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

Simon Wartanian | 19,577 views | 7,955 words | 0:42:14 hours | 04 March 2015 21:18

...isobedience of one man, Adam. Through sin, the punishment of sin also entered into the world—death. In Adam, all sinned and thereby also came under the punishment of death. The “all sinned” in Romans 5:12c is not personal sin, but the sin of the representative, Adam. We all sinned because he sinned. His sin and trespass did not only lead to our death, but also to our judgment and condemnation. His sin brought both physical and spiritual death; natural and eternal death.

When sin entered into the world, separation came between man and God. Separation from all good, physical and spiritual death also, the second death, the death of all eternity and torment in Hell. Sin creates separation between the Creator and creature. The sin that is in us causes Him to grief and be angry with us and make His wrath abide on us (Gen. 6:5-6; John 3:36).

Isa. 59:2 but your iniquities have made a separation between you and your God, and your sins have hidden his face from you so that he does not hear.

§3 Original Sin and Federal Headship

They being the root, and by God’s appointment, standing in the room and stead of all mankind, the guilt of the sin was imputed, and corrupted nature conveyed, to all their posterity descending from them by ordinary generation, being now conceived in sin, and by nature children of wrath, the servants of sin, the subjects of death, and all other miseries, spiritual, temporal, and eternal, unless the Lord Jesus set them free. 1
1. Rom. 5:12-19; 1 Cor. 15:21, 22, 45, 49; Ps 51:5; 58:3; Job 14:4; 15:14; Gen. 8:21; Prov. 22:15; Eph. 2:1-3; Rom. 6:20; Heb. 2:14, 15; 1 Thess. 1:10

They were not only the root, i.e., the first parents of all humans, but also by God’s appointment, standing in the room and stead of all mankind (Rom. 5:12-19). It was God Who decided that Adam be the federal head of all his descendants. This meant that whatever Adam did in the Covenant of Works (see chapter 7) counted for his descendants also. Since Adam disobeyed, all the curses of the Covenant came upon us, too. Thus, the guilt of sin was imputed (Rom. 5:12) to us and the corrupted nature conveyed by ordinary generation, i.e., procreation. Note especially the word ordinary, which excludes our Lord from being under Adam since His birth or generation was unordinary. From our first point of life we are sinful. We are conceived in sin. Conceived in and not by sin. We are by nature children of wrath (Eph. 2:3), not children of God. And we are subject to all the curses of God because of Adam’s law-breaking and our own sins against God and will remain so unless the Lord Jesus sets us free.

Here is the Confession’s full statement on the classic doctrine of Original Sin, or as Dr. Wayne Grudem suggests, Inherited Sin. We see that Adam and Eve, or more specifically, Adam, stood in our place in the Garden. They were the tree of the human family, so to speak, and if the tree is corrupt, its fruits will also be corrupt (Matt. 7:18). It was God Who appointed Adam as the Federal Head of the human race, the legal representative. It was His doing, there is no questioning of God’s decision. He is righteous in all His ways and is never “unfair” (Deut. 32:4; Gen. 18:25; Job 34:10). None of us would have done otherwise if we were in their shoes, being tempted by the deceiver. Because of Adam and Eve’s transgression of God’s Law, the guilt of sin is imputed (attributed) to all their posterity and also the punishment, hence even children die (tha...

Welcome To The Staunch Calvinist

Simon Wartanian | 15,479 views | 547 words | 0:02:57 hours | 08 March 2014 16:57

Calvinism Absolute Sovereignty Of God Reformed Theology Reformed Baptist 1689 Baptist Confession Calvinist Baptist

..../../post/1689-Baptist-Confession-Chapter-30:-Of-The-Lords-Supper-Commentary/" rel="noopener" target="_blank">Of The Lord’s Supper

Of The State Of Man After Death And Of The Resurrection Of The Dead (Intermediate State Hades, Sheol, Heaven; A Case for Amillennial Eschatology; critique of Premillennialism)

Of The Last Judgment (Endless punishment in Hell contra Annihilationism)

...

