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Total depravity, Radical corruption - Scripture List

Simon Wartanian | 5,511 views | 3,175 words | 0:16:18 hours | 23 March 2014 18:00

...strongevery intention of the thoughts of his heart was only evil continually.

Gn 8:21 And when the LORD smelled the pleasing aroma, the LORD said in his heart, “I will never again curse the ground because of man, for the intention of man’s heart is evil from his youth. Neither will I ever again strike down every living creature as I have done.

Job 14:1-4 “Man who is born of a woman is few of days and full of trouble. 2 He comes out like a flower and withers; he flees like a shadow and continues not. 3 And do you open your eyes on such a one and bring me into Judgment with you? 4 Who can bring a clean thing out of an unclean? There is not one.

Job 15:14-16 What is man, that he can be pure? Or he who is born of a woman, that he can be righteous? 15 Behold, God puts no trust in his holy ones, and the heavens are not pure in his sight; 16 how much less one who is abominable and corrupt, a man who drinks injustice like water!

Ps 51:5 Behold, I was brought forth in iniquity, and in sin did my mother conceive me.

Ps 58:3 The wicked are estranged from the womb; they go astray from birth, speaking lies.

Ps 130:3 If you, O LORD, should mark iniquities, O Lord, who could stand?

Ps 143:2 Enter not into Judgment with your servant, for no one living is righteous before you.

Prov 20:9 Who can say, “I have made my heart pure; I am clean from my sin”?

Ecc 9:3 This is an evil in all that is done under the sun, that the same event happens to all. Also, the hearts of the children of man are full of evil, and madness is in their hearts while they live, and after that they go to the dead.

Isa 64:6 We have all become like one who is unclean, and all our righteous deeds are like a polluted garment. We all fade like a leaf, and our iniquities, like the wind, take us away.

Jer 13:23 Can the Ethiopian change his skin or the leopard his spots? Then also you can do good who are accustomed to do evil.

Jer 17:9 The heart is deceitful above all things, and desperately sick; who can understand it?

Mt 7:17-18 So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. 18 A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit.

Mt 12:33 “Either make the tree good and its fruit good, or make the tree bad and its fruit bad, for the tree is known by its fruit.

Mk 7:21-23 For from within, out of the heart of man, come evil thoughts, sexual immorality, theft, murder, adultery, 22 coveting, wickedness, deceit, sensuality, envy, slander, pride, foolishness. 23 All these evil things come from within, and they defile a person.”

Jn 3:19-20 And this is the Judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil. 20 For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed.

Rom 3:9-18 What then? Are we Jews any better off? No, not at all. For we have already charged that all, both Jews and Greeks, are under sin, 10 as it is written: “None is righteous, no, not one; 11 no one understands; no one seeks for God. 12 All have turned aside; together they have become worthless; no one does good, not even one.[1]” 13 “Their throat is an open grave; they use their tongues to deceive.” “The venom of asps is under their lips.[2]” 14 “Their mouth is full of curses and bitterness.[3]” 15 “Their feet are swift to shed blood; 16 in their paths are ruin and misery, 17 ...

1689 Baptist Confession Chapter 14: Of Saving Faith - Commentary

Simon Wartanian | 20,317 views | 21,954 words | 1:58:30 hours | 05 March 2015 18:34

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 14 Chapter Fourteen Saving Faith True Faith Temporal Faith Historical Faith Nature Of Faith Ground Of Faith Elements Of Faith Blessings Of Faith Gift Of Faith Pisteuo Pistis Greek Word Study Expressions For Faith

...up data-footnote-id="5vxfx"[15]

While I agree, I must add that it likewise minimally means putting one’s whole confidence, trust, and hope in Him.

Expressions for Faith

There are some expressions used in Scripture to denote faith. I’ve been able to find the following from different systematic theologies:

Looking to Christ

In John 3:14-15, the Lord Jesus tells us that just as the serpent in Numbers 21 was lifted up, and everyone who looked to it was spared from God’s Judgment (Num. 21:9), so also “must the Son of Man be lifted up, that whoever believes in him may have eternal life.” We must see Christ as our only hope of salvation and must look to Him and expect from Him everything that is necessary for our salvation and life. Berkhof observes:

This is a very appropriate figure, because it comprises the various elements of faith, especially when it refers to a steadfast looking to anyone, as in the passage indicated. There is in it an act of perception (intellectual element), a deliberate fixing of the eye on the object (volitional element), and a certain satisfaction to which this concentration testifies (emotional element).^[14]

In Hebrews 12:2, the Author calls us to keep “looking to Jesus, the founder and perfecter of our faith” and imitate His example. To look unto Jesus is to be transformed by Him and to enjoy His glory (2 Cor. 3:18). To look up to Him is to express our dependence upon Him just as a child looks up to their parents when they want something.

