Search

You searched for 'Creation'

I've found 42 results!

1689 Baptist Confession Chapter 22: Of Religious Worship and the Sabbath Day - Commentary

Simon Wartanian | 38,748 views | 73,377 words | 6:24:05 hours | 06 March 2015 19:29

...tions, or any other way not prescribed in the Holy Scriptures. 2

Jer. 10:7; Mark 12:33^[1]
Gen. 4:1-5; Exod. 20:4-6; Matt. 15:3, 8-9; 2 Kings 16:10-18; Lev. 10:1-3; Deut. 17:3; 4:2; 12:29-32; Josh. 1:7; 23:6-8; Matt. 15:13; Col. 2:20-23; 2 Tim. 3:15-17

The light of nature or natural revelation as we call it shows that there is a God, Who hath lordship and sovereignty over all (Rom. 1:19-23). That there is a God, no one will be able to deny when they stand before God. Both Creation and the Creator testify to God. This is basic Romans 1. Furthermore, this God is just, good and doth good unto all (Ps. 145:9) as evidenced by the things which we have and receive. Therefore, He is to be worshiped and served with the whole of our being. Yet He is not to be worshiped as we like. But the acceptable way of worshipping the true God, is instituted by Himself (Ex. 20:4-6; Deut. 4:2; 12:29-32). It is God Who determines how He is to be worshiped. This acceptable way is limited by His revealed will, i.e., Holy Scripture. The unacceptable way of worshipping God as according to the imagination and devices of men (Acts 17:29; Col. 2:23), the suggestions of Satan, visible representations (Ex. 20:4-6) and any other way not prescribed in the Holy Scriptures (Lev. 10:1-3) is abominable to God and He is not pleased with it. God is not to be worshiped as we think He would like to be worship. Why should we think of ways of worshipping Him when He has revealed how He desires to be worshiped? Neither is He to be worshiped through or by any visible representations. This excludes all images and statues of the persons of the Godhead as well as the saints who according to Roman Catholic theology can act as intercessors between us and God/Jesus. The most important aspect of what is called the Regulative Principle of Worship is expressed in the last clause: any other way not prescribed in the Holy Scriptures. Not only is He to be worshiped according to His revealed will, but He is not to be worshiped through that which He has not revealed. If it is not prescribed in the Holy Scriptures, it should not be an element of His worship. If it is prescribed in the Holy Scriptures, it should.

There Is A God

Creation testifies to everyone without question that there is God. General Revelation is sufficient to reveal God to the world and to hold them accountable (see chapter 20). Everyone knows that there is a God. But not only that there is a God, but also that this is a God that must be worshiped. This explains the countless religions that have existed and still exist. It is all because of the Fall that we have a multitude of religions rather than only one. Romans 1 speaks about those who suppress the truth about God through idolatry. All religions in one way or another try to appease the god(s) and serve them. That is the sense that they get from General Revelation. There is a God to Whom they owe their existence and blessings, therefore they are to serve and love Him. But the Confession is quick to add the way in which the true God wants to be worshiped is instituted by Himself alone. To that now we turn our attention.

What Is The Regulative Principle?

In the words of Derek Thomas, “the regulative principle of worship states that the corporate worship of God is to be founded upon specific directions of Scripture.”^[2] For everything we do in worship, we must have a scriptural warrant. Sometimes the language of command is used. All that is commanded is acce...

1689 Baptist Confession Chapter 4: Of Creation - Commentary

Simon Wartanian | 18,642 views | 6,589 words | 0:34:34 hours | 04 March 2015 21:12

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 4 Creation Young Earth Creationism Image Of God Imago Dei

...

Chapter 4: Of Creation

Did God create for His glory? How did God create? Why did God create? How long did God take to create? What did God create?

Creation: there are a few topics like this which generate heat between believer and unbeliever, and even among believers. But it is essential. Here is the foundation of everything. If there was no Creation, there would obviously be nothing. Whom can we trust to tell us how it happened? The only Witness has been pleased to reveal to us the way He created this world. The question is: Was everything that He revealed accurate and true? Can we gain any knowledge from outside the special revelation of God that can supply or actually radically change our view of Genesis? Which is primary, the exegesis of Scripture or the findings of modern (secular) science?