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

Simon Wartanian | 11,016 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

...ral children and have inherited the sinful nature from their father Adam, who is the root of the human tree. He was the representative of all the human race in the Garden.

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 &Hellip; 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 i...

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

Simon Wartanian | 21,445 views | 2,689 words | 0:14:15 hours | 09 April 2014 12:57

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

... 6:37-40).

But still we need to deal with this verse, if we believe that the Bible is inspired there should be a consistency running through it. There are no ‘Arminian’ or ‘Calvinist’ verses, there are only God inspired verses.

First we need to look how the word ‘Savior’ is used in this context. The word ‘soter’ (σωτήρ, G4990) has the meaning of ‘savior, deliverer, preserver’[7] it occurs 24 times in the New Testament mostly in the sense of personal Savior (Lk 2:11; Jn 4:42; Act 5:31; Tit 2:13; 2Pe 2:20 etc&Hellip;). But it is important to note the context. I’m going to argue that it means soter as in the sense of a preserver, deliverer.

Let’s take a look at 1 Timothy 4. First we see in the first paragraph of 1 Timothy 4, in verses 1 through 5 Paul warns Timothy against false teachers who will teach doctrines of demons, who will lead many astray, who will forbid marriage and require abstinence from (certain) foods. Food which is given by God and made holy by His word and prayer and should be received with thanksgiving. We see here that Paul is warning Timothy against those who want to forbid certain foods (perhaps some Jews who want to follow the Torah concerning ceremonially clean foods, or some other group which I am not aware of). Here we see clearly that Paul is talking about regular life (marriage, food) and not discussing things concerning salvation of the lost with Timothy or how God has saved them from His wrath, though salvation from wrath is mentioned in verses 10b and perhaps in 16.

In the next portion of 1 Timothy 4, specifically in verses 6 through 10, Paul tells Timothy to keep this teaching, that he should not follow the false teaching, and have nothing to do with irreverent, silly myths. Next Paul tells him that bodily training is good, but godliness is much better because it has value for this current life, but also the life to come. This is good (v9). Next we come to our ‘problem’ verse. In verse 10 we’re told that God " is the Savior of all people, especially of those who believe.” What does that mean? Does it mean that He wants to save everyone from His righteous wrath? Why doesn’t He then? If that is so, why does the last part of the verse says “especially of those who believe” and what does that mean?

We saw that the context of 1 Timothy 4 is (mostly) concerned with physical life. Things like food and marriage. Then we come to verse 10 and some of our brothers want to get the idea that God really wants to save everyone, but they don’t freely choose Him, they just won’t come to Him, although He has given them grace. But that is not the idea here. As I have argued above the word soter can be used in the sense of a preserver or deliverer. And it is best to understand the phrase “Savior of all people” to refer to the idea that God is the one who gives food to the wicked and the just, He is the one who gives us our jobs, our promotions, He is the one who brings us up and throws us down, he cares for the wicked and just, His mercy is over all His creation (Mt 5:45; Phil 4:19; 1Sm 2:6-8, Ps 145:9, etc&Hellip;).

The last phrase is very interesting, “especially of those who believe”. The Greek word for especially in the Greek is the word malista (μάλιστα, G3122) which means “especially, chiefly, most of all, above all.[8]” Well, if our non-Calvinist brothers and sisters want to assert t......

Hebrews 2:9, 'Taste Death For Everyone'

Simon Wartanian | 10,084 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

...e death for everyone,” if we understand this to refer to every single individual then the logical conclusion is Universalism, which has lots of biblical problems. So let us dig a little deeper in the context of this verse.

The question is— If everyone (pas, πᾶς, G3956, “all, any, every, the whole”) in verse 9 is meant to be taken as in “every single person without exception,” then we have a problem on our hands. The problem is that the passage would then mean that everyone will be saved, or that Christ has atoned for the sins of everyone, even those in Hell. It will totally destroy the picture of Christ being the mediator/intercessor/High Priest of His people in Hebrews chapters 9 and 10. Interceding for a specific people whom He has perfected.

