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1689 Baptist Confession Chapter 17: Of The Perseverance of the Saints - Commentary

Simon Wartanian | 31,799 views | 43,749 words | 3:48:12 hours | 05 March 2015 19:18

...span repentance, love, joy, hope, and all the graces of the Spirit unto immortality; 1 and though many storms and floods arise and beat against them, yet they shall never be able to take them off that foundation and rock which by faith they are fastened upon; notwithstanding, through unbelief and the temptations of Satan, the sensible sight of the light and love of God may for a time be clouded and obscured from them, 2 yet he is still the same, and they shall be sure to be kept by the power of God unto Salvation, where they shall enjoy their purchased possession, they being engraven upon the palm of his hands, and their names having been written in the book of life from all eternity. 3

John 10:28-29; Phil. 1:6; 2 Tim. 2:19; 2 Peter 1:5-10; 1 John 2:19^[2]
Ps. 89:31-32; 1 Cor. 11:32; 2 Tim. 4:7
Ps. 102:27; Mal. 3:6; Eph. 1:14; 1 Peter 1:5; Rev. 13:8

Those whom God hath accepted (chapter 11), effectually called (chapter 10), sanctified by His Spirit (chapter 13) and given the precious faith of His elect (chapter 14), can neither totally nor finally fall from the state of grace (e.g., John 10:28-29; 1 John 2:19). If we follow what was said in the previous chapters, as this paragraph begins by enlisting these things, we cannot but expect such a declaration. If God is absolutely sovereign over all things (chapters 3 and 5), even electing, calling, justifying, adopting (chapter 12) and sanctifying us, how can it be that God could fail in His purpose and we be lost to eternal perdition? It cannot. The elect will certainly persevere in the state of grace...to the end. This is the essential difference between true and false faith. True faith perseveres to the end (1 John 2:19). This is because the gifts and callings of God are without repentance (Rom. 11:29), in other words, He does not change His mind. Therefore, the elect are safe and He will grant them all these things which are necessary for their final Salvation and perseverance.

This does not mean that the journey will be easy. In fact, the Confession speaks of storms and floods that arise and beat us. Nonetheless, no one and nothing can shake us off that foundation and rock which by faith we are fastened upon. In these storms and floods and by the temptations of Satan, the sensible sight of the light and love of God may for a time be clouded and obscured for us (so also with our assurance, see chapter 18:4). This does not mean that God has changed; he is still the same. But we are being attacked by the enemy and are fighting or giving into temptation and are in need of restoration. Even in these storms and floods, we may be sure to be kept by the power of God unto Salvation and the enjoyment of our purchased possession. The fact that the elect cannot lose their Salvation is further shown from the fact that we are engraven upon the palm of His hands (Isa. 49:16) and our names having been written in the book of life from all eternity (Rev. 13:8; 20:15). All this is given for the confidence and encouragement of the believers in God’s faithfulness, goodness, grace, promise, and power.

The Impossibility Of Final Apostasy For The Elect

The biblical and Reformed doctrine of perseverance is a great mountain, which gives the saints assurance and faith in God’s almighty power in overcoming sin in us and completely saving us. The doctrine does not teach, contrary to non-Protestant caricatures, that Christians after being saved can do whatever they want to do and still remain...

1689 Baptist Confession Chapter 29: Of Baptism - Commentary

Simon Wartanian | 31,989 views | 45,510 words | 3:58:30 hours | 06 March 2015 23:14

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 29 Baptism Believer's Baptism Immersion Dipping Infant Baptism Covenant Theology 1689 Federalism Westminster Federalism

