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

Simon Wartanian | 27,461 views | 28,880 words | 2:33:55 hours | 04 March 2015 20:55

...our limited capacities. He describes Himself as clothed with bodily members, as eyes, ears, hands.”^[8]

The Cambridge Bible for Schools and Colleges likewise comments on this passage saying that “This is a strong instance of what is called anthropomorphism, an expression descriptive of human emotion or action ascribed to Jehovah (e.g. Gen 3:8, Gen 7:16, Gen 8:21). Such expressions have often given rise to superficial criticisms, depreciatory of Holy Scripture, on the part both of those who are ignorant of Oriental literature, and of those who assume that the Books of Holy Scripture must be free from the literary characteristics of the writers’ age and nationality. In this verse Jehovah is represented as intensely grieved at the frustration of His purposes for the human race. The description is given in the childlike simplicity of the language of an early age: compare Gen 11:5-6; Gen 18:21.”^[16] Moses was not trying to say that God was surprised by the course of actions and now He seeks to change His plan. But rather, He merely describes and speaks about God’s disapproval of human wickedness and His plan to wipe out man from the earth because of their sin. He describes God’s course of action in a human way—in a way that even a child can understand, much like the references given in the above commentary.

1 Samuel 15

Another passage that I want to look at is found in 1 Samuel 15. Both 1 Samuel 15:11, 35 say that God “regretted” (ESV) or “repented” (KJV) making Saul king over Israel. Does this mean that God now realizes that He did not make a wise choice in giving Saul as a prince over Israel? Who would dare make such an accusation of God? Yet some profane men are making such accusations against the Glory of Israel. They believe that God hoped that Saul would have been a good king, but He was sadly disappointed. But such is not the God of the Bible, as we have seen. He is the Immutable Sovereign over all things. How are these two passages to be interpreted? They should be interpreted in light of the clear teaching already established that God does not change His mind (Num. 23:19). But wait. I have forgotten to mention what v. 29 of the same chapter says, “And also the Glory of Israel will not lie or have regret, for he is not a man, that he should have regret.” This statement occurs in the same chapter where we twice read that God regretted making Saul king (vv. 11, 35). For the unbeliever, this is a clear contradiction in the Bible, but for the believer, that cannot be. Moreover, the Hebrew words used in these verses are all the same. Therefore, there is a sense in which God regrets or repents, but He does not. Notice that two things common to man are completely denied to God: lying and having regret. For someone to say that God sometimes repents or regrets, must by necessity also say that God sometimes lies. The parallelism simply requires such a connection, but the Bible denies the possibility that God can lie (Titus 1:2; Heb. 6:18), therefore, He cannot change His mind as well.

It seems to me that vv. 11, 35 speak of God repenting, relenting or regretting from a human point of view, while v. 29 unambiguously declares that He, in fact, does not repent, relent, or have regret. J.P. Lange comments on v. 10, saying, “The repentance of God is the anthropopathic [attribution of passions to God] expression for the change of the divine procedure into the opposite of what the holy and righteous will of God had determined under the condi...

1689 Baptist Confession Chapter 10: Of Effectual Calling - Commentary

Simon Wartanian | 23,638 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

...d and cleanses them by grace through Christ’s blood.

I think that I have tried to provide some positive evidence, namely, David’s case and some negative evidence, namely, that only those who have willfully rebelled against God are said to be in hell. They are persons, therefore, if they do not go to hell they do not simply vanish, but are by grace welcomed into God’s presence. This is how I understand the subject and I hope that some light has been shed. I recommend getting a copy of MacArthur’s Book. It is short, good, but be careful because it is tear-jerking because of the testimonies of those who have lost children who are now safe in the arms of God. We may rest assured that the Judge of all the earth shall indeed do that which is just (Gen. 18:25)!