There was a time when my interest in this topic was immense, but that is for some reason no longer the case. Therefore, my comments will be short.

§1 In the beginning it pleased God the Father, Son, and Holy Spirit to make the world

In the beginning it pleased God the Father, Son, and Holy Spirit, 1 for the manifestation of the glory of his eternal power, wisdom, and goodness, 2 to create or make the world, and all things therein, whether visible or invisible, 3 in the space of six days, 4 and all very good. 5
1. Heb. 1:2; John 1:2-3; Gen. 1:2; Job 26:13; 33:4^[1]
2. Rom. 1:20; Jer. 10:12; Ps. 104:24; 33:5-6; Prov. 3:19; Acts 14:15-16
3. Gen. 1:1; John 1:2; Col. 1:16
4. Gen. 2:1-3; Ex. 20:8-11
5. Gen. 1:31; Ecc. 7:29; Rom. 5:12

All things were created in the beginning. This is the beginning of time, space and matter. The universe was is not eternal, but had a definite beginning when God started to create out of nothing. This Creator God is specifically said to be the Father, Son, and Holy Spirit (Gen. 1:1-2; John 1:2-3). The Confession does not speak about a generic God or Creator, but about the true God revealed in Scripture. The God of Scripture began to create for the manifestation of his glory (Rom. 1:20; 11:36). God did not create because He lacked anything, but created to manifest His glory. He created the world and all things in the world, whether visible or invisible (Col. 1:16). He created the earth, the stars, the atoms, spirits, angels, humans, animals, rocks, trees and things invisible to the naked eye. Everything that “exists” was created or is created by the will of God (Rev. 4:11). Everything that was created, was created in the space of six days (Ex. 20:11). I think it is indisputable as to what these words meant for the writers of the Confession. When reading old authors from the 17^th century, it is not unusual to read them dating events from the Creation of Adam. The six days of Creation had the same span as normal six days as they experienced them. They have no knowledge of the mess that theologians have made about the simple reading of Genesis 1 in our modern time. It is not that there was absolutely nothing said about the days, but it was not such a mess as it is now (Augustine, for example, believed that everything was created in a moment). All these things were created very good (Gen. 1:31). Nothing was created as evil or sinful, but they were all good and sinless.

For His Glory

The Lord God King of the Universe is the Creator God Who created the world ex-nihilo (out of nothing) in the space of six days. The Creator did this not because He lacked something, but was pleased t...

1689 Baptist Confession Chapter 19: Of the Law of God - Commentary

Simon Wartanian | 41,142 views | 77,737 words | 6:42:45 hours | 05 March 2015 19:46

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 19 Law Of God Law Of Moses Law Of Christ Moral Law Decalogue Ten Commandments Thomas Watson John Calvin Robert Dabney Westminster Standards Catechism Civil Law Judicial Law Ceremonial Law Threefold Division Of The Law

...he Law and the gospel?

There is a lot of work to be done in this chapter and I think that this is a crucial chapter, one that I want to study myself. I do believe what is confessed here, but I do also want to be able to make a biblical case for it. The case that I will lay down is obviously convincing to me, I will not be able to address every objection that may come up. What I want to lay down here is the binding authority and nature of the Decalogue on all people, whether saved or unsaved; what the relationship of the Christian is to the Law and such questions.