...ng in Christ. They did not receive regeneration, faith, or justification by water baptism, but they showed that they possessed these things by water baptism. All these truths are clearly represented and symbolized in water baptism by immersion. But, is the apostle actually speaking of water baptism here? Dr. John MacArthur calls the baptism in Romans 6 a “dry baptism” in a sermon of his. This baptism which Paul is writing about is a spiritual baptism into Christ. Baptism symbolizes our union with Christ but it is not the means which brings our union with Him. To claim so would make Salvation to be dependent upon baptism and reject what the apostle had laid before this chapter about justification by faith alone. The baptism of Romans 6 is a metaphorical baptism into Christ at the moment of faith, when the believer is united to their Savior and experiences the blessings of this union. But does this overthrow everything that I’ve said above? Not for a bit! The truths of union with Christ in His death and resurrection are still represented and shown by baptism in water, but they are not the effects of water baptism. If baptism was the means of union with Christ, i.e., Salvation, then that would mean that Salvation is by faith and works, which is contrary to the foundation which the apostle had laid in chapters 3-5. Although I deny that this passage is directly speaking of water baptism, yet, I believe that Paul had water baptism in mind because it was a sign given by the Lord to symbolize our union in His death, burial, and resurrection. Therefore, its use for the meaning and mode of baptism is proper. Although the baptism here is spiritual baptism, yet it cannot be denied that water baptism signifies spiritual baptism, i.e., regeneration.

A.H. Strong makes the following observation on the significance of Christian baptism:

Baptism, like the Fourth of July, the Passover, the Lord’s Supper, is a historical monument. It witnesses to the world that Jesus died and rose again. In celebrating it, we show forth the Lord’s death as truly as in the celebration of the Supper. But it is more than a historical monument. It is also a pictorial expression of doctrine. Into it are woven all the essential truths of the Christian scheme. It tells of the nature and penalty of sin, of human nature delivered from sin in the person of a crucified and risen Savior, of Salvation secured for each human soul that is united to Christ, of obedience to Christ as the way to life and glory. Thus baptism stands from age to age as a witness for God—a witness both to the facts and to the doctrine of Christianity. To change the form of administering the ordinance is therefore to strike a blow at Christianity and at Christ, and to defraud the world of a part of God’s means of Salvation.^[11]

Colossians 2:11-12

Another passage which is quite similar to Romans 6:3-5 is Colossians 2:11-12:

In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, 12 having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead.

The elect were united with Christ in His death and they were buried with their Covenantal Head, but also raised together with Him. In contrast to Jewish circumcision of the flesh, Christians still have a circumcision, namely, that of the heart (Deut. 10:16; 30:6; Jer. 4:4; Rom. ...

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

Simon Wartanian | 46,402 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

...pter 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 (which is now my second favorite epistle after Romans) lays great stress, especially in chapter 7, on Melchizedek and his priesthood. Melchizedek comes on the scene in the life of Abraham after the slaughter of the kings in Genesis 14. He comes at once on the scene and the text tells us that “He was priest of God Most High” (Gen. 14:18). Even at that time, there were more people who knew God other than the ones we meet in the Bible. Melchizedek was a priest of God the Most High. He comes here on the scene and for centuries we hear nothing about him until we come to the Messianic Psalm 110:4.

Ps. 110:4 The LORD has sworn and will not change his mind, “You are a priest forever after the order of Melchizedek.”

Here, Yahweh promises to David’s Adonai (Lord) that He would be a priest forever. The strange part that His priesthood would not be after the order of Levi and Aaron, as it was the only acceptable form of the priesthood under the Law, but “after the order of Melchizedek.” The significance of the Me...

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

Simon Wartanian | 45,730 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

...color: #339966;"the advancing and bettering of his state. God never made a covenant with man in which his goodness to him was not abundantly manifest. Yes, such is his infinite bounty that he has proposed no lower end to his covenant transactions with men than to bring them into a blessed state in the eternal enjoyment of himself. And therefore, when one covenant (through the weakness of man in his lapsed state) has been found weak and unprofitable as to this great end of a covenant because insufficient to accomplish it, God finds fault, abolishes it, and introduces another in which full provision is made for the perfect Salvation of those that have interest in it (Hebrews 8:7, 8).^[8]

Now that we know what a covenant is, let us delve into the covenants of which the Bible speaks.