§4 Others not elected...may have some common operations of the Spirit, yet not being effectually drawn by the Father

Others not elected, although they may be called by the ministry of the Word, and may have some common operations of the Spirit, 1 yet not being effectually drawn by the Father, they neither will nor can truly come to Christ, and therefore cannot be saved: much less can men that receive not the Christian religion be saved; 2 be they never so diligent to frame their lives according to the light of nature and the law of that religion they do profess. 3
1. Matt. 7:22; 13:20-21; 22:14; Heb. 6:4-5
2. John 6:44-45, 64-66; 8:24; 1 John 2:24-25, 29
3. Acts 4:12; John 4:22; 17:3

Many people could deceive us and sit under the ministry of the Word (Matt. 13:20-21; Heb. 6:4-5) and be called to respond to the gospel and may even outwardly do so, but this does not place them into a state of grace. They may even have some common operations of the Spirit (Matt. 7:21-23; Heb. 6:4) and a changed life, but this falls short of regeneration and effectual calling. Just ponder the words in which the Lord Jesus will speak to hypocrites on the last day in Matthew 7:21-23! They will remain hypocrites because aside from the true and effectual work of the Spirit, they neither will nor can truly come to Christ and this means that they cannot be saved (John 6:64-66; 8:24). Furthermore, salvation is not to be sought outside the Christian religion, even if they live “good” lives according to the light of nature and the law of that religion they do profess. All these things cannot save them. Christ alone saves, by grace through faith (Eph. 2:8-9).

Unbelievers in the Congregation of the Believers

That unbelievers find themselves in our churches is no secret. In some churches, there are more church-goers than true believers. Of this, John the apostle writes:

1 John 2:19 They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us.

The false teachers, prophets, and professors went out of the congregation because they did not actually belong to the mystical body of Christ. They were not believing in their hearts. For whatever reason, they found themselves in the congregation of the saved, while they themselves were not. This is the way it is going to be in the church buildings, congregations, and the world until Christ comes (Matt. 13:30). The church universal consists of the elect alone and only God perfectly knows who are His. But as the church universal finds itself in local congregations, it is a mixed group of elect and reprobate, because elders cannot s...

Welcome To The Staunch Calvinist

Simon Wartanian | 16,175 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

...Spirit be with you all.” 2 Corinthians 13:14

The following document may help you to understand the Biblical case for ‘Calvinism’: God’s Absolute Sovereignty – A case for Calvinism.

I have two sections dedicated to the Doctrines of Grace: defining the Doctrines of Grace & defending the Doctrines of Grace, which are taken from the document above. In the general section, you will find some Book reviews and the resources from which I mainly drew the content of the “God’s Absolute Sovereignty” document.

As a Reformed Baptist, I started the 1689 Confession section wherein I seek to explain the chapters and make a biblical case for what is said on a particular subject. As of 18/09/2016, the commentary is complete:

Of the Holy Scriptures
Of God and the Holy Trinity (the attributes of God and a case for the doctrine of the Blessed Trinity)
Of God’s Decree (I make a case for predestination, election, reprobation and absolute sovereignty even over evil and sin)
Of Creation
Of Divine Providence
Of the Fall of Man, Of Sin, And of the Punishment Thereof (Total Depravity)
Of God’s Covenant (1689 Federalism)
Of Christ the Mediator (including a case for the Substitutionary Atonement, Active and Passive Obedience of Christ, Definite Atonement and answers to passages used against the doctrine)
Of Free Will (with the help of Jonathan Edwards, the consistency of moral agency being found in carrying one’s desires, the inconsistencies of libertarian free will, explanation of necessity and inability)
Of Effectual Calling (with a case for infant salvation)
Of Justification (faith is a gift and regeneration precedes faith)
Of Adoption
Of Sanctification
Of Saving Faith
Of Repentance Unto Life and Salvation
Of Good Works
Of The Perseverance Of The Saints (A positive case for the Reformed doctrine and responses to passages such as Hebrews 6 and the like)
Of The Assurance Of Grace And Salvation
Of The Law Of God (Threefold Division of the Law, the Decalogue before Moses, a brief exposition of the Decalogue, ceremonial and civil laws, the abiding moral law under the New Covenant in the OT prophecy and the NT, Threefold Uses of the Law, The Law and the Gospel)
Of The Gospel, And Of The Extent Of The Grace Thereof
Of Christian Liberty And Liberty of Conscience
Of Religious Worship And the Sabbath Day (A case for the Regulative Principle of Worship and the Christian Sabbath)
Of Lawful Oaths And Vows
Of The Civil Magistrate
Of Marriage
Of The Church
Of the Communion of Saints
Of Baptism And The Lord’s Supper
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)

...

