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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

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Chapter 2: Of God and of the Holy Trinity

Who is God? What is God like? What does it mean that God is immutable? Does God never change His mind? What is God’s love? What is God’s justice? Does God know all things? What is the Trinity? Is it biblical? Do we believe in three gods? What do the words “essence” and “person” mean?

§1 The Attributes of God

The Lord our God is but one only living and true God; 1 whose subsistence is in and of himself, infinite in being and perfection; 2 whose essence cannot be comprehended by any but himself; 3 a most pure spirit, invisible, without body, parts, or passions, who only hath immortality, dwelling in the light which no man can approach unto; 4 who is immutable, immense, eternal, incomprehensible, almighty, every way infinite, most holy, most wise, most free, most absolute; 5 working all things according to the counsel of his own immutable and most righteous will for his own glory; 6 most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin; 7 the rewarder of them that diligently seek him, 8 and withal most just and terrible in his judgments, hating all sin, and who will by no means clear the guilty. 9
1. Deut. 6:4; Jer. 10:10; 1 Cor. 8:4,6; 1 Thess. 1:9^[1]
2. Job 11:7-9; 26:14; Isa. 48:12; Acts 17:24-25
3. Ex. 3:14; Job 11:7-8; 26:14; Ps. 145:3; Rom. 11:33-34; 1 Cor. 2:11
4. John 4:24; 1 Tim. 1:17; Deut. 4:15-16; Luke 24:39; Acts 14:11, 15; James 5:17
5. Mal. 3:6; James 1:17; 1 Kings 8:27; Jer. 23:23-24; Ps. 90:2; 1 Tim. 1:17; Gen. 17:1; Rev. 4:8; Isa. 6:3; Rom. 16:27; Ps. 115:3; Ex. 3:14
6. Eph. 1:11; Isa. 46:10; Prov. 16:4; Rom. 11:36
7. 1 John 4:8, 16; Ex. 34:6-7
8. Heb. 11:6; Gen. 15:1; Matt. 5:12; 10:41-42; Luke 6:35
9. Neh 9:32-33; Ps. 5:5-6; 11:5; Nahum 1:2-3; Ex. 34:7

There is but one only living and true God (Deut. 6:4; Ps. 96:5; Jer. 10:10; 1 Cor 8:4, 6). His subsistence is in and of himself, that is, the three Persons of the Trinity, which will be spoken of in paragraph 3. This great God is infinite in being and perfection. He is infinite and perfect in all of His ways and attributes. Furthermore, no one can truly and fully comprehend this great God but Himself (Rom. 11:33-34). He is a most pure spirit, invisible, without body, parts, or passions (1 Tim. 1:17), meaning that He is free of the limitation of physical existence and emotions like humans (passions).

He possesses immortality by a necessity of His nature (1 Tim. 1:17; 6:16). Our immortality is delegated and derived from God, but His immorality is by necessity and thanks to His nature as God. God cannot but be immortal. He is not only immortal, but He is also immutable, i.e., unchanging (Mal 3:6; Jas. 1:17; Num. 23:19). He is immense, which means that He is without limits and immeasurable (1 Kgs. 8:27). He is eternal, meaning that He neither has a beginning or will He have an end (Ps. 90:2). He is almighty, which means that He can do and accomplish anything He pleases (Gen. 17:1; 18:14; Jer. 32:27). He is infinite, great, without limits and perfect in all His ways and attributes. He is most holy, meaning perfect, unique and separate from the rest (Isa. 6:3). He is most wise, in fact, He is the fountain of all knowledge and wisdom (e.g., Col. 2:3). He is most free, meaning that He is not limited or hindered by anything to accomplish His desires (Ps. 115:3; 135:6; Dan. 4:34-35). He is most absolute, meaning that He is the ground of all rea...

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

...mption"chapter 7:2). Even before sin and before the world was, the Lord Jesus was to be the Savior of His people. The Confession goes on to name the threefold offices of Christ as prophet, priest, and king. He is also the head and savior of the church (Col. 1:18; Acts 5:31). The heir of all things (Heb. 1:2), Who will inherit everything and believers are co-heirs with Him (Rom. 8:16-17). He is 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 media...