The Covenant of Works

We begin our study of the covenants with the Covenant of Works because that is the way our Confession starts this chapter. Some may be searching for the phrase “Covenant of Works” in paragraph 1 or the whole chapter. You won’t find it. But that does not mean that the concept of the Covenant of Works is not here. A few reasons may be given as to why the Confession does not use the phrase “covenant of works” in this chapter, while the sister confessions do. First of all, if we compare the title of the chapter, in the Westminster and Savoy confessions we have “Of God’s Covenant with Man”, while in the 1689 we have “Of God’s Covenant.” The 1689 focuses on the revelation and establishment of the Covenant of Grace, while the others treat God’s covenants from the beginning and not only focusing upon the Covenant of Grace. The 1689 “concentrates on the covenant of grace and either assumes or implies the covenant of works, making its explicit mention superfluous.”^[9] The fact that the Confession, by its omission, is not denying the doctrine of the Covenant of Works is seen in that it is both explicitly (19:6 [2x]; 20:1) as well as implicitly (6:1; 19:1) implied elsewhere:

19:6 Although true believers be not under the law as a covenant of works, to be thereby justified or condemned, yet it is of great use to them as well as to others, in that as a rule of life, informing them of the will of God and their duty, it directs and binds them to walk accordingly; discovering also the sinful pollutions of their natures, hearts, and lives, so as examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against, sin; together with a clearer sight of the need they have of Christ and the perfection of his obedience; it is likewise of use to the regenerate to restrain their corruptions, in that it forbids sin; and the threatenings of it serve to shew what even their sins deserve, and what afflictions in this life they may expect for them, although freed from the curse and unallayed rigour thereof. The promises of it likewise shew them God’s approbation of obedience, and what blessings they may expect upon the performance thereof, though not as due to them by the law as a covenant of works; so as man’s doing good and refraining from evil, because the law encourageth to the one and deterreth from the other, is no evidence of his being under the law and not under grace.

20:1 The covenant of works being broken by sin, and made unprofitable unto life, God was pleased to giveforththe promise of Christ, the seed of the woman, as the means of callingthe elect, and begetting in them faith and repentance; in this pro...

1689 Baptist Confession Chapter 14: Of Saving Faith - Commentary

Simon Wartanian | 24,567 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

...usen...to theo]” (Rom. 4:13; Gal. 3:6; Jas. 2:23; cf. Rom. 4:17). Paul says that “those who have believed in God [πεπιστευκότες θεῷ, pepisteukotes theo] [should] be careful to devote themselves to good works” (Titus 3:8). We believe “in him [πιστεύοντι, pisteuonti]” so as to be justified (Rom. 4:5, 24).

Pisteuo often is used to mean believing in Christ. It means to put faith and trust in Christ for our Salvation (e.g., Matt. 18:6; John 3:16, 36; 6:40; Rom. 10:4, 10; Acts 10:43; 16:31; Gal. 2:16; 3:22; 1 John 5:13). Mounce observes:

Those who believe in Jesus become children of God (Jn. 1:12), never thirst (Jn. 6:35), are filled with the Spirit (Jn. 7:38-39), and move from darkness into light (Jn. 12:46). Jesus said, “The work of God is this: to believe in the one he has sent” (6:29).^[11]

Before going deeper into the expressions used for believing in Christ, we also mention the last sense in which pisteuo is used and that is “to commit or entrust something to someone.”^[11] There is a very interesting play on words in John 2:23-24 where it is said that “many believed in his name [ἐπίστευσαν εἰς τὸ ὄνομα αὐτοῦ, episteusan eis to onama autou] when they saw the signs that he was doing”, but He “did not entrust [οὐκ ἐπίστευεν, ouk episteuen] himself to them”. In both cases, the same verb is used. Paul says that “the Jews were entrusted [ἐπιστεύθησαν, episteuthesan] with the oracles of God” (Rom. 3:2). The gospel was entrusted to Paul to be preached to the Gentiles (1 Cor. 9:17; Gal. 2:7; 1 Thess. 2:4; 1 Tim. 1:11; Titus 1:3). Those who are unfaithful cannot be entrusted with true riches (Luke 16:11).

Constructions of Pisteuo

In order to understand the different nuances which the New Testament gives to our action of believing, we will take a look at the constructions which are given for pisteuo in the New Testament.