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

Simon Wartanian | 15,423 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

...hose longsuffering issues in their conversion and salvation. And upon account of these the Lord stays his coming till their number is complete in the effectual calling; and for their sakes he is longsuffering to others, and bears with a wicked world, with the idolatry, superstition, heresy, profaneness, and impiety, with which it abounds; but when the last man that belongs to that number is called, he will quickly descend in flames of fire, and burn the world, and the wicked in it, and take his chosen ones to himself. The Alexandrian copy reads, "for you", or your sakes; and so the Vulgate Latin, Syriac, and Ethiopic versions. A passage somewhat like to this is met with in a Book of the Jews {f}, esteemed by them very ancient.

"God prolongs or defers his anger with men; and one day, which is a thousand years, is fixed, besides the seventy years he delivered to David the king.--And he does not judge man by his evil works which he continually does, for if so, the world would not stand; but the holy blessed God defers his anger with the righteous, and the wicked, that they may return, by perfect repentance, and be established in this world, and in the world to come.''

And it is an observation of theirs {g}, that when God is said to be "longsuffering", it is not written , but , intimating, that he is longsuffering both to the righteous and the wicked; but then he bears with the latter, for the sake of the former: compare with this passage Re 6:9;

not willing that any should perish; not any of the us, whom he has loved with an everlasting love, whom he has chosen in his Son, and given to him, and for whom he has died, and who are brought to believe in him. These, though they were lost in Adam, did not perish; and though in their own apprehensions, when awakened and convinced, are ready to perish; and though their peace, joy, and comfort, may perish for a while, and they may fear a final and total perishing; yet they shall never perish as others do, or be punished with everlasting destruction: and that this is the will of God, appears by his choice of them to salvation; by the provisions of grace for them in an everlasting covenant; by the security of their persons in the hands of Christ; by sending his Son to obtain salvation for them, and his Spirit to apply it to them; and by his keeping them by his power, through faith, unto salvation.

But that all should come to repentance; not legal, but evangelical, without which all must perish; and which all God's elect stand in need of, as well as others, being equally sinners; and which they cannot come to of themselves, and therefore he not only calls them to it, in his word, and by his spirit and grace, but bestows it upon them; he has exalted Christ at his own right hand, to give it to them; and repentance is a grant from him, a free gift of his grace; and the Spirit is sent down into their hearts to work it in them, to take away the stony heart, and give an heart of flesh; without which, whatever time and space may be given, or means afforded, even the most awful judgments, the greatest mercies, and the most powerful ministry, will be of no avail.

{f} Zohar in Gen. fol. 83. 3. {g} T. Hieros, Taanioth, fol. 65. 2. T. Bab. Bava Kama, fol. 50. 2.

This content is taken from this document

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

[2] R.C. Sproul, The Reformation Study Bible ESV 2005, Ligonier Ministries. Taken from the ...

1689 Second Baptist Confession of Faith Highlighted

Simon Wartanian | 28,770 views | 17,012 words | 1:29:18 hours | 16 November 2014 22:30

1689 Second Baptist Confession Of Faith Creed Calvinist Reformed Baptist

...hap29" id="chap29_up" name="chap29_up"Of Baptism

Of the Lord’s Supper

Of the State of Man after Death, and of the Resurrection of the Dead

Of the Last Judgement

(More) Scriptural references have been added from Sam Waldron’s excellent Modern Exposition of 1689 Baptist Confession of Faith.

Chapter 1: Of the Holy Scriptures [Return] [Commentary]

The Holy Scripture is the only sufficient, certain, and infallible rule of all saving knowledge, faith, and obedience 1, although the light of nature, and the works of creation and providence do so far manifest the goodness, wisdom, and power of God, as to leave men inexcusable 2; yet are they not sufficient to give that knowledge of God and his will which is necessary unto salvation 3. Therefore it pleased the Lord at sundry times and in divers manners to reveal himself, and to declare that his will unto his church 4; and afterward for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the church against the corruption of the flesh, and the malice of Satan, and of the world, to commit the same wholly unto writing; which maketh the Holy Scriptures to be most necessary 5, those former ways of God’s revealing his will unto his people being now ceased. 6
1. Isa. 8:20; Luke 16:29; Eph. 2:20; 2 Tim. 3:15-17
2. Ps. 19:1-3; Rom. 1:19-21, 32; 2:12a, 14-15
3. Ps. 19:1-3 with vv. 7-11; Rom. 1:19-21; 2:12a, 14-15 with 1:16-17; and 3:21
4. Heb. 1:1-2a
5. Prov. 22:19-21; Luke 1:1-4; 2 Peter 1:12-15; 3:1; Deut. 17:18ff; 31:9ff, 19ff; 1 Cor. 15:1; 2 Thess. 2:1-2, 15; 3:17; Rom. 1:8-15; Gal. 4:20; 6:11; 1 Tim. 3:14ff; Rev. 1:9, 19; 2:1 etc.; Rom. 15:4; 2 Peter 1:19-21
6. Heb. 1:1-2a; Acts 1:21-22; 1 Cor. 9:1; 15:7-8; Eph. 2:20