Defining Our Terms

Natural Law

The Natural Law is the Law of God as revealed in Creation and which man knows by virtue of the fact that he’s a creature made in the image of God (see here on the image of God). Natural Law may be discovered by reason and innate knowledge. The Reformed Baptist theologian Richard Barcellos writes the following concerning the substance and form of the Moral Law:

Protestant Scholasticism taught that the Decalogue summarily contains the Moral Law and is the inscripturated form of the natural law, as to its substance. A distinction was made between substance and form. Substance is one; form (and function) may vary. For example, when the Westminster Larger Catechism Q. 98 says, “The moral law is summarily comprehended in the ten commandments,” it refers to the fact that the substance (i.e., the underlying essence) of the Moral Law is assumed and articulated in the propositions of the Decalogue as contained in Exodus 20 and Deuteronomy 5. The form (and function) fits the redemptive-historical circumstances in which it was given. The substance, or underlying principles, are always relevant and applicable to man because he is created in the image of God. The application may shift based on redemptive-historical changes, such as the inauguration of the New Covenant, but its substance and utility never changes.^[1]

Moral Law

The Moral Law, on the other hand, is the Law which is revealed and summarized by God in the Ten Commandments, the Decalogue, which is the substance of the Natural Law. Richard Muller is quoted in Barcellos on the definition of the Moral Law, saying:

specifically and predominantly, the Decalogus, or Ten Commandments; also called the lex Mosaica …, as distinct from the lex ceremonialis …and the lex civilis, or civil law. The lex moralis, which is primarily intended to regulate morals, is known to the synderesis [the innate habit of understanding basic principles of moral law] and is the basis of the acts of conscientia [conscience–the application of the innate habit above]. In substance, the lex moralis is identical with the lex naturalis …but, unlike the natural law, it is given by revelation in a form which is clearer and fuller than that otherwise known to the reason.^[2]

And then Dr. Barcellos adds:

As noted above, the Moral Law is summarily comprehended in the Decalogue, not exhausted by it. Though the formal promulgation of the Decalogue had a unique redemptive-historical context and use, it is nothing other than the Natural Law incorporated into the Mosaic Covenant. This is one of its uses in the Bible but not all of its uses.

The Decalogue contains the summary and the essence of the Moral Law, but it does not contain all the moral laws. For example, there is no “thou shalt respect elders”, but we understand that this is comprehended under the fifth commandment to honor our parents, and derived from it.

Po...

1689 Baptist Confession Chapter 7: Of God's Covenant - Commentary

Simon Wartanian | 42,184 views | 65,864 words | 5:42:00 hours | 04 March 2015 21:27

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 7 God's Covenant 1689 Federalism Westminster Federalism Presbyterian Covenant Theology Covenant Of Works Covenant Of Redemption Covenant Of Grace Nohaic Covenant Abrahamic Covenant Mosaic Covenant Old Covenant Davidic Covenant New Covenant

...ore, there is no reason for Him to reward our obedience. If He rewards our obedience then it must be upon another ground. This other ground is by way of covenant.

Introduction to Covenant Theology

Covenant theology (also known as Covenantalism, Federal theology, or Federalism) is a Calvinist conceptual overview and interpretive framework for understanding the overall flow of the Bible. It uses the theological concept of covenant as an organizing principle for Christian theology. The standard description of covenant theology views the history of God’s dealings with mankind, from Creation to Fall to Redemption to Consummation, under the framework of the three overarching theological covenants of redemption, works, and grace.^[2]

Covenant Theology helps us to see the story of the whole Bible. Covenant Theology unites the people of God and their purpose. Covenant Theology believes that covenant is the framework by which the Bible is understood and which God has established to achieve His purpose with the world. Covenant Theology is opposed to Dispensationalism, which seeks to divide the people of God, their purpose and focuses on the discontinuity of the covenants (for Dispensationalism in connection with eschatology, see here). Dispensationalism teaches that redemptive history is divided by dispensations (times), while Covenant Theology believes that redemptive history is divided by covenants. In this chapter, I will try to lay out how I understand 1689 Baptist Covenant Theology and make a case for it from Holy Writ. I’ve been greatly helped by the following books and men:

Pascal Denault - The Distinctiveness of Baptist Covenant Theology: A Comparison Between Seventeenth-Century Particular Baptist and Paedobaptist Federalism.
Richard Barcellos – Recovering a Covenantal Heritage: Essays in Baptist Covenant Theology.
A. W. Pink - The Divine Covenants (see my review).
Recovering a Covenantal Heritage: Essays in Baptist Covenant Theology.
Phillip D. R. Griffiths - Covenant Theology: A Reformed Baptist Perspective.
Douglas Van Dorn - Covenant Theology: A Reformed Baptist Primer.
Brandon Adams and his 1689 Federalism website.
Samuel & Micah Renihan.
Samuel Renihan – From Shadow to Substance: The Federal Theology of the English Particular Baptists (1642-1704) & The Mystery of Christ, His Covenant, and His Kingdom.
Jeffrey D. Johnson - The Fatal Flaw (see my review) and the Kingdom of God.