The first construction is pisteuo with a dative (e.g. him). Robert Reymond writes that this construction concerns “the person or proposition to which one’s assent is given (see Matt. 21:25, 32; Mark 11:31; Luke 1:20; 20:5; John 2:22; 4:21, 50; 5:24, 38, 46, 47; 6:30; 8:31, 45, 46; 10:37, 38; 12:38; 14:11; Acts 8:12; 16:34; 18:8; 24:14; 27:25; Rom. 4:3; 10:16; 1 Cor. 11:18; Gal. 3:6; 2 Thess. 2:11, 12; 2 Tim. 1:12; Titus 3:8; James 2:23; 1 John 3:23; 4:1; 5:10).”^[12] To take a few examples from the texts mentioned above, Gabriel tells Zechariah that he will remain silent “because you did not believe my words [οὐκ ἐπίστευσας τοῖς λόγοις μου, ouk episteusas tois logois mou]” (Luke 1:20). The Jewish leaders did not believe John (“believe him [ἐπιστεύσατε αὐτῷ, episteusate auto]”, Matt. 21:25, 32; Mark 11:31; Luke 20:5). In John 2:22, John notes that the disciples “believed the Scripture and the word [ἐπίστευσαν τῇ γραφῇ καὶ τῷ λόγῳ, episteusan te graphé kai to logo] that Jesus had spoken.” Here, both the Scripture and the word of Jesus are the objects of faith and are believed to be true. Jesus is often the object in this construction (John 4:21; 5:38, 46-47; 6:30; 8:31, 45, 46; 10:37-38; 14:11). God generally or God the Father is also the object of pisteuo (John 5:24, 38; Acts 16:34; 18:8; 27:25). The Word of God or the words of Jesus are also the object (John 4:50; 5:46-47; 12:38; Acts 24:14; 26:27; Rom. 10:16). The works of Jesus are also the object of pisteuo (John 10:38; 14:11; 1 John 5:10 [“...Whoever does not believe God...”]). The gospel or those who preach it are also the objects of pisteuo (Mark 1:15; Acts 8:1...

1689 Baptist Confession Chapter 11: Of Justification - Commentary

Simon Wartanian | 27,026 views | 23,400 words | 2:03:21 hours | 04 March 2015 21:54

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

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Chapter 11: Of Justification

Now we come to the great biblical and Protestant doctrine of justification. Calvin said that “Justification is the main hinge on which Salvation turns.” There is no Salvation without a proper understanding of justification. This is not a secondary issue, it is a foremost essential of true and biblical Christianity. It is one of the things which separates confessional Protestantism from Roman Catholicism. There will be a lot of things which I will point the interested reader to previous chapters, rather than expound again here.

§1 Those whom God effectually calleth, he also freely justifieth

Those whom God effectually calleth, he also freely justifieth, 1 not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; 2 not for anything wrought in them, or done by them, but for Christ’s sake alone; 3 not by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing Christ’s active obedience unto the whole law, and passive obedience in his death for their whole and sole righteousness by faith, which faith they have not of themselves; it is the gift of God. 4
1. Rom. 8:30; 3:24^[1]
2. Rom. 4:5-8; Eph. 1:7
3. 1 Cor. 1:30-31; Rom. 5:17-19
4. 2 Cor. 5:19-21; Titus 3:5, 7; Rom. 3:22-28; Jer. 23:6; Phil. 3:9; Acts 13:38-39; Eph. 2:7-9; Phil. 1:29; 2 Pet 1:1

Those whom God has predestined He effectually calleth (chapter 10) and He also freely justifieth (Rom. 8:30). In this chapter, the Confession is setting forth the biblical doctrine of justification as well as countering the doctrine of justification as taught by the Roman Catholic Church. This justification is not by infusing righteousness into them, but by pardoning their sins and by accounting and accepting their persons as righteous...for Christ’s sake alone (Rom. 4:5-8; Eph. 1:7). God does not mix righteousness in us, but puts the righteousness of Christ into our account and counts it as our own. It is on this basis alone that we are righteous before God. Faith and obedience are not our righteousness, but our righteousness comes from Christ’s active obedience unto the whole law, and passive obedience in His death (1 Cor. 1:30; 2 Cor. 5:21; chapter 8:5). We stand in this righteousness by faith, but even this faith is not of themselves but is the gift of God (Eph. 2:8-9; see also chapter 14:1). Therefore, even the condition for our justification and life with God was provided by God. This is the glory and greatness of the New Covenant of Grace in which we stand and have our relationship with God. All the requirements of the covenant are provided by God through His Spirit based on Christ’s work and obedience.