Under the name of Holy Scripture, or the Word of God written, are now contained all the Books of the Old and New Testaments, which are these:

OF THE OLD TESTAMENT	OF THE NEW TESTAMENT
Genesis	Matthew
Exodus	Mark
Leviticus	Luke
Numbers	John
Deuteronomy	Paul’s Epistle to the Romans
Joshua	I Corinthians & II Corinthians
Judges	Galatians
Ruth	Ephesians
I Samuel & II Samuel	Philippians
I Kings & II Kings	Colossians
I Chronicles, II Chronicles	I Thessalonians & II Thessalonians
Ezra	I Timothy & II Timothy
Nehemiah	To Titus
Esther	To Philemon
Job	The Epistle to the Hebrews
Psalms	Epistle of James
Proverbs	The first and second Epistles of Peter
Ecclesiastes	The first, second, and third Epistles of John
The Song of Solomen	The Epistle of Jude
Isaiah	The Revelation
Jeremiah
Lamentations
Ezekiel
Daniel
Hosea
Joel
Amos
Obadiah
Jonah
Micah
Nahum
Habakkuk
Zephaniah
Haggai
Zechariah
Malachi

All of which are gi...

1689 Baptist Confession Chapter 5: Of Divine Providence - Commentary

Simon Wartanian | 15,618 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

...ildren, but is meant to be for their good, according to His sovereign promise (Rom. 8:28). Job, after all the tragedy that came upon him, did not find excuses in free will, or cast any doubt upon the providence and sovereignty of God, rather, he declared, “The LORD gave, and the LORD has taken away; blessed be the name of the LORD” (Job 1:21). Such is the strong faith, which trusts and rests in God alone and seeks all things from Him alone, and sees all things coming ultimately from Him alone. In Job 1:20, we are told that not only did Job bless the name of the LORD (v. 21), but he rose and worshiped the Lord in spite of all the tragedy that came upon him. At the end of the Book of Job, and when all his fortunes are restored, his family comes to him and it is said that “they showed him sympathy and comforted him for all the evil that the LORD had brought upon him” (Job 42:11). Not only does Job acknowledge that his suffering and this evil has come from God, without being in sin (Job 1:21-22; 2:10), but the Author Himself credits the evil and suffering that came upon Job and His suffering ultimately to God. We know that Satan was in the background also, but Job acts as if he does not even exist and doesn’t say a word about him!

Even the persecution which comes upon the people of God is for their good since nothing can separate them from the love of God and in all these things they show themselves to be more than conquerors (Rom. 8:28-39). In Daniel 11:35, it is said, whatever time this speaks about is irrelevant, what matters is the principle communicated, that “some of the wise shall stumble, so that they may be refined, purified, and made white, until the time of the end, for it still awaits the appointed time.” There is a reason for the stumbling of the wise, i.e., the righteous. It is not so that they may fall from the faith, or that they may be destroyed, rather, that they may be purified under the fires of persecution and have their faith confirmed to them.

§6 The Providence of God as it relates to the Wicked

As for those wicked and ungodly men whom God, as the righteous judge, for former sin doth blind and harden; 1 from them he not only withholdeth his grace, whereby they might have been enlightened in their understanding, and wrought upon their hearts; 2 but sometimes also withdraweth the gifts which they had, 3 and exposeth them to such objects as their corruption makes occasion of sin; 4 and withal, gives them over to their own lusts, the temptations of the world, and the power of Satan, 5 whereby it comes to pass that they harden themselves, under those means which God useth for the softening of others. 6
1. Rom. 1:24-26, 28; 11:7-8
2. Deut. 29:4
3. Matt. 13:12; 25:29
4. Deut. 2:30; 2 Kings 8:12-13
5. Ps. 81:11-12; 2 Thess. 2:10-12
6. Ex. 7:3; 8:15, 32; 2 Cor. 2:15-16; Isa. 6:9-10; 8:14; 1 Peter 2:7-8; Acts 28:26-27; John 12:39-40