Let us now consider the surrounding passages. In verse 10 we see that that the Lord Jesus has brought “many sons to glory.” If the “everyone” of verse 9 is to be taken as “every single individual without exception” then verse 10 should’ve read something like: “bringing all to glory” or “brining all sons to glory.” “Many sons” has a limitation, it does not refer to every single individual. We read further in Hebrews 2:11-13

For he who sanctifies and those who are sanctified all have one source. That is why he is not ashamed to call them brothers, 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 ...

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

Simon Wartanian | 15,919 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

...in this context means “all kinds of people,” not every single individual, why do we say that? Because there are times in Scripture when “all” is used in the sense of “every single individual in the world”, but there are times which it isn’t used like that, but limited according to the context. Let’s look at a few verses, shall we? The portion we’re going to look at is in Titus 2. Here we see that Paul is telling Timothy to teach “sound doctrine.” Then we see him list types/groups of people:

2. Older men are to be sober-minded&Hellip;

3. Older women likewise&Hellip;

4. so train the young women to love their husbands and children

6. &Hellip;urge the younger men

9. Slaves

11. For the grace of God has appeared bringing salvation for all people,

12. training us to renounce ungodliness&Hellip;

13. waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ,

14. who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works.

We see that Paul in verse 11 says that salvation has been brought for all people, but considering the context we can safely say that it means “all kinds of people,” since in the previous verses he was talking about kinds of people (men, women, slaves, etc..). We can reasonably say that what Paul is saying through “all people” is “all kinds of people,” (as we understand that in our individualistic society) just as those kinds whom he mentioned in the passing verses. Further, verse 14 makes it clear that God has redeemed “us” and that Jesus has purified for Himself a people, not all people, but a people.

What does this have to do with 1 Tim 2:4, anyway? Well, we see in verse 2 kinds of people (“kings and all who are in high positions”) being mentioned. What Paul was asking Timothy to do is pray for “all” people. How are we to understand the “all” here? Did Paul mean that Timothy should pray for every single person in the world? Surely we don’t think that’s the case, but we see that after Paul says that Timothy should pray for “all” people we see in verse 2 that Paul specifies, limits, clarifies, narrows his use of the word “all,” by saying that Timothy should pray “for kings and all who are in high position.” So what Paul is saying to Timothy is this: Timothy, do not only pray for your brethren, who are those that are despised in the world, who are persecuted, who are hated, but don’t forget Jesus’ commandment to love our enemies. So, Timothy also pray for your persecutors that they may come to the knowledge of God, who desires to save all kinds of people, so that we may lead a peaceful life. Then it follows logically that if we accept the contextual meaning of “all” to mean “all kinds of” then the “all” in verse 6 also means that Jesus was a ransom for all kinds of people. Revelation 5:9 says that Jesus with His blood has ransomed a people for God from every tribe, language, people and nation; thus, Jesus has ransomed every kind of people, kings and servants, free and slaves, male and female, Jew and Gentile. Please note in Revelation 5:9, it says that our Glorious Lord ransomed with his blood a people for God from every tribe, tongue, people and nation, a specific people, not the tribes, tongues, peoples and nations.

And let us not forget the beauty of verse 5 where we are told that Jesus is the only mediator between men and God. A mediator is “one that mediates, especially one that reconc...

1689 Second Baptist Confession of Faith Highlighted

Simon Wartanian | 26,976 views | 17,012 words | 1:29:18 hours | 16 November 2014 22:30

1689 Second Baptist Confession Of Faith Creed Calvinist Reformed Baptist

...ee corruption; but their souls, which neither die nor sleep, having an immortal subsistence, immediately return to God who gave them. The souls of the righteous being then made perfect in holiness, are received into paradise, where they are with Christ, and behold the face of God in light and glory, waiting for the full redemption of their bodies; and the souls of the wicked are cast into Hell; where they remain in torment and utter darkness, reserved to the judgment of the great day; besides these two places, for souls separated from their bodies, the Scripture acknowledgeth none.