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

...p;is not spatial distance, but the Creator-creature distinction. God is different in His being than man. Even before the Fall, this distance was so great. Paragraph 1 does not only speak of covenants in general but specifically of the first covenant—the Covenant of Works with Adam. All reasonable creatures owe obedience to Him because He is their creator (Luke 10:17; Rom. 1:23-25). They must honor and worship Him because He created them and caused them to be (see chapter 2:2). They owe Him obedience and worship, but even in their innocence, they could never have attained the reward of life. This is in reference to the Adamic Covenant of Works which promised life upon perfect obedience. Even in the original Covenant of Works, God promised this reward of life by some voluntary condescension. This voluntary condescension to communicate with man and promise Him rewards God has expressed by way of covenant. In other words, a covenant made by God is His way of communicating with us, giving us rewards for obedience and punishments for disobedience. We, by nature, owe Him obedience, therefore, 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:

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

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 22 Christian Sabbath Sabbath The Lord's Day Fourth Commandment Day Of Worship Day Of Rest Sunday Religious Worship Church

...care about what God has said concerning how He is to be worshiped, but rather look to the world for suggestions. They seek to learn from the world concerning what they desire to see in Church, rather than in the infallible and sufficient Word of God. They seek to draw people using means that God has not authorized and adding to His worship things which He has not commanded. May we pray that God would grant His people the grace and willingness to diligently search the Scriptures to learn about the way in which God desires to be worshiped.

Not Under Any Visible Representation

To worship God by visibly representing Him in statutes or pictures (any of the Person of the Blessed Trinity) is to break the Second Commandment. To worship God “in spirit and truth” includes the idea of worshipping God invisibly, without any representations whatsoever. This does not mean that we may not have pictures of Bible verses or crosses, but it means, that no Person of the Holy Trinity may be visibly represented at all. For more on this see our discussion in chapter 19 about the Second Commandment.

§2 Religious Worship Is To Be Given To God The Father, Son, And Holy Spirit

Religious worship is to be given to God the Father, Son, and Holy Spirit, and to him alone; 1 not to angels, saints, or any other creatures; 2 and since the fall, not without a mediator, nor in the mediation of any other but Christ alone. 3
1. Matt. 4:9-10; John 5:23; 2 Cor. 13:14
2. Rom. 1:25; Col. 2:10; Rev. 19:10
3. John 14:6; Eph. 2:18; Col. 3:17; 1 Tim. 2:5

All three persons of the Trinity, God the Father, Son, and Holy Spirit should receive religious worship and to God alone. No angels, saints, or any other creature (Rom. 1:25; Rev. 19:10) should receive religious worship. It is for God alone. Furthermore, this religious worship is mediated by Christ alone (Eph. 2:18; 1 Tim. 2:5). We cannot go to God without Christ. Christ is our only access to God in all things.

Through Christ Alone

That worship is to be offered to the Triune God is seen from the fact that God ought to be worshiped and that all three Persons of the Holy Trinity are co-equal and co-eternal (see chapter 2). Therefore, worship is to be offered to the Father, the Son and the Holy Spirit. All three Persons should be prayed to and worshiped. While that is true, it is usually true, as with prayer, that we worship the Father through the Son by the power of and in the Holy Spirit (not referring to John 4:24). Since the Fall of man in the Garden man needed a mediator, someone who would stand between him and God. The only mediator between man and God, is the man Christ Jesus (1 Tim. 2:5). The Lord Jesus Christ is the only way to the Father (John 14:6). He is the only One in Whom salvation is found (Acts 4:12). It is only through His mediation that we can approach God. Every religion which denies the perfect and sole mediation of the Son, is a false religion. See chapter 8 “of Christ the Mediator.” Many false religions have tried to put either persons alongside Christ, or persons in place of Christ as mediators. Now, to such a religion we turn our attention against which the Reformers wrote.

Pray Not To The Dead

The Roman Catholic religion teaches that not only prayers to God are to be made, but prayers to the departed saints may also be made. Now, simply applying the Regulative Principle of Worship or even looking through the Bible for any example or command to pray for or to departed brothers and sisters...