Coming to Christ

In Matthew 11:28-29, Christ invites us to faith with these words: “Come to me, all who labor and are heavy laden, and I will give you rest. 29 Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls.” We must come to Him believing that He is the One Who can give us temporal and eternal rest. Furthermore, He invites us to take His yoke upon ourselves and to learn from Him. He invites us to come to Him as the source of all that we need. We will remain restless until we come to Him in faith and repentance. In John 6:35, the parallelism requires that we understand the act of believing (in the present and continuous) as the same as coming to Christ. This brings out the aspect of faith that is depending and searching all things in Christ rather than self. We acknowledge that salvation is not found in ourselves and thus we come to Christ expecting that He is willing and able to save us from sin. If we want to have life, the Lord Jesus calls us in John 7:37, to come to Him. Then He goes on to couple coming and believing in Him with the gift of the Holy Spirit (John 7:38-39). Therefore, Berkhof observes,

The figure of coming to Christ pictures faith as an action in which man looks away from himself and his own merits, to be clothed with the righteousness of Jesus Christ; and that of receiving Christ stresses the fact that faith is an appropriating organ.^[17]

Grudem likewise:

In these passages we have the idea of coming to Christ and asking for acceptance, for living water to drink, and for rest and instruction. All of these give an intensely personal picture of what is involved in saving faith. The author of Hebrews also asks us to think of Jesus as now alive in heaven, ready to receive us: “He is able for all time to save those who draw near to God through him, since he always lives to make intercession for them” (Heb. 7:25). Jesus is pictured here (as many times in the New Testamen...

1689 Baptist Confession Chapter 24: Of the Civil Magistrate - Commentary

Simon Wartanian | 11,588 views | 5,667 words | 0:29:28 hours | 06 March 2015 19:38

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 24 Civil Magistrates Civil Government Romans 13

...f we take a look at that passage. I come to the passage and by no means do I intended to give it a long exegesis. I’m merely sharing my short thoughts about the passage and its implications. As I said, politics is not my favorite subject.

Rom. 13:1-7 Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. 2 Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur Judgment. 3 For rulers are not a terror to good conduct, but to bad. Would you have no fear of the one who is in authority? Then do what is good, and you will receive his approval, 4 for he is God’s servant for your good. But if you do wrong, be afraid, for he does not bear the sword in vain. For he is the servant of God, an avenger who carries out God’s wrath on the wrongdoer. 5 Therefore one must be in subjection, not only to avoid God’s wrath but also for the sake of conscience. 6 For because of this you also pay taxes, for the authorities are ministers of God, attending to this very thing. 7 Pay to all what is owed to them: taxes to whom taxes are owed, revenue to whom revenue is owed, respect to whom respect is owed, honor to whom honor is owed.

Government is Ordained by God (v. 1)

The apostle first gives a command and then goes on to explain and give the basis for his command. Everyone should be under and be subjected to “the governing authorities” and “the higher powers” (KJV). The reason for this is simply the fact that every authority exists because God, Who is sovereign over all and blessed forever, has ordained that authority and government to be. God is the ultimate authority and therefore, obedience to civil authority is obedience to God. ‘God often claims and asserts that “He” sets up one, and puts down another; Psa 75:7; Dan 2:21; Dan 4:17, Dan 4:25, Dan 4:34-35.’^[3] But it is essential that we must make an important caveat here, lest we should claim that sinning is tolerated by God. For we learn a general and a simple principle from Acts 4:19-20; 5:28-29 that when a command of civil (or religious) authority contradicts the Word of God, it is to be disobeyed. As John Knox noted long ago, “Resistance to tyranny is obedience to God.” Disobedience to any government when it contradicts God’s Word is obedience to God. Therefore, when the government commands us to take false (or unnecessary) oaths or to do things which the Lord has forbidden, disobedience to them is actually obedience to God. Just because God institutes all governments, whether good or evil, does not, in fact, mean that He approves of what they do. If Peter and John obeyed the command of the Sanhedrin, they would have been disobedient to God and the call that the Lord Christ gave them to proclaim His resurrection. Both good and evil governments are ordained by God. In fact, as observed by Calvin, “When God wants to judge a nation, He gives them wicked rulers.” Do we need to cite proof-texts for this idea? Is not the history of Israel from the book of Judges and onward a clear demonstration of this truth?