His providence does not only concern and extend over the elect, but also the reprobate. God doth blind and harden (e.g., Rom. 1:24, 26, 28) them as punishment for former sin and withholdeth His (saving) grace from them, although they are never without His common grace. Grace is by definition unearned and undeserved. He does them no wrong by withholding His grace. In punishing and blinding them, He is giving them what they deserve for their wickedness and sin against Him. Not only that, but He sometimes even withdraweth the gifts which they had (Matt. 13:12; 25:29) and gives them over to th...

1689 Baptist Confession Chapter 12: Of Adoption - Commentary

Simon Wartanian | 11,801 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

... heir. We are co-heirs with the Lord (Rom. 8:17). In and through Christ we are made the true Israel of God (Gal. 6:16). The Lord says that He is the True Vine (John 15:1-2), which was a clear picture of Israel (e.g. Hos 10:1) and that we are in Him. If Jesus is the true Israel and we are in Him, then we are the Israel of God, Jewish and Gentile believers in the Messiah, not unbelieving ethnic Jews.

The Liberties and Privileges

With our adoption into God’s family, we by amazing grace receive abundant privileges and graces, which we could have never deserved.

His name

We have God’s name upon us. The Book of Revelation describes the believers as having the Father’s name upon their foreheads in contrast to those who have the mark of the Beast on their forehead (Rev. 3:12; 14:1; 22:4). To have His name upon us means that we belong to Him. We are His possessions. We are His children. He lays His claim especially upon us. We are welcomed into His family and the Lord Jesus, our precious and loving Savior, becomes our elder brother (cf. Rom. 8:29). In fact, the Father has predestined us to be like His beloved Son (Rom. 8:29). It is the Father’s desire that the Lord Jesus be an elder brother among many more who are conformed into His character and image. We will be spotless and pure just like our Elder Brother.

Our being adopted as children of God is a great demonstration of God’s love for us (1 John 3:1). That we should be loved and cared for by Him is a great privilege and a marvelous grace, instead of rightly receiving the punishment that we deserve for our sins. We were previously children of wrath (Eph. 2:3), but now we are the sons and daughters of the living God (Rom. 9:26).

Receive the Spirit and Sealed by Him

Not only do we receive the Spirit when we believe, but we are sealed and protected by the same Spirit until our salvation is complete–until the day when we rise again (Eph 1:13-14). The Spirit is called the “Spirit of adoption” (Rom. 8:15). It is through Him that we are adopted into God’s family and become children of God. It is thanks to His powerful and sovereign working that we are regenerated and brought into the fold of Christ. It is through the Spirit who is in us, the Third Person of the Blessed Trinity, that we are made able to love God and pray to God. It is the Spirit who regenerates us and thus brings us into God’s family (John 3:5-8; 6:63; Titus 3:5). It is through the Spirit that we realize that we are children of God and address God as our “Abba” (Rom. 8:14-16; Gal. 4:4-5; Matt. 6:9). Through the Spirit who indwells us, we have access to the throne of God (Eph. 2:18; Heb. 4:16). Through the Spirit, we may go to God at any time we need Him. Through the Spirit of God, we are always “connected” to God. In fact, the Spirit helps us in our pitiful prayers (Rom. 8:26-27).

Pitied, Protected, Provided For

The Lord is compassionate toward us as we are His children (Ps. 103:13). He cares for us and grants us grace in times of need. In Him, we are protected. He is our refuge (Ps. 46:1; 64:7-8; Prov. 14:26). When trouble comes, in Him can we hide from our enemies. We find our peace in Him because He is the Prince of Peace (Eph. 2:14; Ps. 85:8; Isa. 9:6). As our Father, He provides for our daily needs as we pray to Him (Matt. 6:11, 31-33; 7:11). He cares for us and He loves us as a father loves his children (1 Pet. 5:7).

Chastened

As true and legitimate children, Hebrews 12:3-11 (also Prov. 3:...