Gen. 2:17; 3:19; Acts 13:36; Rom. 5:12-21; 1 Cor. 15:22
Gen. 2:7; James 2:26; Matt. 10:28; Eccles. 12:7
Ps. 23:6; 1 Kings 8:27-49; Isa. 63:15; 66:1; Luke 23:43; Acts 1:9-11; 3:21; 2 Cor. 5:6-8; 12:2-4; Eph. 4:10; Phil. 1:21-23; Heb. 1:3,4:14-15; 6:20; 8:1; 9:24; 12:23; Rev. 6:9-11; 14:13; 20:4-6
Luke 16:22-26; Acts 1:25; 1 Peter 3:19; 2 Peter 2:9

At the last day, such of the saints as are found alive, shall not sleep, but be changed; and all the dead shall be raised up with the selfsame bodies, and none other; although with different qualities, which shall be united again to their souls forever.
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

The bodies of the unjust shall, by the power of Christ, be raised to dishonour; the bodies of the just, by his Spirit, unto honour, and be made conformable to his own glorious body.
1. Dan. 12:2; John 5:28-29
2. Rom. 8:1, 11; 1 Cor. 15:45; Gal. 6:8
3. 1 Cor. 15:42-49
4. Rom. 8:17, 29-30; 1 Cor. 15:20-23, 48-49; Phil. 3:21; Col. 1:18; 3:4; 1 John 3:2; Rev. 1:5

Chapter 32: Of the Last Judgment [Return] [Commentary]

God hath appointed a day wherein he will judge the world in righteousness, by Jesus Christ; to whom all power and judgment is given of the Father; in which day, not only the apostate angels shall be judged, but likewise all persons that have lived upon the earth shall appear before the tribunal of Christ, to give an account of their thoughts, words, and deeds, and to receive according to what they have done in the body, whether good or evil.
1. John 5:22, 27; Acts 17:31
2. 1 Cor. 6:3; Jude 6
3. Matt. 16:27; 25:31-46; Acts 17:30-31; Rom. 2:6-16; 2 Thess. 1:5-10; 2 Peter 3:1-13; Rev. 20:11-15
4. 2 Cor. 5:10, 1 Cor. 4:5, Matt. 12:36

The end of God’s appointing this day, is for the manifestation of the glory of his mercy, in the eternal salvation of the elect; and of his justice, in the eternal damnation of the reprobate, who are wicked and disobedient; for then shall the righteous go into everlasting life, and receive that fulness of joy and glory with everlasting rewards, in the presence of the Lord; but the wicked, who know not God, and obey not the gospel of Jesus Christ, shall be cast aside into everlasting torments, and punished with everlasting destruction, from the presence of the Lord, and from the glory of his power.
1. Rom. 9:22-23
2. Matt. 18:8; 25:41, 46; 2 Thess. 1:9; Heb. 6:2; Jude 6; Rev. 14:9-11; Luke 3:17; Mark 9:43, 48; Matt. 3:12; 5:26; 13:41-42; 24:51; 25:30, 41, 46

As Christ would have us to be certainly persuaded that there shall be a day of judgment, both to deter all men from sin, and for the greater consolation of the godly in their...

1689 Baptist Confession Chapter 9: Of Free Will - Commentary

Simon Wartanian | 19,959 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

...tration) moral necessity because there is nothing in His nature that would cause Him to do that which is sinful and vile in His sight. God is able to do only that which is holy and good in His sight, not because He is being forced by outside forces, but because that is what His nature is and therefore there is a connection between His nature from which spring His motives and actions. So likewise our creaturely will. Moral necessity has to do with the desires of our hearts. On the other hand, natural necessity is such a

Necessity as men are under through the force of natural causes&Hellip;^[21]