Now that we’ve dealt with the first three things in Romans 8:29-30, namely God (1) foreknowing us and (2) electing us (chapter 3) and (3) effectually calling us (chapter 10), we come to the 4th point in the five-pointed chain—justification. What is justification? Dr. Wayne Grudem defines it in this way:

Justification is an instantaneous legal act of God in which he (1) thinks of our sins as forgiven and Christ’s righteousness as belonging to us, and (2) declares us to be righteous in his sight.^[2]

We could go on and on by giving Protestant theologians who defined justification in this way. Louis Berkhof says:

Justification is a judicial act of God, in which He declares, on the...

1689 Baptist Confession Chapter 10: Of Effectual Calling - Commentary

Simon Wartanian | 23,579 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

...whom God 1 hath predestinated unto life, 2 he is pleased in his appointed, and accepted time, 3 effectually to call, 4 by his Word 5 and Spirit, 6 out of that state of sin and death in which they are by nature, to grace and Salvation by Jesus Christ; 7 enlightening their minds spiritually and savingly to understand the things of God; 8 taking away their heart of stone, and giving unto them a heart of flesh; 9 renewing their wills, and by his almighty power determining them to that which is good, and effectually drawing them to Jesus Christ; 10 yet so as they come most freely, being made willing by his grace. 11

Rom. 8:28-29^[1]
Rom. 8:29-30; 9:22-24; 1 Cor. 1:26-28; 2 Thess. 2:13-14; 2 Tim. 1:9
John 3:8; Eph. 1:11
Matt. 22:14; 1 Cor. 1:23-24; Rom. 1:6; 8:28; Jude 1; John 5:25; Rom. 4:17
2 Thess. 2:14; 1 Peter 1:23-25; James 1:17-25; 1 John 5:1-5; Rom. 1:16-17; 10:14; Heb. 4:12
John 3:3, 5-6, 8; 2 Cor. 3:3, 6
Rom. 8:2; 1 Cor. 1:9; Eph. 2:1-6; 2 Tim. 1:9-10
Acts 26:18; 1 Cor. 2:10, 12; Eph. 1:17-18
Ezek. 36:26; Jer. 31:33
Deut. 30:6; Ezek. 36:27; John 6:44-45; Eph. 1:19; Phil. 2:13
Ps. 110:3; John 6:37; Rom. 6:16-18

Those whom God hath predestinated unto life, He, in His appointed and accepted time, effectually calls to Himself by His Word and Spirit (Rom. 8:28-29; 1 Cor. 1:23-24; 2 Thess. 2:13-14; John 3:5-6; 6:63; 2 Cor. 3:3, 6). That which was planned from eternity is applied and actualized in time. They are called out of that state of sin and death (Eph. 2:1-6) and transferred to the “state of grace” (chapter 9:4). He enlightens our minds spiritually and savingly to understand the things of God (1 Cor. 2:10; Eph. 1:17-18 ), for fallen man cannot accept and understand the things of God (1 Cor. 2:14). He takes from us that heart of stone, which is full of sin and gives a new heart of flesh (Ezek. 36:26), which desires to love and obey Him. He renews our wills and sets us free from slavery to sin. The ability and willingness to desire and do the good comes by His almighty power (e.g., Phil. 2:12-13; Heb. 13:20-21). It is by grace alone and it is the work of God in us. He draws us to Jesus Christ in such a way that we will effectually and certainly come to Him, yet so as they come most freely, being made willing by His grace (Ps. 110:3; John 6:37; Rom. 6:16-18 ). God changes our nature and gives us the desire to believe and come to Christ. This is the miracle of regeneration. No one comes to Christ against their will. But the Holy Spirit works so powerfully in us that those who did not desire Christ, come to desire Him and most willingly and freely cast themselves upon Him.

Called by the Word and Spirit

It is the Word of God–the precious gospel, which comes to us, which is the message of Salvation used by the Spirit to awaken us to newness of life. God has ordained to call His elect people through the means of preaching the gospel. Notice that the Confession says effectually call because there are two types of calling: 1) the general call and 2) the effectual call. By the general call of the gospel, we mean the simple preaching of the gospel to all who are able to hear and understand the proclamation. In this sense, all who are able to hear (or read) and understand the call of the gospel are invited but are not supplied with the Spirit to make them willing to accept the gospel. This is the case in Matthew. 22:14, which I believe is the only explicit instance on which this “general call” is based. Clearly, our ...