I don’t pretend to have an answer to every question or have all the details worked out, but Lord willing, I will update this commentary if I become persuaded of some things that I think are necessary to mention. It is a subject that has fascinated me and it’s a subject I want to learn more about. In this chapter, I will try to lay out all the major covenants of the Bible and see how they are fulfilled or still await fulfillment in Christ and His people. The covenants that I would like to deal with are the following:

The Covenant of Redemption [§2] [here]
The Covenant of Grace [§3] [here]
The Covenant of Works [§1] [here]
The Covenant with Noah (Noahic Covenant) [§3] [here]
The Covenant with Abraham (Abrahamic Covenant) [§3] [here]
The Covenant with Israel through Moses (Mosaic Covenant) [§3] [here]
The Covenant with David (Davidic Covenant) [§3] [here]
The Covenant with the church (New Covenant) [§3] [here]

What Is A Covenant?

Before going into the specific covenants, let us define what a covenant actually is. A covenan...

1689 Baptist Confession Chapter 8: Of Christ the Mediator - Commentary

Simon Wartanian | 42,973 views | 75,562 words | 6:40:27 hours | 04 March 2015 21:39

The 1689 Second Baptist Confession Of Faith Confession Commentary Exposition Reformed Baptist Chapter 8 Christ The Mediator Prophet Priest King Definite Redemption Limited Atonement Arminianism Universal Atonement Hypostatic Union Humanity Of Christ God-Man

...also the One Who will judge the living and the dead (Acts 10:42; 17:31; 2 Tim. 4:1). All these offices and functions were agreed upon by the Persons of the Trinity even before the foundation of the world. God from all eternity gave a people to be His seed and to be by Him in time redeemed (John 17:2, 6; Isa. 53:10) and given all the blessings of redemption. All these considerations make the Fall a necessity within God’s decree. For if there is no Fall, then it means that there is no sin and therefore, no need of a savior. But if Christ is said to be ordained as Savior even before the Creation of the world, then this means that there will be sinners who will be saved by Him, which makes the Fall an important part of God’s plan.

Christ the Elect

Our Confession states that the Lord Jesus was chosen, called and ordained by God to the office of the mediator. He was chosen by God for this office according to the Covenant of Redemption between them (see chapter 7 on the Covenant of Redemption). We said in chapter 7 that the Covenant of Redemption was the eternal covenant between the Persons of the Trinity, which laid out their roles in the self-glorification of God and the redemption of God’s elect. The Father was to elect a people and give them to the Son. The Son was to redeem the people whom the Father gave to Him. The Spirit was to apply the benefits of Son on their behalf to them and indwell them.

Christ was chosen by the Father from before the foundation of the earth to be the Savior of God’s people. God’s plans had Him as the center. In Ephesians 1:3-6, we read that before the foundation of the world we were chosen and predestined in Christ for salvation, meaning that Christ was already then chosen to be the Savior of God’s elect. He is the only One who can save us. We also read about the Servant Messiah in Isaiah’s prophecies. In Isaiah 42, we read—

Isa. 42:1 Behold my servant, whom I uphold, my chosen, in whom my soul delights; I have put my Spirit upon him; he will bring forth justice to the nations.

The Servant of the Lord is none other than the Lord Jesus Who is prophesied about before He came on the scene. He is the Lord’s chosen and He is in whom God delights (Matt. 3:17; 17:5, etc.). We also read of Christ being the chosen of God and in whom God delights in the New Testament Scriptures often with allusions to the Old Testament (John 6:27; 1 Pet. 2:4-6). Christ is the prime elect of God, and all the believers have been elected in Him and when they come to faith, they become united with Him.