Albert Barnes notes the following on the occasion of this passage:

(3) many of the early Christians were composed of Jewish converts. Yet the Jews had long been under Roman oppression, and had borne the foreign yoke with great uneasiness. The whole pagan magistracy they regarded as founded in a system of idolatry; as opposed to God and his kin...

1689 Baptist Confession Chapter 5: Of Divine Providence - Commentary

Simon Wartanian | 14,186 views | 5,231 words | 0:28:11 hours | 04 March 2015 21:17

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 5 Sovereignty Providence Compatibilism Calvinism

...nd governing these sinful actions. God permits sin, yes, Acts 14, verse 16: “Who in the generations gone by allowed all nations to walk in their own ways.” But He does not simply sit back and permit sin; according to the Confession, He bounds it, that is, He limits it, He orders it, He governs it, and that to produce His most holy ends. And clearly God does limit sin.^[4]

He does not permit or ordain evil for its sake, or to respect the “free will” of man, but rather, He ordains and decrees evil for the good which He purposes it to bring and the Judgment which He will bring upon it, and thus display the glory of His justice. If God would have willed sin for the sake of sin, it would have been a blemish on His character. But for God to will sin for the sake of the good intended, it is a manifestation of His infinite wisdom and sovereignty.

§5 Leave for a season his own children to manifold temptations

The most wise, righteous, and gracious God doth oftentimes leave for a season his own children to manifold temptations and the corruptions of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption and deceitfulness of their hearts, that they may be humbled; and to raise them to a more close and constant dependence for their support upon himself; and to make them more watchful against all future occasions of sin, and for other just and holy ends. 1 So that whatsoever befalls any of his elect is by his appointment, for his glory, and their good. 2
1. 2 Chron. 32:25-26, 31; 2 Sam. 24:1; Luke 22:34-35; Mark 14:66f; John 21:15-17
2. Rom. 8:28; 2 Cor. 12:7-9

Our God is called most wise, righteous, and gracious, therefore, we know that He intends His providence and decree for our good and His glory. By His providence, he chastises us for our sins, shows us the corruption and deceitfulness of our hearts when He gives us more freedom to sin. This He does to humble us and bring us closer to Himself and so as to teach us to depend upon Him. He shows us the remaining corruptions in such so that we would learn what we’re capable of without Him and we would be more watchful against all future occasions of sin. This we may be assured of, whatsoever God ordains concerning the elect, it is for their own good, according to His gracious promise (Rom. 8:28).

God leaves some of His children to see the effects of sin, not because He has abandoned them, but for them to see from what they’re saved and the grace of God towards them. When we see our wickedness and the sinfulness of sin, we can truly appreciate and praise the goodness and grace of God. I truly am thankful that the gracious and most merciful Lord has not exposed my sin to me that deeply that I am left without hope, but has been greatly merciful toward me. Thank you, Lord, for restraining me from sinning against You, and have not given me over to my sin, which I certainly deserve and much more. Cleanse me, for Your Name’s sake; cleanse and protect all Your precious saints, Father!

Nothing comes to our path apart from the sovereign providence of God. There is no comfort in excluding God from the evil things that befall us, rather we acknowledge that He has brought them upon us for His glory and our good. Not because He hates us, because He did not spare His only Son for us all, how will He not give us all things?! In no way is God’s providence hateful to His children, but is meant to be for their good, according to Hi...

1689 Baptist Confession Chapter 10: Of Effectual Calling - Commentary

Simon Wartanian | 20,746 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

...uo;m bound to honor and glorify Him for that. But the problem comes when people say that if the parents of the child are believing then the child will be with God, but if not then the child is probably not in the presence of God. It seems to me that this view compromises or doesn’t believe in God’s free and sovereign election. There is something else outside of God that is influencing His choice about the destiny of the particular infant whether heaven or hell based on the parents of the child. But I have not found any biblical evidence which would lead me to believe this. This is a view common among Reformed paedobaptists. The Canons of Dort 1:17 says, “Since we must make Judgments about God’s will from his Word, which testifies that the children of believers are holy, not by nature but by virtue of the gracious covenant in which they together with their parents are included, godly parents ought not to doubt the election and salvation of their children whom God calls out of this life in infancy.” As Reformed Baptists, we have a different Covenant Theology and our issue would be with the idea that the natural offspring of believers are included in someway in their parents’ covenant. See chapter 7 on the covenants and chapter 29 on baptism.

