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

Simon Wartanian | 25,808 views | 28,880 words | 2:33:55 hours | 04 March 2015 20:55

...ohn 14:16, 26), and Eternal Spirit (Heb. 9:14). He knows all things (1 Cor. 2:10-11); He is the “power of the Most High” (Luke 1:35); and He is everywhere (Ps. 139:7-13). He is not only the Spirit of God the Father (e.g., Gen. 1:2), but He is also called the Spirit of Christ/Son (Acts 16:7; Rom. 8:9; Gal. 4:6; Phil. 1:19; 1 Pet. 1:11). We declare that our study has led us to the conclusion that the Father is God, the Son is God, and the Holy Spirit is God. If we were to stop here, we may be led to tri-theism, but the Bible is very clear on Monotheism. We have touched briefly on Monotheism above, but let us repeat a couple of things.

Trinity Chart

The following Chart is taken from CARM and was made by Matt Slick:

	FATHER	SON	HOLY SPIRIT
Called God	Phil. 1:2	John 1:1,14; Col. 2:9	Acts 5:3-4
Creator	Isaiah 64:8	John 1:3; Col. 1:15-17	Job 33:4, 26:13
Resurrects	1 Thess. 1:10	John 2:19, 10:17	Rom. 8:11
Indwells	2 Cor. 6:16	Col. 1:27	John 14:17
Everywhere	1 Kings 8:27	Matt. 28:20	Psalm 139:7-10
All knowing	1 John 3:20	John 16:30; 21:17	1 Cor. 2:10-11
Sanctifies	1 Thess. 5:23	Heb. 2:11	1 Pet. 1:2
Life giver	Gen. 2:7: John 5:21	John 1:3; 5:21	2 Cor. 3:6,8
Fellowship	1 John 1:3	1 Cor. 1:9	2 Cor. 13:14; Phil. 2:1
Eternal	Psalm 90:2	Micah 5:1-2	Rom. 8:11; Heb. 9:14
A Will	Luke 22:42	Luke 22:42	1 Cor. 12:11
Speaks	Matt. 3:17; Luke 9:25	Luke 5:20; 7:48	Acts 8:29; 11:12; 13:2
Love	John 3:16	Eph. 5:25	Rom. 15:30
Searches the heart	Jer. 17:10	Rev. 2:23	1 Cor. 2:10
We belong to	John 17:9	John 17:6	...
Savior	1 Tim. 1:1; 2:3; 4:10	2 Tim. 1:10; Titus 1:4; 3:6	...
We serve	Matt. 4:10	Col. 3:24	...
Believe in	John 14:1	John 14:1	...
Gives joy	...	John 15:11	John 14:7

Monotheism and Equality

Indeed, we cannot stop by only showing the deity of the Father, Son, and Holy Spirit. We must now show that this Tri-unity is consistent with the Bible’s testimony about monotheism. We must show the “oneness” in the “threeness.” From the first chapter and verse of Holy Scripture, we see the One Being of God.

Gen. 1:1 In the beginning, God created the heavens and the earth.

He is the God Who was there even before time began. He is the First and the Last. There was not a war among the gods which resulted in the creation, or creation of preexistent matter, no. The God of the Bible is the only God that exists, all others are delusions and are false. He is the Sovereign and all-sufficient God Who created by Himself with no help from any other creature. He creates and sustains every one of them, yet He is not sustained by them (Acts 17:24-27). He is the only God that ever was, is and will be. Before Him, there was no god and after Him, there will be no god (Isa. 43:10). In all the Creation narrative we do not get the slightest hint that there is more than one God, but there is clearly only one true and living God, the Creator of the heavens and the earth. But it is likewise very interesting to see that even in the first chapter we receive glimpses of the doctrine of Trinity. Not exactly a trinity, but a plurality of persons within the one Being of God. We read in the 26^th verse:

Gen. 1:26 Then God said, “Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and ...

Review of Dean Davis' The High King of Heaven on Amillennialism

Simon Wartanian | 13,784 views | 8,095 words | 0:42:03 hours | 13 April 2015 23:31

Review Book Review Dean Davis The High King Of Heaven Amillennialism Eschatology Reformed Eschatology

...d that it will last for a literal thousand years. Instead, they teach that the thousand years of Revelation 20 symbolize the present Era of Proclamation, during which time Christ reigns with (the departed spirits of) his saints in heaven. Amillennarians are, then, “present-millennarians.” Pages 23-24

Basically, Amillennialism teaches that the Millennium of Revelation 20 started from the cross and will end at the Second Coming of our Lord, spanning over 2 millennia up till now and is thus to be interpreted symbolically, rather than literally. The Millennium is the Gospel Era, or as Dean likes to call it, the Era of Proclamation.

This is a simple Chart laying out the Amillennial vision of Salvation History.

The Kingdom of God

One of the very ups of this book was the extensive study of the Kingdom of God in the New and Old Testaments. My understanding of the Kingdom of God was really expanded.

A Definition of the Kingdom of God

Dean Davis defines the Kingdom of God as:

In essence, the Kingdom of God is the direct reign of God the Father, through the Son, by the Spirit, over his redeemed creatures; creatures who have been rescued from every spiritual and physical enemy, and restored to every spiritual and physical friend that God planned for them in the beginning. Also, the Kingdom is the blessed realm that this redemptive reign creates, and over which it forever rules. Page 65.