Edwards gives a few examples of natural necessity: we by nature feel pain when our bodies are wounded; we see things when there is light and our eyes are opened; if we jump from above we necessarily will go downward. This has nothing to do with the desires of our hearts or our inclinations. It is crucial to understand the difference between moral and natural necessity. Moral necessity supports and does not undermine human freedom because it provides the soul with the expression of its own nature. By that, I mean that our actions and choices truly reflect and come from our hearts. People would have no difficulty with this concept only if humans were not sinful. But this concept is attacked when we couple moral necessity with Total Depravity (see chapter 6). As the natural man is dead in sin and is following Satan’s will, so it is impossible for him, not because of anything that has to do with his body but because of his desires, to do that which is pleasing in God’s sight (e.g., Rom. 8:7-8; Heb. 11:6; Rom. 14:23). Moral necessity is simply the certainty of the connection between cause (the motive, which determines the will) and effect (the choice). Again, we remind ourselves, when we use the word necessity we exclude any idea of contrary will or opposition.

Edwards defines natural inability in this way:

we are said to be naturally unable to do a thing, when we cannot do it if we will, because what is most commonly called nature does not allow of it, or because of some impeding defect or obstacle that is extrinsic [external, outside] to the Will&Hellip; ^[22]

I can will and desire to fly, but I don’t have the natural ability to fly. I don’t have wings, for example. Thus, I am unable naturally to fly. But on the other hand,

Moral Inability consists not in any of these things [of natural inability]; but either in the want [lack] of inclination; or the strength of a contrary inclination; or the want [lack] of sufficient motives in view, to induce and excite the act of the Will, or the strength of apparent motives to the contrary. ^[22]

Moral inability, like moral necessity, has to do with the heart. It is a defect from within and not without as it might be with natural necessity. Moral inability may be illustrated not in the case of a gunman threatening a man unable to walk; but asking a favor from a person who hates you. There is no defect in their ear or brain to understand your request, rather the defect is in the lack of love or graciousness and the contrary inclination of hatred toward you. Thus, he is unable to do this favor for you but may do it for someone else. This is a very simple example. When we come to the things of God, the situation is similar. We have already discussed Total Depravity in chapter 6 of the 1689, especially in paragraph 4. The only difficulty at this point is that the subject has to do with eternal things. It has ...

1689 Baptist Confession Chapter 11: Of Justification - Commentary

Simon Wartanian | 24,972 views | 23,400 words | 2:03:21 hours | 04 March 2015 21:54

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

...ect of God, and seed of Christ; these are all made righteous in the sight of God, are justified from all their sins, and entitled to eternal life and happiness.”^[19]

As to the meaning of the word “made” in connection to “made sinners” and “made righteous”, we understand it to mean as “brought into the state” of sinfulness or the state of “righteousness.” Some commentators translate the Greek with “constituted.” The Cambridge Bible for Schools and Colleges comments:

made sinners &Hellip; made righteous] Better, constituted, “put into a position” of guilt and righteousness respectively. Here the whole context points to not a moral change but a legal standing. In Adam “the many” became, in the eye of the Law, guilty; in Christ “the many” shall become, in the eye of the same Law, righteous. In other words, they shall be justified.—“Shall be made:”—the future refers to the succession of believers. The justification of all was, ideally, complete already; but, actually, it would await the times of individual believing.—“Many:”—lit., in both cases, “the many.” See on Rom 5:15.—“Obedience:”—here probably the special reference is to the Redeemer’s “delight to do the will” of His Father, “even unto the death of the cross.” (Psa 40:8; Php 2:8.)^[20]

The International Critical Commentary New Testament observes:

κατεστάθησαν &Hellip; κατασταθήσονται: ‘were constituted’ &Hellip; ‘shall be constituted.’ But in what sense ‘constituted’? The Greek word has the same ambiguity as the English. If we define further, the definition must come from the context. Here the context is sufficiently clear: it covers on the one hand the whole result of Adam’s Fall for his descendants prior to and independently of their own deliberate act of sin; and it covers on the other hand the whole result of the redeeming act of Christ so far as that too is accomplished objectively and apart from active concurrence on the part of the Christian. The fut. κατασταθήσονται has reference not to the Last Judgement but to future generations of Christians; to all in fact who reap the benefit of the Cross.^[21]

What an awesome and amazing grace that should not only grant us the forgiveness of our many sins but constitute and declare us righteous!