Children of believers are not sent to heaven or specially favored by God because they’re children of believers. It is no doubt a great blessing to have faithful parent(s). But it does not place one in a Covenant of Grace with God or grant special covenantal privileges. John 1:13 says that the children of God “were born, not of blood nor of the will of the flesh nor of the will of man, but of God.” They are reborn by the will of God. It is the children of promise, not of the flesh who are heirs of salvation (Rom. 9:8). Therefore, if God has decided to choose between infants who would go to hell and those who would go to heaven, I don’t see any reason for believing parents to have confidence that their child is with God just because they’re believers. Plus, God does not punish the sin of the parents (e.g., unbelief) on the children (Ezek. 18:20; Deut. 24:16), rather, everyone pays for their own sins. Therefore, in this case, unbelieving parents could also have confidence (but unbelievers want nothing to do with the true God) that their children may be with God. The consequences of sin may come upon more generations, but the sin of the father is not imputed to the son. Therefore, I believe that God will not consider the sin of the parents in making His choice, otherwise, it would not be free in the highest sense as in Romans 9:11 (see above).

The Lord was angry with the generation of the Israelites in the wilderness who continually tempted Him. He promised that they shall not enter into His rest (Heb. 3:16-19). The Lord promised that “Not one of these men of this evil generation shall see the good land that I swore to give to your fathers” (Deut. 1:35). The Lord waited 40 years until that generation completely died out (Num. 32:13). Yet, in Deuteronomy 1, the Lord answers the concern of this “evil generation” about their children. The Lord said, “And as for your little ones, who you said would become a prey, and your children, who today have no knowledge of good or evil, they shall go in there. And to them I will give it, and they shall possess it” (Deut. 1:39). The Lord denied the blessings to the fathers, yet granted them to the children. They are described as those who “have no knowledge of go...

Welcome To The Staunch Calvinist

Simon Wartanian | 14,413 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

...on-Chapter-29:-Of-Baptism-Commentary/" rel="noopener" target="_blank">Of Baptism

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)

...

John 1:29, 'takes away the sin of the world'

Simon Wartanian | 9,814 views | 2,368 words | 0:12:05 hours | 13 February 2014 22:15

John 1:29 Calvinism Limited Atonement Definite Redemption Universal Atonement Whole World Lamb Of God Takes Away The Sin Of The World

...he same, whom the Cabalistic Jews {e} call the secret of the mystery, and כבשי רחמנא, "the Lambs of God"; because God has a special property in him; he is his own Son; and because he is of his providing and appointing, as a sacrifice for sin, and is acceptable to him as such; and to distinguish him from all other lambs; and to give him the preference, since he does that which they could not do, "taketh away the sin of the world": by the "sin of the world", is not meant the sin, or sins of every individual person in the world; for some die in their sins, and their sins go before hand to Judgment, and they go into everlasting punishment for them; which could not be, if Christ took them away: rather, the sin which is common to the whole world, namely: original sin; but then it must be observed, that this is not the only sin Christ takes away; for he also takes away actual sins; and the Arabic and Ethiopic versions read in the plural, "the sins of the world"; and also that this he takes away, only with respect the elect; wherefore they are the persons intended by the world, as in Joh 6:33, whose sin, or sins, Christ takes away: and a peculiar regard seems to be had to the elect among the Gentiles, who are called the world, in distinction from the Jews, as in Joh 3:16, and the rather, since the lambs of the daily sacrifice, to which the allusion is, were only offered for the sins of the Jews: but John here signifies, that the Lamb of God he pointed at, and which was the antitype of these lambs, not only took away the sins of God's people among the Jews, but the sins of such of them also as were among the Gentiles; and this seems to me to be the true sense of the passage. The phrase "taking away sin", signifies a taking it up, as Christ did; he took it voluntarily upon himself, and became responsible to divine justice for it; and also a bearing and carrying it, for taking it upon himself, he bore it in his own body on the tree, and carried it away, as the scape goat did under the law; and so likewise a taking it quite away: Christ has removed it as far as the east is from the west, out of sight, so as never to be seen any more; he has destroyed, abolished, and made an utter end of it: and this is expressed in the present tense, "taketh away": to denote the continued virtue of Christ's sacrifice to take away sin, and the constant efficacy of his blood to cleanse from it, and the daily application of it to the consciences of his people; and which is owing to the dignity of his person, as the Son of God; and to his continual and powerful mediation and intercession: this must be a great relief to minds afflicted with the continual ebullitions of sin, which is taken away by the Lamb of God, as fast as it rises; and who, for that purpose, are called to "behold", and wonder at, the love and grace of Christ, in taking up, bearing, and taking away sin; and to look to him by faith continually, for everlasting salvation; and love him, and give him the honour of it, and glorify him for it.