Christ the Priest and Mediator

Our Lord is not only the prime elect of God, the Son of God, God the Son, the Savior and Awaited One, but He is also the High Priest of God’s people. The task of the priest is to be a mediator between God and man. This was the case in the Old Testament also, for example, when the people would come with their sacrifices to the Levitical priests, or on the Day of Atonement when the High Priest would intercede and make atonement for the people of Israel (Lev. 16). Christ the Lord is the High Priest and mediator of the New Covenant (Heb. 8:6; 12:24). The priests were to stand between God and man, but the problem with the Levitical priesthood was the fact that the priests themselves were not pure. They themselves were full of weaknesses and sin and they were to stand between sinful man (themselves being sinful) and holy God. That’s problematic.

After the Order of Melchizedek

The Book of Hebrews (...

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

Simon Wartanian | 25,802 views | 28,880 words | 2:33:55 hours | 04 March 2015 20:55

The Second Baptist Confession Of Faith Confession Commentary Chapter 2 God Trinity Attributes Of God Immutability Repentance Of God Love Of God Justice Of God Spirituality Of God Monotheism

...ng the true God; he is the living God and the everlasting King. At his wrath the earth quakes, and the nations cannot endure his indignation.” To say that God is the living and true God is to separate Him from the idols. Paul writes of the Thessalonians and of all Christians that we “turned to God from idols to serve the living and true God” (1 Thess. 1:9).

The Independence of God

God is absolutely dependent on no other being than Himself. He is all sufficient in and of Himself. God is wholly happy, glorious, holy, loving and joyful in and of Himself. He was not unhappy before the Creation, nor was He less glorious or loving. All life, happiness, glory, and holiness is in Himself. He is the I AM THAT I AM! Self-existent and self-sufficient, glorious, holy, just and loving. This attribute is also called God’s self-sufficiency, self-existence, or aseity.

‘The term aseity’, writes John Frame, ‘comes from the Latin phrase a se, meaning “from or by self.”’^[3] To speak of God’s aseity, therefore, is to speak of His independence from anything and anyone but Himself. God is dependent on no one for His existence because He is the only Necessary Being—a being that must exist, in any possible world. He is the Being on Whom all reality and all Creation depends, yet He Himself depends on nothing. Without Him all would turn into chaos and the world will not be, but because of Him, there is order and not chaos. All that the God of the Bible has, He has in and of Himself and is dependent upon no other being for it. The very name of God, which was given to Moses in Exodus 3:14, is “I AM WHO I AM.” It is a basic and most fundamental observation that in the Bible names represent the nature and character of the people who bear them. Names are not merely nice-sounding, but they say something about the name-bearer. The name of God, YHWH, represents all the perfections of God and God explains it as “I AM WHO I AM.” In essence and at the most minimal level, this name teaches the absolute independence of God. He is what He is because of Himself. John Gill notes on this passage saying that “This signifies the real being of God, his self-existence, and that he is the Being of beings; as also it denotes his eternity and immutability, and his constancy and faithfulness in fulfilling his promises, for it includes all time, past, present, and to come; and the sense is, not only I am what I am at present, but I am what I have been, and I am what I shall be, and shall be what I am.”^[4]

The Bible over and over again declares the independence of God from the created world. Paul on the Areopagus declares that the true God is not “served by human hands, as though he needed anything,” but in contrast, “he himself gives to all mankind life and breath and everything” (Acts 17:25). This is the scriptural proof for our assertion that God is the Independent Being on Whom all Creation depends. Scriptures teaches that God owns all things (Deut. 10:14; Job 41:11; Ps. 24:1; 50:10-12; 80:11). He is called “the LORD, God Most High, Possessor of heaven and earth” (Gen. 14:22). 1 Chronicles 29:11 majestically declares, “Yours, O LORD, is the greatness and the power and the glory and the victory and the majesty, for all that is in the heavens and in the earth is yours. Yours is the kingdom, O LORD, and you are exalted as head above all.” All that we have comes from His hand. John the Baptist says that “A person cannot receive even one thing unless it is given him from heaven” (...