1689 Baptist Confession Chapter 13: Of Sanctification - Commentary

Simon Wartanian | 18,539 views | 16,934 words | 1:29:010 hours | 05 March 2015 18:23

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 13 Chapter Thirteen Sanctification Holiness

... Christian cannot grow to mature holiness without the body of believers to which he is called by God. The stirring each other to good works, encouraging each other and meeting each other goes hand-in-hand in Hebrews 10:24-25. As we converse with our brothers and sisters, we hear about what the Lord is doing in their lives and that should arouse a response in our hearts either of rejoicing when celebrating victories or a call to prayer when they’re troubled in spirit.

The ordinances of baptism and the Lord’s Supper no doubt are means to further sanctification. While baptism is a one-time event, the Lord’s Supper is recurring. In the Book of Acts, it is often spoken of in terms of breaking bread (Acts 2:42, 46; 20:7, 11; cf. Luke 24:35). Both ordinances remind us of what Christ has done for us and His promise of renewal and complete forgiveness of sins. As we are united with Him in these ordinances, by faith we also grow more into His likeness.

Lastly, we may speak of the providences of God. By this, I mean personal experience with growth in holiness in favorable and adverse times. John Dagg lays it out beautifully:

Besides the word of truth, the dispensations of Providence are used by the Holy Spirit, as means of sanctification. Afflictions are often blessed to the spiritual good of God’s people. David says: “Before I was afflicted, I went astray; but now have I kept thy word.” These afflictions are chastisements which our heavenly Father employs, to make us partakers of his holiness.” In themselves, afflictions have no sanctifying efficacy, and many who are tried by them, are incited to greater hatred of God; but the Holy Spirit accompanies them to the believer with a sanctifying power, and uses them to wean his affections from the world, and fix them on God. When outward things either cease to give him enjoyment, or produce positive grief and pain, he finds within him a source of happiness, in the exercise of faith and hope in God. Hence, in his darkest hours, as to worldly prosperity, the believer sometimes finds his prospects of heaven most clear, and his foretaste of future blessedness most delightful.^[39]

As Dagg does, so we must observe that this is connected with God’s fatherly chastisement. This is beautifully laid out in Hebrews 12. The purpose of this chastisement is that “he disciplines us for our good, that we may share his holiness” (Heb. 12:10). Dabney explains that the providence of God is not without the working of the Word and Spirit:

Last, God’s providences, both prosperous and adverse, are powerful means of sanctification, because they impress religious truth, and force it home, by operating with the word and Holy Spirit, on our natural emotions. See Ps. 119:71; Heb. 12:10; Rom. 2:4. But it should be remarked, that two things must concur for the sanctifying effect of Providences—the light of the word on the Providences to interpret them and give them their meaning, and the agency of the Holy Spirit inclining the heart to embrace the truths they serve to impress. Mere suffering has no holiness in it.^[38]

Let us all use the means which the Lord has given us to grow in holiness and in fear of the Lord and in this way, walk in a manner worthy of His holy Name.

Dominion of Sin Destroyed

We spoke of this in chapter 9:4 on the Will in the State of Grace. There, we wrote about the fact that we are no longer under the dominion of sin, but that there still remains corruption and sin in our body. We are no ...

1689 Baptist Confession Chapter 18: Of the Assurance of Grace and Salvation - Commentary

Simon Wartanian | 15,270 views | 7,284 words | 0:38:12 hours | 05 March 2015 19:23

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Assurance Of Grace And Salvation Assurance Of Salvation Eternal Security Perseverance Of The Saints Assurance Of Heaven

... an extraordinary revelation, but because I trust in Christ alone for my salvation. I have no righteousness of my own, but God has supplied me with the perfect righteousness of Christ. I may feel like I’m filthy, but God sees me clothed in the perfect righteousness of Christ and therefore, based on that I’m acceptable to God. I believe that it is God Who works in me to do His pleasure. Anything good that comes from me, comes because God is at work in me and not because of my efforts. The reason that I seek to be obedient is not because of my free will, but because God is very gracious to me and wants my good, which is staying within His will for His glory. See my comments on the Book of Hebrews in the chapter on Perseverance about the perfect work of Christ on behalf of His people, which is the basis of our assurance (see here).

The Work of the Holy Spirit

Our hope and infallible assurance are also founded upon the inward work of the Spirit. These promises, which are the promises of the gospel, include the promise that we may and can know that we have eternal life and know God (e.g., 1 John 2:3; 3:24; 5:13). These promises are believed and held onto by us because of the grace of the Holy Spirit leading us to stand firm upon God’s promises. An important part of the Spirit’s work in the child of God is witnessing that we are children of God. The apostle Paul expresses that in the following words:

Rom. 8:13-17 For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live. 14 For all who are led by the Spirit of God are sons of God. 15 For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” 16 The Spirit himself bears witness with our spirit that we are children of God, 17 and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him.