The promise of the New Covenant is not merely that our sins are forgiven, but God says “I will forgive their iniquity, and I will remember their sin no more” (Jer. 31:34). Not only our past sins, or present sins or future sins; all our sins are and will be forgiven! This is the glorious promise of God to us (1 John 1:8-9).

Other blessings are connected to justification. Romans 5:1 says that “since we have been justified by faith, we have peace with God through our Lord Jesus Christ.” This is not a subjective peace, but an objective peace. We don’t have to be afraid of God or the punishment which we deserve, because we are in a state of peace with God. We have been reconciled to Him and He has been reconciled to us (Rom. 5:10). Romans 5:9 says, “Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God.” This means that we do not have to fear the wrath of God against us on the day of judgment or any other day. Our sins have been completely atoned for. We are adopted into God’s family. In Acts 26:18, Christ tells Paul his mission: “to open their eyes...that they may receive forgiveness of sins and a place among those who are sanctified by faith in me.’” This blessing of receiving a place among...

1689 Baptist Confession Chapter 12: Of Adoption - Commentary

Simon Wartanian | 11,394 views | 2,439 words | 0:12:42 hours | 04 March 2015 21:56

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 12 Chapter Twelve Adoption Children Of God

...God. But as He is grieved by our sin (Eph. 4:30), so likewise, He has in mind our best and thus disciplines us for our sins, but never condemns us. He welcomes us and cleanses us from sin when we confess them to Him (1 John 1:8-9). He demonstrates His love and care for us and to us through discipline because He does not want us to keep walking in our sins. His will is that all His children attain the “holiness without which no one will see the Lord” (Heb. 12:14). We should subject ourselves to the Father Who lovingly disciplines His children for their good and His glory.

It is important to make a distinction between condemnation and discipline. Condemnation sends us to Hell, but discipline makes us more like our Elder Brother and purifies us from indwelling sin. God’s discipline is motivated by His love for His children, and not vindictive justice. Scripture says, “For the Lord disciplines the one he loves, and chastises every son whom he receives” (Heb. 12:6). It is not those whom He hates that He disciplines, but those whom He dearly loves with an everlasting love.

Never Cast Off

We are never cast off from His presence, never. Although He disciples us, He never rejects or forgets us. We are His children and He’s a loving and gracious Father Who will never forget His own. While His discipline may seem painful and harsh, nevertheless, that is not His intention, rather His intention is that we become more holy (Heb. 12:10). See also chapter 17 on The Perseverance of the Saints where we will, Lord willing, make a case for that doctrine and also a Scripture List supporting the Perseverance of the Saints.

The Future Aspect of Adoption

While all that we listed above about our adoption concerns the present (1 John 3:2), yet there is still a future and final aspect of our adoption, namely the resurrection of our bodies. In Romans 8:23, Paul connects our adoption to the redemption of our bodies. Our redemption and adoption with all its privileges and graces will be final and complete on the last day when the Lord raises us up unto glory, to have a body like His (1 John 3:2; Phil. 3:21). Our adoption will be known to everyone on the last day and we will receive our glorified body when our redemption is final and complete.

Conclusion

Dr. Waldron defines adoption as—

Adoption is a change in legal status from that of slave to that of son of God which takes place by faith at the moment of union with Christ, but will be publicly revealed at the resurrection. It is an act of God’s free grace flowing from the electing love of God and Father in eternity and the regenerating power of the Holy Spirit in time, and immediately confers the Spirit of adoption and the privilege of being one of God’s heirs, as well as other privileges, obligations and liabilities.^[2]

Thank You, Father, for Your marvelous and amazing grace toward us, who were children of wrath and now made children of the living God.

See what kind of love the Father has given to us, that we should be called children of God; and so we are. The reason why the world does not know us is that it did not know him.

(1 John 3:1)

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.
^ Sam E. Waldron. A Modern Exposition Of The 1689 Baptist Confession Of Faith. (Darlington: Evangelical ...