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

Simon Wartanian | 32,932 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

...l 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

Isa. 8:20; Luke 16:29; Eph. 2:20; 2 Tim. 3:15-17^[1]
Ps. 19:1-3; Rom. 1:19-21, 32; 2:12a, 14-15
Ps. 19:1-3 with vv. 7-11; Rom. 1:19-21; 2:12a, 14-15 with 1:16-17; and 3:21
Heb. 1:1-2a
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
Heb. 1:1-2a; Acts 1:21-22; 1 Cor. 9:1; 15:7-8; Eph. 2:20

Holy Scripture, which is defined to be the 66 books of the Old and New Testaments, is “sufficient, certain, and infallible”. This means that Scripture is enough; true and sure; and cannot err. What is the scope of this sufficiency, certainty, and infallibility? The Confession says that Scripture is the only infallible “rule of all saving knowledge, faith, and obedience”. Holy Scripture is given as a measuring line and a standard. It is a standard of standards. There are other standards and rules besides the Bible, but the Bible alone is the “sufficient, certain, and infallible rule”. The Bible is the norm and rule to test everything else by.

Paragraph 1 then moves to speak about the insufficiency of general revelation for Salvation. The “light of nature, and the works of creation and providence” demonstrate that there is a powerful God Who is the Creator of everything. Yet this knowledge is not sufficient to save. Although it is sufficient to leave men inexcusable. This is basically Paul’s argument in Romans 1:18-32. Men know the God Who exists because of the creation which they are able to observe and because God has revealed Himself to them. So clear is this revelation that when they stand before the thrice Holy God they will be found “without excuse” (Rom. 1:20). General revelation condemns. If we are to be saved we need something more than general revelation. Because general revelation is insufficient to save (“Therefore”), the Lord specially revealed Himself and His will to His church. This is what theologians call special revelation. This revelation of God is to His people, the church and it concerns Himself and His will. Scripture is the self-disclosure of God. 1 Samuel 3:21 is an interesting passage where it is said that “the LORD revealed himself to Samuel at Shiloh by the word of the LORD.” The revelation of the LORD happened by the word of the LORD. When God reveals His Word and speaks to us through the Bible, He is not merely revealing this about us and about Himself, but He reveals Himself to us. 1 Timothy 3:16 describes the Bible as the breath of God (see more on this below). The Word of God is personal to God and it reveals Him and ...

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

Simon Wartanian | 37,557 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

...history to accomplish God’s purpose. One of his purposes was to bring the Old Covenant people of God back to their land and build the Temple of God. He was used for a good purpose. But in contrast, there was someone else who was raised by God for God’s purposes, but that was a dishonorable purpose (Rom. 9:17; see the discussion about Pharaoh and Reprobation in paragraph 3).

Note the monergy in v. 11 (mono = one, ergon = work; one working) of God. I am not using this term in the same way as it relates to Salvation. God is the One Who has purposed history and He is the One Who will bring it to pass, according to His fore-purpose and fore-counsel. He will move history to its appointed end and work all things according to His purpose (Heb. 1:3; Eph. 1:11). Nothing is left to chance or fate. God controls and directs history and man’s actions, obviously, are part of what He controls, if He truly controls and ordains all things. God knows the future not because He looks to the “corridors of time,” but because He creates the shape of the future–He foreordains all that happens and knows the future infallibly because He knows what He has foreordained and purposed.

This should be enough about general sovereignty. I believe that I have provided a decent case for God’s absolute sovereignty over history. I have not gone deep and to other texts, but that is because I have already provided a case for God’s absolute sovereignty, though not exegetically. In the next section, we will look at God’s sovereignty over particular matters as evil and human responsibility, among other things.

Particular Sovereignty

Here, I’m going to provide verses for God’s sovereignty in and over specific cases. Let’s start with simple things. Simple, does not mean easy-to-swallow-things.

Life And Death

This should not be an issue for any Christian, but believe me, I’ve seen people who believe that God only “permits” death and does not cause it. What does the Scripture say?