God is truly amazing Who not only sent His Son to die in our place but give us His Spirit and pours out upon us blessings which we cannot comprehend. Why? Not because of anything in us, that’s for sure!

1. To be “led by the Spirit” means “by the Spirit” putting “to death the deeds of the body” and thereby we show evidences that we are children of God because God will lead His children as the Shepherd leads his sheep. If we do not have the Spirit we do not even belong to Christ (Rom. 8:9)! But if we have the Spirit we belong to Christ and we have the ability and willingness to resist sin (Rom. 8:4-5, Gal. 5:16-17). Therefore, if we seek to obey God and walk by the Spirit (Gal. 5:16) we thereby show fruit that we belong to Christ and are children of the Most High God. We do not become children by obeying God and walking by the Spirit, but rather, if these things are true in our lives, they are true because they are evidences that we are children of God and are saved. They are fruits of salvation and not causes of salvation.

2. The Spirit here is said to be the Spirit of adoption. He is the Spirit through Whom we are adopted into the family of God. He is the Spirit Who initiates our adoption and brings us into the family of God. He is the Spirit through Whom God’s love comes to us (Rom. 5:5) and through Whom we are regenerated (John 3:3-8; Titus 3:5; etc.). He is not the Spirit of slavery, but rather of freedom, love, and peace. It is through the Spi...

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

Simon Wartanian | 13,993 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

...aid that they were mistaken in their views of the sacredness of such oaths. They were very closely connected with God; and to trifle with them was a species of trifling with God. Heaven is his throne; the earth his footstool; Jerusalem his special abode; the head was made by him, and was so much under his control that we could not make one hair white or black. To swear by these things, therefore, was to treat irreverently objects created by God, and could not be without guilt. It is remarkable that the sin here condemned by the Saviour prevails still in Palestine in the same form and manner referred to here. Dr. Thomson (The Land and the Book, vol. . . 284) says, “The people now use the very same sort of oaths that are mentioned and condemned by our Lord. They swear by the head, by their life, by heaven, and by the temple, or what is in its place, the church. The forms of cursing and swearing, however, are almost infinite, and fall on the pained ear all day long.”

Our Saviour here evidently had no reference to judicial oaths, or oaths taken in a court of justice. It was merely the foolish and wicked habit of swearing in private conversation; of swearing on every occasion and by everything that he condemned. This he does condemn in a most unqualified manner. He himself, however, did not refuse to take an oath in a court of law, Mat 26:63-64. So Paul often called God to witness his sincerity, which is all that is meant by an oath. See Rom 1:9; Rom 9:1; Gal 1:20; Heb 6:16. Oaths were, moreover, prescribed in the law of Moses, and Christ did not come to repeal those laws. See Exo 22:11; Lev 5:1; 5:19; Deu 29:12, Deu 29:14.^[9]

God is the Being by which we must swear. The Lord Jesus is not doing away with swearing and taking oaths, but He is doing away with Jewish hypocrisy and false teaching concerning the Third Commandment. The Jews “avoided of God’s personal name and instead used reverent substitutions, clever liars could take an oath that seemed to appeal to God without technically doing so (23:16-22).”^[10] Therefore, we see here our Lord a clear understanding of the Third Commandment and exposing the hypocrisy of the Jews and the taking of God’s Name in vain. Furthermore, swearing by other things than God “would indicate idolatry, or apostasy, which the passage from Jeremiah (mentioned above concerning lust [Jer. 5:7-9]) also conveys.”^[11] The Lord Jesus did not do away with oaths, but showed their real intent and exposed false and sinful use of oaths. The Lord’s brother, James, also speaks to the same effect in James 5:12.

§4 The Plain And Common Sense Of The Words

An oath is to be taken in the plain and common sense of the words, without equivocation or mental reservation. 1
1. Ps. 24:4; Jer. 4:2

An oath should be made in the plain and common sense of the words, using common definitions so as to avoid and confusion, or worse—deception. Therefore, our words should be without equivocation, meaning open to multiple interpretations, and also without mental reservation, which means by not telling the wh...