John Owen's Case For Particular Atonement

Simon Wartanian | 12,642 views | 15,628 words | 1:22:53 hours | 21 March 2017 23:01

John Owen Definite Redemption Limited Atonement Particular Atonement Calvinism Five Point Calvinism Arminianism

...ession-Chapter-8:-Of-Christ-The-Mediator-Commentary/1027#Introduction"above. The trilemma is really forceful, but it is merely one argument out many more from Dr. Owen’s arsenal. The trilemma is not his only argument for Particular Redemption. But it may be an accurate summary of his case. He argues each of his points biblically. For a good summary of his arguments see here.

Dr. Owen’s book is divided into four books and various chapters dealing with the issues related to the atonement.

Book 1 (8 chapters) deals with the purpose of the Trinity in the design of the atonement.
Book 2 (5 chapters) deals with the effects and application of the work of Christ.
Book 3 (11 chapters) presents 16 arguments against Universal Atonement and for Definite Atonement.
Book 4 (7 chapters) answers various interpretations and objections to Particular Atonement.

Note: All biblical references in the quotes are modernized (e.g. John i. 1 to John 1:1 for the ease of reading and the recognition by the Scripture Tag).

The General Purpose of Christ’s Death

First, he enquires about the “general of the end [i.e., purpose] of the death of Christ” (book I, chap. 1). What does the big picture of Scripture say about the death of Christ? What is indisputable there about it? He divides this question into two sections:

“that which his Father and himself intended in it” (book I, chap. 1):
1. Luke 19:10 For the Son of Man came to seek and to save the lost.”
2. 1Tim. 1:15 The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost.
3. Matt. 20:28 even as the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”
4. Gal. 1:4 who gave himself for our sins to deliver us from the present evil age, according to the will of our God and Father,
5. Eph. 5:25-27 Husbands, love your wives, as Christ loved the church and gave himself up for her, 26 that he might sanctify her, having cleansed her by the washing of water with the word, 27 so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish.
6. Titus 2:14 who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works.

After citing and alluding to the above-cited passages, Owen says:

Thus clear, then, and apparent, is the intention and design of Christ and his Father in this great work, even what it was, and towards whom, — namely, to save us, to deliver us from the evil world, to purge and wash us, to make us holy, zealous, fruitful in good works, to render us acceptable, and to bring us unto God; for through him “we have access into the grace wherein we stand” Rom. 5:2.^[1]

“that which was effectually fulfilled and accomplished by it” (book I, chap. 1):
1. Reconciliation:
  1. Rom. 5:10 For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life.
  2. 2Cor. 5:18-19; Eph. 2:14-16.
2. Justification:
  1. Rom. 3:23-25 for all have sinned and fall short of the glory of God, 24 and are justified by his grace as a gift, through the redemption that is in Christ Jesus, 25 whom God put forward as a propitiation by his blood, to be received by faith. This was to show God's righteousness,...

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

...eignty. The natural man cannot bring himself to accept such a doctrine, yet the child of God who believes this precious doctrine loves it magnifies the Lord through it and finds his rest in it. The Confession is clearly and unashamedly Calvinistic in its view of the absolute, free, irresistible, micro-managing sovereignty of God. Every molecule moves the way it does because God from all eternity has willed that it be so. From eternity past to eternity future nothing will occur to the mind of God which He didn’t already know and ordain. He possesses all knowledge, actual and possible (chapter 2:2). The Confession doesn’t go into the Hyper-Calvinistic error of disregarding man’s will and responsibility, but rather affirms that the liberty of second cause agents (men) are established because of God’s decree. The liberty here discussed is obviously not the mythical libertarian free will. There is no such thing as libertarian free will. Libertarian free will says that one can go against all inclination and nature, which is impossible and ridiculous. Jonathan Edwards, in his The Freedom of the Will, shows the absurdity and impossibility of such a will. Rather, moral agency or free will, biblically defined, would be the freedom to do whatever one desires. The Bible speaks about a limitation upon the desires and inclinations of the natural man; this limitation is our sinful natures from which sinful actions are born. See !--cke_bookmark_600S--!--cke_bookmark_600E--chapter 9 for our discussion of man’s free will, moral inability, moral necessity, and libertarian free will.