1689 Baptist Confession Chapter 31: Of the State of Man after Death and Of the Resurrection of the Dead - Commentary

Simon Wartanian | 30,825 views | 63,926 words | 5:35:37 hours | 06 March 2015 23:27

...ing in fellowship and peace with Him. Death is said to have come because of sin (Rom. 5:12; 6:23). Therefore, if sin had not come there would be no death. Notice that we’re speaking here not only of the immortality of the soul, but of the body. If the Fall had not taken place and the time of probation was passed, then man would have been immortal in body and soul. Yet as it is, man did fall and bring spiritual and physical death into the world, yet this death is never spoken of in terms of the cessation of the existence of the soul. The Bible, again and again, assumes the immortality of the soul. To say that death existed prior to the Fall is to insult God and His declaration that His Creation was “very good” (Gen. 1:31). It is to make death, which is any enemy (1 Cor. 15:26), a friend. Death presupposes sin, but there was no sin prior to the Fall, therefore, there was no death. This means that if man had passed the time of probation, he would have eaten from the tree of life and lived forever in body and soul. This means that God’s original design was for man to be immortal in both body and soul.

The immortality of the soul is also assumed when the Bible speaks of eternal punishment or bliss (e.g., Matt. 25:46; see also chapter 32). For how can a person be eternally punished or be eternally in bliss if their soul is not immortal? Christians are said explicitly to “put on immortality” at the resurrection (1 Cor. 15:53-54). Our souls will be united to our glorified and immortal physical bodies. At that time, not only will our souls be immortal, but our glorified bodies will likewise be immortal and perfect. The immortality of the soul is likewise assumed when the Bible teaches about the resurrection of the dead (e.g., Acts 24:15). The souls of men do not go out of existence once they die, but they wait either in heaven or in Hades to their final fate.

Physical Death

Death brings the separation between body and soul/spirit. As we noted above, death would have not come if man did not sin. Death exists because of sin. In fact, the apostle Paul says that “death is the wages of sin” (Rom. 6:23; 5:12). Therefore, had there been no sin, there would not have been death. The Bible speaks in various ways about death. Sometimes it is said to be the termination of life (Matt. 2:20; Mark 3:4; Acts 15:26; 20:24; the word ψυχή [psoo-khay] being the word also for soul). Other times it is spoken in terms of separation of the spirit from the body (Eccl. 12:7; John 19:30; Acts 7:59; Jas. 2:26). Physical death is the separation of the soul from the body. The physical body of man decomposes and returns to the dust from whence it came, yet his spirit/soul returns to the God who gave it. The soul of man does not cease to exist and decompose, rather goes either into bliss or into doom.

The Bible speaks of death in terms of sleep. In the beginning, this may seem to support the idea that the souls of men are unconscious until the resurrection and the judgment, but this is not the way that Scripture uses this word. Rather, I believe that when used in connection to death, sleep means death. But, why use this word if it is directly synonymous? Well, sleep is not exactly synonymous to death. When a man sleeps we assume that at some time he will awake, otherwise, we will say that he’s in a coma, dead or something else. This means that the idea of sleep in connection to death assumes the idea that the one sleeping will one day awake. In other words, when th...

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

Simon Wartanian | 34,847 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

...ecent biblical case for it.

General Sovereignty

First, let’s start with verses about God’s Lordship over the world.

Neh. 9:6 You are the LORD, you alone. You have made heaven, the heaven of heavens, with all their host, the earth and all that is on it, the seas and all that is in them; and you preserve all of them; and the host of heaven worships you.