I think it is also helpful to note Mathew Henry’s words concerning John 1:29:[3]

I. Here is his testimony to Christ on the first day that he saw him coming from the wilderness; and here four things are witnessed by him concerning Christ, when he had him before his eyes:--

1. That he is the Lamb of God which taketh away the sin of the world, v. 29. Let us learn here,

(1.) That Jesus Christ is the Lamb of God, which bespeaks him the great sacrifi...

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

Simon Wartanian | 10,427 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

...d 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, the Judgment or guilt, which is unto condemnation, must design a condemnation to eternal death, the just wages of sin: and this sentence of condemnation comes upon all men, all the sons of Adam without exception, even upon the elect of God themselves; though it is not executed upon them, but on their surety, whereby they are delivered from it:

even so by the righteousness of one, [the free gift] came upon all men to justification of life; the righteousness of Christ being freely imputed without works, as it is to all the men that belong to the second Adam, to all his seed and offspring, is their justification of life, or what adjudges and entitles them to eternal life. The sentence of justification was conceived in the mind of God from eternity, when his elect were ordained unto eternal life, on the foot of his Son's righteousness; this passed on Christ at his resurrection from the dead, and on all his people as considered in him, when they, in consequence of it, were quickened together with him; and this passes upon the conscience of a sinner at believing, when he may, as he should, reckon himself alive unto God, and is what gives him a right and title to everlasting life and glory.

What Charles H Spurgeon had to say about Romans 5:17-18[5]:

All who are in Christ are justified by Christ, just as all who were in Adam were lost and condemned in Adam. The “alls” are not equal in extent —equal as far as the person goes in whom the “alls” were found. And this is our hope — that we, being in Christ are justified because of his righteousness.

This content is taken from this document

[1] ESV Study Bible, 2008 (Crossway). Taken from the Online Version at www.esvbible.org

[2] John MacArthur, The MacArthur Study Bible 2010, Crossway. Taken from the online version at www.esvbible.org

[3] R.C. Sproul, The Reformation Study Bible ESV 2005, Ligonier Ministries. Taken from the free online version at BibleGateway

[4] John Gill, Exposition of the Entire Bible on Romans 5:18-19. Taken from the Bible software The Word. See “Resources.”

[5] Charles H. Spurgeon, C. H. Spurgeon’s Expositions on Rom 5:17-18. Taken from the Bible software The Word. See “Resources.”

...

John 3:16, 'God so loved the world'

Simon Wartanian | 8,219 views | 2,123 words | 0:11:26 hours | 25 April 2014 17:19

God Loves You Calvinism Limited Atonement Unconditional Election John Gill ESV Study Bible World

.... 15) believes in Christ, not Jews alone, to have eternal life. God’s love for the world was not mere sentiment but led to a specific action: he gave his only Son, which John elsewhere explains as sending him to earth as a man (v. 17) to suffer and die and thereby to bear the penalty for sins (see note on 1 John 2:2; cf. Rom. 3:25). On “only Son,” see note on John 1:14, which contains the same Greek phrase. The purpose of giving his Son was to make God’s great gift of eternal life available to anyone—to whoever believes in him, that is, whoever personally trusts in him (see note on 11:25). Not perish means not perish in eternal Judgment, in contrast to having eternal life, the life of abundant joy and immeasurable blessing in the presence of God forever. Those who “believe in” Christ have that “eternal life” and already experience its blessings in this present time, not yet fully, but in some significant measure.