God orders every event in such a way that He is sovereign over every step, yet at the same time, the second cause agent is not being coerced to do anything against their desire, but out their own desires and freedom carries whatever God has from all eternity decreed. We may not understand how this is done, but I believe that such is the testimony of Scripture. It is not for me to understand how the two work together, rather, it is for me to believe that it is such if I see both in Holy Writ. On a personal level, there is no truth that I cherish more than knowing the Triune God and knowing Him as the only Sovereign. It is not merely “in the head” doctrine, but it is a doctrine that I praise God for, cherish and find comfort in daily.

Some years ago, I came across the Doctrines of Grace through the Facebook page called Reformed Memes Daily and I remember seeing something from Romans 9:18. I was amazed that the Bible had such things to say and wanted to study this issue. Apparently, I had not read that passage before. It was not easy, but I promised God that I would believe anything that His Word teaches, no matter how painful. Through my study, I tried to collect as many verses as possible in regard to God’s sovereignty as are relevant and that I could find from daily Bible reading and other books. More about my journey can be read here. The document where I put these verses was the reason that this website was made; it is found here.

What I will seek to provide below is a case for God’s absolute control of everything, thus justifying paragraph 1 of this chapter. Here we will touch on issues that are relevant to chapter 5 (Of God’s Providence), but we will direct the interested reader from chapter 5 back to paragraph 1 of chapter 3. Under the section General Sovereignty, I will deal with texts which speak of God’s sovereignty over history and His counsel. Under Particul...

1689 Baptist Confession Chapter 11: Of Justification - Commentary

Simon Wartanian | 24,941 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

...kewise decreed that Christ in the fullness of time die for their sins, and rise again for their justification (Gal. 4:4; Rom. 4:25). What is important to notice is that it says that God did from all eternity decree and not actually justify the elect from all eternity. They are justified personally only when the Holy Spirit doth in time due actually apply Christ unto them (Titus 3:4-7). We are justified by faith and not election. Election ensures that we will be justified, but it is not the instrument of justification.

The Work of the Trinity

One of the best ways for me to understand the Trinity and see the Trinity in action is in the redemption of man. The Father plans the redemption, the Son accomplishes the redemption and the Holy Spirit applies the redemption. The work of all three Persons of the Blessed Trinity may be seen in Ephesians 1. Verses 3-6 speak of the work of the Father, vv. 7-12 of the work of the Son, and vv. 13-14 speak of the work of the Spirit.

It is God the Father Who chose us before the foundation of the world (Eph. 1:3-6). It is He Who planned our salvation from all eternity (2 Tim. 1:9). It is He Who foreknew us, predestined us, called us, justified us and will glorify us (Rom. 8:29-30). It is the Father, says the Lord Jesus, Who draws us to Him so that we are saved (John 6:44). It is the Father Who sent the Son on a mission (John 3:16; 17:3-5). It is He Who adopts us to become His children (Eph. 1:5; 1 John 3:1; Rom. 8:14-17). It is the Father Who planned the redemption of the elect. It is the Father Who ordained the cross of Christ from all eternity (Acts 2:23; 4:27-28; Isa. 53:10) which is the means and ground by which we are saved from His wrath.

It is God the Son Who perfectly obeys the Father in accomplishing all that the Father had sent Him for (John 17:3-5). It is He Who laid down His life for all His sheep (John 10:14-15). It is He Who gives life to all whom the Father has given Him (John 17:2). It is He Who prays for His own (John 17:9). It is He who intercedes for the elect (Rom. 8:34). It is He Who mediates between the Father and sinful man (1 Tim. 2:5). It is in and through Him that our redemption is found (Eph. 1:7). It is by His blood that we are cleansed and bought (1 Cor. 6:19-20; 1 Pet. 1:18-19). It is to Him that the Father draws us (John 6:44). It is He Who raises all those given to Him by the Father on the last day (John 6:37-40). It is He Who keeps us in faith and in His hands (John 6:39; 10:27-28).