1 Sam. 2:6 The LORD kills and brings to life; he brings down to Sheol and raises up.

It is Yahweh, the LORD, the God of the Bible, Who gives life and takes life. Both words are verbs. It is something that God does and not merely “permits.” As the Giver of life He has every right to take it at any point He so wishes, in any way He wishes. It is He Who gives us life and creates us in the womb (Ps. 139:13-16). He is the Ultimate and Foremost Cause in our conception. It is He Who closes wombs so that they do not conceive and opens wombs so that they bear children (e.g., Gen. 20:17-18; 30:2; Ruth 4:13). After all the calamity that God (Job 42:11) brought upon Job and the death of his children, what did Job say?

Job 1:21 And he said, “Naked I came from my mother’s womb, and naked shall I return. The LORD gave, and the LORD has taken away; blessed be the name of the LORD.”

Who took? Yahweh. The Lord doesn’t owe us anything, even if we do all that He says we should do, we will only do our duty (Luke 17:7-10). We owe our very existence to His mercy and there is not a single obligation upon God that He would give us life or keep us alive. Therefore, He gives life whenever He pleases and takes life how, and whenever He pleases. All that Job had, wealth, family, cattle and whatever else he may have had, the Lord had given all of that to him. None of it ultimately came from Job, rather it was Yahweh Who gave it and He is to be blessed for that. But likewise, it is Yahweh Who ultimately took it. Y...

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

Simon Wartanian | 15,237 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

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Chapter 18: Of the Assurance of Grace and Salvation

In many ways, this chapter depends on the previous chapter about the Perseverance of the Saints and we concluded in the previous chapter that the doctrine is indeed biblical. If eternal security is biblical for those who are regenerate and have true faith, may we conclude that God is willing that they have the assurance of Salvation and have confidence that they will be with God forever? The answer of this chapter is “yes.” The majority of texts for the doctrine of perseverance, at the same time, are texts about the assurance that we are called to have in Scripture, therefore, I will reference the exegesis of the relevant texts in the previous chapter.

§1 Although temporary believers, and other unregenerate men, may vainly deceive themselves

Although temporary believers, and other unregenerate men, may vainly deceive themselves with false hopes and carnal presumptions of being in the favour of God and state of Salvation, which hope of theirs shall perish; 1 yet such as truly believe in the Lord Jesus, and love him in sincerity, endeavouring to walk in all good conscience before him, may in this life be certainly assured that they are in the state of grace, and may rejoice in the hope of the glory of God, which hope shall never make them ashamed. 2
1. Job 8:13, 14; Jer. 17:9; Matt. 7:21-23; Luke 18:10-14; John 8:41; Eph. 5:6-7; Gal. 6:3, 7-9^[1]
2. Rom. 5:2, 5; 8:16; 1 John 2:3; 3:14, 18-19, 24; 5:13; 2 Peter 1:10

Chapter 14 on faith also talks about temporary believers (chapter 14:3), but this time the Confession speaks about them in connection with assurance. As their faith was false and carnal, so their assurance is likewise false. They vainly deceive themselves with false hopes and carnal presumptions (John 8:41; Gal. 6:3, 7-9). This is the greatest self-deception and most terrifying thing, namely, to think that you are in right-standing with God, but in truth, you are not. This is a perishable hope.

But there is true hope and a true assurance. This is for them that truly believe in the Lord Jesus, and love Him in sincerity. They are described as those endeavouring to walk in all good conscience before Him (Rom. 7:24-25). They desire and try to walk uprightly before God. They are not they that deceive themselves with false hopes, but seek to obey and please God from the heart. These may in this life be certainly assured that they are in the state of grace (1 John 5:13). How beautiful is the phrase certainly assured! We may have certainty and assurance of our being in the state of grace and at peace with God. Those who truly believe in the Lord Jesus, and love Him in sincerity...may rejoice in the hope of the glory of God (Rom. 5:2). This is nothing like the false hopes which the unregenerate entertain, but it is a hope which shall never make them ashamed (Rom. 5:5).

Temporary Believers

The Confession starts first with a word of warning, namely, a warning about false believers. These false believers are said to be “temporary believers” and are “unregenerate men.” They do have assurance, but a vain and false assurance. The temporary believers are the seeds that fell on the rock in the Parable of the Sower (Luke 8:13). They fell away from their profession because they had no true faith in them which is by nature lasting (1 John 2:19). Their faith was merely feel-good and not borne out sincere love for God and hatred for sin (repentance). No...