He not only has created the world out of nothing, but He keeps the world in existence. Genesis 1:1 should be enough to prove God’s sovereignty over the Creation that He has made. Everything is dependent upon Him. Without Him, all would perish. All things, from stars to ants and angels to men are dependent upon Him for their every moment existence. He is the Creator and Sustainer of everything. The God of the Bible is both the Creator and the Governor of the world. He both has created everything, and He keeps everything in existence.

Acts 17:26-28 And he made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place, 27 that they should seek God, and perhaps feel their way toward him and find him. Yet he is actually not far from each one of us, 28 for “‘In him we live and move and have our being’; as even some of your own poets have said, “‘For we are indeed his offspring.’

He has determined where everyone is to live. He has determined the countries in the world with their boundaries. Not only has He done that, but in Him, we have our being. In Him and because of Him we are able to do anything and everything. He is the Uncaused Cause, He is the Primary Cause; we are secondary agents. Anything we do, we first need to “borrow” power and strength from Him. Thus, whatever I do, whether evil or good, I still am dependent on Him for whether He will grant me power and ability to do what I will or not. Man is in no way independent of God, but in every way dependent upon God even when he denies His existence. The Scripture is clear that we’re dependent upon Him for everything. The great Calvinistic Baptist commentator, John Gill, said the following: “The natural life which men live is from God; and they are supported in it by him; and from him they have all the comforts and blessings of life; and all motions, whether external or internal, of body or of mind, are of God, and none of them are without the concourse of his providence, and strength assistance from him; though the disorder and irregularity of these motions, whereby they become sinful, are of themselves, or of the devil; and their being, and the maintenance of it, and continuance in it, are all owing to the power and providence of God.”^[2] He is the independent and self-sufficient God. We are dependent upon the Independent One and we are not sufficient in and of ourselves, unlike Him. We are in everything dependent upon Him. We are dependent on Him even for our daily bread, as we ought to pray (Matt. 6:11).

Heb. 1:3 “He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high.”

Our beloved Lord is not only God and man, but He is also the One who directs everything in the universe. He is the One Who upholds everything by His power. You are not dead because the Lord Jesus is upholding you right now and giving you life. The earth is not destroyed because Jesus reigns ...

1689 Baptist Confession Chapter 26: Of the Church - Commentary

Simon Wartanian | 32,580 views | 38,282 words | 3:19:22 hours | 06 March 2015 23:00

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 26 Church Church Government Elders Deacons Members Universal Church Local Church Congregationalism Polity

... 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” (1 John 2:19).

The Wellums even point to the warning passages as proof that the church should be constituted of those who are true believers. They write:

The New Testament knows of false professions and spurious conversions. In fact, that’s why Paul exhorted, “Examine yourselves to see whether you are in the faith” (2 Cor 13:5 NIV; see also 2 Pet 1:10). Still the New Testament views the church on earth as a heavenly (tied to the “age to come” and the new Creation) and spiritual (born of and empowered by the Spirit) community. It is “the outcropping of the heavenly assembly gathered in the Jerusalem that is above.” [D. A. Carson] Scripture simply does not treat it as a mixed community of believers and unbelievers like ancient Israel. It is constituted as a regenerate people who profess to have crossed from death to life, to have been united to Christ, to be participants in the new Creation and the new covenant age.^[16]

There would be no point to call for the purity of the church if its membership does not matter, or that its membership may be mixed between regenerate and unregenerate. The fact is, the membership of the visible church on earth should reflect that of the invisible church. The way we know that is by profession of faith and walk of life. We may even take the example of the apostle Paul. In 1 Corinthians 1:2, Paul writes to a local church of God which is located at Corinth, but his words apply to the universal church as well. Paul did not have a special insight into who is a true believer and who is not. He took people at their word and judged from their conduct if they’re true believers or not. Some were successful in deceiving him (e.g., 2 Tim. 2:10, 16). He is writing to those who are sanctified in Christ. They have been set apart in Christ for God. They are made unique, not because they were unique, but God by bestowing His grace upon them has made them unique. Therefore, if they’re sanctified, they are to be known as those who are sanctified by the title “saints.” They are called by God to be saints. They are called to be sanctified in Christ by the Spirit. Here we see a simple congregation, who certainly was not free of error, being unhesitatingly called saints by Paul. He did not apply this title to particular persons alone, but to all those who are “sanctified in Christ Jesus” and who “call upon the name of our Lord Jesus Christ”. The same is true of the believers in Rome (Rom. 1:7). We may distinguish certain people for their work for the Church or the impact that they had, but “saint” is not the word for that, as all members of the New Covenant are saints by calling. If false professors were able to deceive the apostle Paul, then how much more us? If they belong to a church then he assumes that they are true believers unless proven otherwise.