It is God the Spirit Who applies to us the work accomplished by the Son. It is He Who convicts us of our sin (John 16:8). It is He Who regenerates us (Ezek. 36:25-27; John 3:5-8; Titus 3:5) and thus gives us the new life in Christ. It is He Who applies the words of Christ to us. Without Him, they’re empty words but He makes them living and regenerates us (John 6:63). It is His person that we receive the moment we believe (Acts 2:38). The Spirit dwells in us (Rom. 8:9; John 3:16; 14:17; 2 Tim. 1:14). We are sealed by the Spirit the moment we believe (Eph. 1:13-14). It is He Who guides us into all truth (John 16:13). We are led by the Spirit (Rom 8:14; Gal 5:18). The Spirit sanctifies us (1 Thess. 2:13; 1 Pet. 1:2). The Spirit makes us more like Christ and transforms us (2 Cor. 3:18). The Spirit prays with us and for us (Rom 8:26-27). The Spirit bears witness to us that we are redeemed and are children of the living God (Rom 8:16). The Spirit works fruits in us (Gal. 5:22-23). The Spi...

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

...he idea of the Day of the LORD belongs originally to the Old Testament and it speaks of a day in which God will act in favor of Israel and against her enemies. Many take almost all references to the Day of the LORD as belonging to the future, although it could reasonably be held that a lot of these “Days” belonged to judgments, which are now in the past on nations that are now gone. But the New Testament continues to use the idea of the “Day”, but now we have identified whose day this is—it is the day of Jesus Christ. In the Old Testament, it was known as the Day of Yahweh, but the New Testament specifically identifies Whose Day it is (i.e., which Person of the Trinity). There are different expressions used, but all having the same meaning. The day is spoken of as:

“the Day” (1 Cor. 3:13; Heb. 10:25),
“the great day” (Jude 1:6; Rev. 6:17; 16:14),
“the day of wrath” (Rom. 2:5),
“the day of the Lord” (Acts 2:20; 1 Cor. 5:5; 1 Thess. 5:2; 2 Thess. 2:2; 2 Pet. 3:10),
“the day of our Lord Jesus” (2 Cor. 1:14),
“the day of our Lord Jesus Christ” (1 Cor. 1:8),
“the day of Jesus Christ” (Phil. 1:6),
“the day of Christ” (Phil. 1:10; 2:16),
“the day of God” (2 Pet. 3:12).

All these expressions refer to the same thing, they are not referring to different “days”, whether the length days should be taken literally or not is beside the point. It doesn’t matter how long the “Day” is, what matters is what Scripture says about this day. We will take a look at a few passages and their input for our understanding of the meaning of the Day of Jesus Christ.

The “day of the Lord” is spoken of as coming like a thief in 2 Peter 3:10. This means that it is a day that is not to expected or to known. The Lord Jesus Himself says that “concerning that day and hour no one knows” (Matt. 24:36; cf. Matt. 25:13; 13:34-35; Rev. 16:15), but this does not mean that we’re in complete ignorance. 1 Thessalonians 5:2 expresses the same idea as Peter, but vv. 4-5 explain that since Christians are children of the day, the Day of the Lord will not surprise them like a thief, as it will for unbelievers. As we move further in the passage, we see that destruction will come upon unbelievers on the Day of the Lord (v. 3), and therefore, believers ought to be sober and awake, keeping watch until their Lord comes, because that which is a day of wrath for unbelievers will be a day of salvation for them (1 Thess. 5:9).

Whatever the interpretation of 1 Corinthians 5:5 may be, the day of the Lord is also described as a day of salvation for some (cf. 1 Thess. 5:2, 9). It is a day, according to 2 Corinthians 1:14, on which Christians will boast over each other (cf. Phil. 2:16). This sounds like a day of judgment and reward, a day of joy, not only gloom for unbelievers. It is a day, according to Philippians 1:10, in which Christians must be pure and blameless, likewise indicating a day of judgment and reward.

Philippians 1:6 indicates that the work of God in the believers is brought to completion “at the day of Jesus Christ.” That is the day on which all the work of redemption is completed, fully applied and brought to perfection in the believers. On this day, we have perfectly applied to us the complete work of Christ for His people on Calvary.

In 2 Peter 3:10, the day of the Lord is described as coming “like a thief” in which even the cosmos (“the heavens”) “will pass away with a roar” and fire. Not only the present fallen Cosmos will be effected, but “the earth and ...