John Gill said about John 3:16: [3]

For God so loved the world,....The Persic version reads "men": but not every man in the world is here meant, or all the individuals of human nature; for all are not the objects of God's special love, which is here designed, as appears from the instance and evidence of it, the gift of his Son: nor is Christ God's gift to every one; for to whomsoever he gives his Son, he gives all things freely with him; which is not the case of every man. Nor is human nature here intended, in opposition to, and distinction from, the angelic nature; for though God has showed a regard to fallen men, and not to fallen angels, and has provided a Saviour for the one, and not for the other; and Christ has assumed the nature of men, and not angels; yet not for the sake of all men, but the spiritual seed of Abraham; and besides, it will not be easily proved, that human nature is ever called the world: nor is the whole body of the chosen ones, as consisting of Jews and Gentiles, here designed; for though these are called the world, Joh 6:33; and are the objects of God's special love, and to them Christ is given, and they are brought to believe in him, and shall never perish, but shall be saved with an everlasting salvation; yet rather the Gentiles particularly, and God's elect among them, are meant; who are often called "the world", and "the whole world", and "the nations of the world", as distinct from the Jews; see Ro 11:12, compared with Mt 6:32. The Jews had the same distinction we have now, the church and the world; the former they took to themselves, and the latter they gave to all the nations around: hence we often meet with this distinction, Israel, and the nations of the world; on those words,

""let them bring forth their witness", that they may be justified, Isa 43:9 (say {b} the doctors) these are Israel; "or let them hear and say it is truth", these are "the nations of the world".''

And again {c},

"the holy, blessed God said to Israel, when I judge Israel, I do not judge them as "the nations of the world":''

and so in a multitude of places: and it should be observed, that our Lord was now discoursing with a Jewish Rabbi, and that he is opposing a commonly received notion of theirs, that when the Messiah came, the Gentiles should have no benefit or advantage by him, only the Israelites; so far should they be from it, that, according to their sense, the

......

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

Simon Wartanian | 28,207 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

...ho did not know the LORD yet (1 Sam. 3:7), by His word. God revealed Himself savingly to Samuel by a Self-revelation. The word which the LORD spoke to Samuel was a revelation of Himself. It was the Lord of all the earth speaking to a man in human language so that he would understand. God condescends so as to reveal Himself in human language to us miserable sinners. What an amazing grace! What we have in Scripture, which is “the word of the LORD”, is, in fact, the self-disclosure and revelation of God Himself. He reveals to us things about His character, His promises, His plans, His Judgments, His people and so on. It is God Himself Who makes this condescension to reveal His glory to us in verbal revelation. It pleased the Lord not to restrict this revelation of Himself to the persons or nation(s) which He originally gave, but to commit these to writing for future generations. Even in things which are no longer applicable to Christians (e.g., ceremonial law, civil law) or prophecies which are already fulfilled, we see a self-revelation of God’s holiness, covenant-keeping and promise-keeping nature. Since Scripture is His Word, we have Him speaking to us and revealing Himself to us.

In 2 Timothy 3:16, Paul writes to Timothy that “All Scripture is breathed out by God”, θεόπνευστος (Theopneustos, G2315). The word is combined from the two words for God and for breath or spirit, hence the translation “breathed out by God”, or “God-breathed” (ISV, YLT). The idea here is that Scripture is God’s revelation and is given by His mouth. All and the whole of Scripture has that nature of God speaking to us. It is the breath from out of His mouth. When we put our hands before our mouths while we are speaking, we cannot but feel our breath. That is the same way Scripture is described in relation to God. It is God’s breath, it is God’s Word spoken from His mouth. This does not mean that every Word of the Bible is dictated, but rather, the result of all that is in the Bible is exactly what God wanted to have there and is God-breathed. The Bible as (self-)revelation is closely connected with the discussion of its authority, therefore, we will say more on this below.

The Truthfulness, Infallibility, And Inerrancy Of Scripture

We may know and not doubt the truth of the matter which is affirmed in the Scriptures on the basis of the God of Scripture. We know that the world was created in 6 days because Scripture testifies to this. We know and believe that Adam and Eve existed because the Scripture treats them as historical persons. We know that the Flood and Babel occurred because they are treated as historical fact in the Scripture. We know that Christ died for our sins because the Scriptures say so. We know that He rose because Scripture says so. We know He ascended into Heaven because Scripture says so. We know that He will come back to judge the living and the dead because Scripture promises so. This is circular, we know, and every argument for an ultimate standard is circular. But there is a difference between a narrow circle and a wide circle. A narrow circle says the Bible is true because the Bible says that it is true. This is obviously true for Christians, but it is a very narrow circle. On the other hand, you could argue that the Bible is true because of its self-authenticating nature, fulfilled prophecy within itself based on the God that it reveals. Isaiah 53 is an incredible example of fulfilled prophecy within the pages of the Bible. One...