This he does not merely assume, but ably goes to prove it from the Bible, here is a summary of his five points:

The Kingdom is the direct reign of God the Father (Mt 6:10)
The Kingdom is a sphere of wholeness and blessing (Mt 9:35; 10:7-8; 12:28)
The Kingdom is mediated by the Son of God (John 5:19, 30; 6:38; 8:28; 12:49; 14:10)
The Kingdom is effected by the Spirit of God (Mt 12:28; Acts 1:4-8)
The Kingdom is a realm beneath a reign (Mt 13:41-42; Rev 11:15)

Thereby is indeed the definition that he gives is justified and satisfactory.

The Two-Staged Kingdom

Amillennarians see the Kingdom of God coming in two stages, separated by the Parousia of our Lord:

The Kingdom of the Son (already, the present Era of Proclamation)
The Kingdom of the Father (not yet, the future World/Age to Come)

Now, the terminology used here is not meant to give the idea that the Son has no share in the second stage of the Kingdom or that the Father has no share in the first, but rather is taken from 1 Corinthians 15:24-28 where we learn that at the Coming of our Lord, the Lord Jesus will deliver His Kingdom, His consummated Kingdom to God the Father and will be subjected to Him. Thus, seeing a difference between the present Kingdom of the Son (which is to be delivered up to the Father) and the coming Kingdom of the Father (which is the eternal World to Come). This terminology is also supported by Matthew 13:41-43.

The two-staged Kingdom is seen from Jesus’ own contrast of this present age and the age to come. Here is a table I made for myself:

Verse	This age	The age to come
Mt 12:32	…will not be forgiven, either in this age	or in the age to come (compare Mk 3:28-30)
Mk 10:30	…receive many times more in this time,	and in the age to come eternal life. (Lk 18:30)
Eph 1:21	…far above all rule and authority…not only in this age	But also in the one to come
Lk 20:34-36	The sons of this age marry…	but tho...

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

Simon Wartanian | 34,864 views | 38,059 words | 3:19:02 hours | 04 March 2015 20:58

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 3 God's Decree Predetermination Predestination Sovereignty Compatibilism Reprobation Unconditional Election Calvinism

...-being and create calamity

Clearly, light is the antithesis of darkness and whatever well-being is, calamity is its antithesis. Both are made and controlled by God. Over both, He has control and is not ashamed to say “I do these things.” It is interesting to look at the use of the Hebrew word ra`(H7451) in the Bible. The word is variously rendered depending on context as evil, distress, misery, injury, calamity.^[9] In Jonah chapter 1, a Chart in the ESV Study Bible observes the multiple meanings that ra` has:

Jonah 1:2 “Arise, go to Nineveh, that great city, and call out against it, for their evil has come up before me.”

Jonah 3:10 When God saw what they did, how they turned from their evil way, God relented of the disaster that he had said he would do to them, and he did not do it.

Jonah 4:1 But it displeased Jonah exceedingly, and he was angry.

Jonah 4:2 And he prayed to the LORD and said, “O LORD, is not this what I said when I was yet in my country? That is why I made haste to flee to Tarshish; for I knew that you are a gracious God and merciful, slow to anger and abounding in steadfast love, and relenting from disaster.

Jonah 4:6 Now the LORD God appointed a plant and made it come up over Jonah, that it might be a shade over his head, to save him from his discomfort. So Jonah was exceedingly glad because of the plant.

Thus we see that the word has a range of meanings according to the context. But we have already noted the antithetical statements of Isaiah 45:7. Whatever “well-being” is, “calamity” is its total opposite, as darkness is the total opposite of light. Therefore, what we have here said by the Lord is that He controls and makes, peace as well as disaster, good as well as evil. Let’s take a look at what commentators say about this verse. Calvin says:

Making peace, and creating evil. By the words “light” and “darkness” he describes metaphorically not only peace and war; but adverse and prosperous events of any kind; and he extends the word peace, according to the custom of Hebrew writers, to all success and prosperity. This is made abundantly clear by the contrast; for he contrasts “peace” not only with war, but with adverse events of every sort. Fanatics torture this word evil, as if God were the author of evil, that is, of sin; but it is very obvious how ridiculously they abuse this passage of the Prophet. This is sufficiently explained by the contrast, the parts of which must agree with each other; for he contrasts “peace” with “evil,” that is, with afflictions, wars, and other adverse occurrences. If he contrasted “righteousness” with “evil,” there would be some plausibility in their reasonings, but this is a manifest contrast of things that are opposite to each other. Consequently, we ought not to reject the ordinary distinction, that God is the author of the “evil” of punishment, but not of the “evil” of guilt.

But the Sophists are wrong in their exposition; for, while they acknowledge that famine, barrenness, war, pestilence, and other scourges, come from God, they deny that God is the author of calamities, when they befall us through the agency of men. This is false and altogether contrary to the present doctrine; for the Lord raises up wicked men to chastise us by their hand, as is evident from various passages of Scripture. (1Kg 11:14.) The Lord does not indeed inspire them with malice, but he uses it for the purpose of chastising us, and exercises the office of a judge, in the same man...

Koine Greek Verb Parsing Flowchart

Simon Wartanian | 4,234 views | 87 words | 0:00:27 hours | 08 October 2020 20:50

Koine Greek Parsing Verbs Chart

In the past few months, I’ve been pushing myself to continue my study of Greek which I began in 2013, having finished the section on verbs in Mounce’s Basics of Biblical Greek, I started looking for flowCharts to help me with parsing. I came across one on which I based mine.

I pray that it is helpful to you.

Edit: There was a mistake that I corrected concerning the 2 Aorist. The tense formative σα goes with passive voice instead of the active/middle.

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