Review of Wayne Grudem's Systematic Theology

Simon Wartanian | 19,305 views | 1,938 words | 0:010:06 hours | 19 July 2015 19:18

Wayne Grudem Systematic Theology Book Review Calvinism Baptist Continuationist Premillennialism

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It is incapable of being wrong, because it comes from the God who is the Truth (Jn 14:6) and who cannot lie (Heb 6:18). The Word of God reflects the character and its integrity is based upon the character of God.

The Bible, which is the collection of 39 Old Testament books and 27 New Testament books is the very and certain Word of God.

See my commentary on the first chapter (Of The Holy Scriptures) of the 1689 Baptist London Confession.

Trinity

Dr Grudem excellently shows the basis of the doctrine of the Trinity from the Scripture and not from creeds as is often alleged by unbelievers. I have often gone back to chapter 14 (God in Three Persons: The Trinity) to get more insight into this great doctrine and the biblical support.

Dr Grudem goes on to prove the doctrine of the Trinity by using three statements that summarize the doctrine:

God is three persons.
Each person is fully God.
There is one God.

From there on he goes into the Scriptures to prove just that!

See my case for the doctrine of the Trinity in my commentary on the 1689 Baptist London Confession.

God’s Providence

This is the first chapter that I read from Grudem. Chapter 16: God’s Providence. And man...I was in for something. It was excellent and it was fully biblical. I loved it.

He defines God’s Providence as follows:

God is continually involved with all created things in such a way that he (1) keeps them existing and maintaining the properties with which he created them; (2) cooperates with created things in every action, directing their distinctive properties to cause them to act as they do; and (3) directs them to fulfill his purposes.^[2]

God is absolutely sovereign over His creation. Nothing can happen without His will. Moreover He has ordained whatsoever comes to pass.

Although God is absolutely sovereign, even over chance events (Prov 16:33), man is still held responsible (Isaiah 11, Gen 50:20; Acts 4:27-28).

This is above our understanding, but it is what the Scriptures teach and thus we are to obey it.

This is not fatalism, this is the carrying out of a divine plan of a God who is just, holy, wise and merciful.

We are not “robots,” as many non-Calvinists would accuse Calvinists of making man, we make responsible choices, but these choices are absolutely under the control of God.

See my commentary on chapter 3 (Of God’s Decree) and chapter 5 (Of Divine Providence) on the 1689.

The Person of Christ

The treatment of of the Person of Christ is excellent. His two-fold natures in one Person, His effective and definite atonement, resurrection and ascension. All these he handles in part 4 with great care and persuasive biblical argumentation.

Before reading his treatment on the Person of Christ, I thought that Christ now was only divine and not man. God graciously used Dr. Grudem to persuaded me otherwise.

In the incarnation the Word took on flesh (Jn 1:1, 14). He did not lay aside His divinity, but added humanity to His divine Person (Phil 2:5-11). He was resurrected with a human body and went into heaven with that glorified body, nothing actually convinces us that the Lord Jesus ceased to be human at the moment of His ascension. In fact the Bible tells us that it is the man Christ Jesus who is our Mediator:

1Tim 2:5 For there is one God, and there is one mediator between God and men, the man Christ Jesus,

The Application of...

1689 Second Baptist Confession of Faith Highlighted

Simon Wartanian | 26,948 views | 17,012 words | 1:29:18 hours | 16 November 2014 22:30

1689 Second Baptist Confession Of Faith Creed Calvinist Reformed Baptist

...Put forth by the ELDERS and BRETHREN Of many CONGREGATIONS OF Christians

(baptized upon Profession of their faith) in London and the Country.

With the Heart man believeth unto righteousness, and with the Mouth Confession is made unto Salvation, Rom. 10:10.
Search the Scriptures, John 5:39.

Of the Holy Scriptures
Of God and the Holy Trinity
Of God’s Decree
Of Creation
Of Divine Providence
Of the Fall of Man, of Sin, and of the punishment thereof
Of God’s Covenant
Of Christ the Mediator
Of Free Will
Of Effectual Calling
Of Justification
Of Adoption
Of Sanctification
Of Saving Faith
Of Repentance unto Life and Salvation
Of Good Works
Of the Perseveraance of the Saints
Of the Assurance of Grace and Salvation
Of the Law of God
Of the Gospel and the Extent of Grace thereof
Of Christian Liberty and Liberty of Conscience
Of Religious Worship and the Sabbath Day
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
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 Chroni...