As we noted in the previous paragraph and in the introduction of this paragraph, paedobaptists would agree with what we have thus far said. They would only add that professing believers together with their children constitute the visible church. We would dispute the last part, seeing that nowhere in the New Testament is a provision made for those who are only children of the flesh. Under the Old Covenant, one came to the church or congregation of Israel through natural birth. But this privilege was taken away when Christ...

1689 Baptist Confession Chapter 20: Of the Gospel, and of the Extent of the Grace Thereof - Commentary

Simon Wartanian | 13,279 views | 3,261 words | 0:17:00 hours | 05 March 2015 19:57

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 20 General Revelation Special Revelation The Necessity Of The Gospel The Work Of The Holy Spirit

...e, never was it by works! See here for our relevant discussions concerning the salvation of the elect under the Old Testament in chapter 11 of the Confession on justification.

§2 This promise of Christ, and salvation by him, is revealed only by the Word of God

This promise of Christ, and salvation by him, is revealed only by the Word of God; 1 neither do the works of Creation or providence, with the light of nature, make discovery of Christ, or of grace by him, so much as in a general or obscure way; 2 much less that men destitute of the revelation of Him by the promise or gospel, should be enabled thereby to attain saving faith or repentance. 3
1. Acts 4:12; Rom. 10:13-15
2. Ps. 19; Rom. 1:18-23
3. Rom. 2:12a; Matt. 28:18-20; Luke 24:46-47 with Acts 17:29-30; Rom. 3:9-20; Prov. 29:18; Isa. 25:7; 60:2, 3

Salvation by Christ is revealed only by the Word of God (Rom. 10:13-15). It is only from the Scriptures that we know that by faith in Christ and repentance toward God, we attain to the forgiveness of sins. The message of the gospel comes from the special revelation of God and is not part of general revelation. Neither the works of Creation or providence, with the light of nature, make discovery of Christ. General revelation reveals that there is a God, but to know Who this God is and what He requires, we need special revelation. Furthermore, those who are destitute of the revelation by Him by the promise or gospel cannot be saved (Rom. 10:13-15). It is by the embrace of the gospel and the revelation of God alone that we are saved.

The gospel, unlike the existence of God, is a special revelation, meaning it is only revealed in the Bible. You cannot look at Creation and conclude that God gave His only Son to die in our place! Scripture, in no place, gives any hint that people can be saved outside of Christ or without believing the work of Christ. Therefore, for those who are neither infants nor people with mental problems (see chapter 10:3), their end is doom. Not because they rejected the gospel, but because they lived in sin. Romans 1 clearly teaches that all people know God and they suppress the truth about that one God and seek others ways. Paul writes:

Rom. 1:18-20 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. 19 For what can be known about God is plain to them, because God has shown it to them. 20 For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the Creation of the world, in the things that have been made. So they are without excuse.

The reasons that they are ἀναπολογήτους (anapologetous, G379) is because of the fact that God Himself is the One Who has revealed Himself to all people. The things about God and His power are “plain to them” and the reason why they’re plain is “because God has shown it to them.” When we doubt the validity of general revelation, we doubt the power and word of God. They know God for certain, but by sin, they suppress that truth. Because of God’s self-revelation in Creation, they are without a defense—they are without an apologetic. This general revelation will shut the mouths of people on the Day of Judgment who never heard of the gospel. There is here not a word about people having an excuse because they never heard the gospel. In fact, at the time when Paul was writing, the majority of the living humans then had no...