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

Simon Wartanian | 43,078 views | 75,562 words | 6:40:27 hours | 04 March 2015 21:39

... in His eternal purpose, 2 to choose and ordain the Lord Jesus, his only begotten Son, according to the covenant made between them both, 3 to be the mediator between God and man; the prophet, priest, and king; head and saviour of the church, the heir of all things, and judge of the World; 4 unto whom he did from all eternity give a people to be his seed and to be by him in time redeemed, called, justified, sanctified, and glorified. 5

Isa. 42:1; John 3:16^[1]
1 Pet. 1:19-20
Ps. 110:4; Heb. 7:21-22; Isa. 42:1; 1 Pet. 2:4-6
1 Tim. 2:5; Acts 3:22; Heb. 5:5-6; Ps. 2:6; Luke 1:33; Eph. 1:22-23; 5:23; Heb. 1:2; Acts 17:31
Rom. 8:30; John 17:6; Isa. 53:10; Ps. 22:30; 1 Tim. 2:6; Isa. 55:4-5; 1 Cor. 1:30

The only begotten Son was from all eternity chosen and ordained (Isa. 42:1; 1 Pet. 1:19-20) to be the mediator between God and man (1 Tim. 2:5). This means that having Christ to be the Savior of sinners and the Incarnation were not afterthoughts in God. God did not plan them after the Fall of man, but set them in motion after the Fall. This choosing and ordaining of Christ as mediator was according to the covenant made between them both, i.e., the Covenant of Redemption (see 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 Beho...

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

Simon Wartanian | 30,888 views | 63,926 words | 5:35:37 hours | 06 March 2015 23:27

...rrection of the Dead

This chapter concerns itself with eschatology, which is the doctrine of the last things. It discusses questions concerning what happens after we die, the second coming of the Lord Jesus, and the resurrection of the just and unjust.

I hold to the Amillennial view of eschatology, therefore what is written here will reflect that eschatology. Basically, Amillennialism teaches that the thousand years of Revelation 20 are symbolic for the whole time between Christ’s Ascension and Second Coming. When He comes that will be the end of everything. The rapture, general resurrection and final judgment will take place, then God will usher in the World to Come. There are neither multiple resurrections nor multiple judgments. There are no 7 years of Great Tribulation. There are no two peoples of God, Israel and the Church. Rather, the Church is the Israel of God. The promises of restoration and blessing pertain not to the Fallen World, but to the World to Come. We do not believe that the Bible teaches a golden age on this Fallen Earth.

In paragraphs 2-3 there is a case for Amillennial eschatology and a critique of Premillennialism throughout the sections.

§1 The Intermediate State

The bodies of men after death return to dust, and see corruption; 1 but their souls, which neither die nor sleep, having an immortal subsistence, immediately return to God who gave them. 2 The souls of the righteous being then made perfect in holiness, are received into paradise, where they are with Christ, and behold the face of God in light and glory, waiting for the full redemption of their bodies; 3 and the souls of the wicked are cast into hell; where they remain in torment and utter darkness, reserved to the judgment of the great day; 4 besides these two places, for souls separated from their bodies, the Scripture acknowledgeth none.
1. Gen. 2:17; 3:19; Acts 13:36; Rom. 5:12-21; 1 Cor. 15:22^[1]
2. Gen. 2:7; James 2:26; Matt. 10:28; Eccles. 12:7
3. Ps. 23:6; 1 Kings 8:27-49; Isa. 63:15; 66:1; Luke 23:43; Acts 1:9-11; 3:21; 2 Cor. 5:6-8; 12:2-4; Eph. 4:10; Phil. 1:21-23; Heb. 1:3,4:14-15; 6:20; 8:1; 9:24; 12:23; Rev. 6:9-11; 14:13; 20:4-6
4. Luke 16:22-26; Acts 1:25; 1 Peter 3:19; 2 Peter 2:9

The bodies of men after death return to dust (Gen. 3:19), the original substance, but their souls...having an immortal subsistence (i.e., a state of existence)...neither die nor sleep and immediately return to God (Eccles. 12:7). Our bodily death is not the cessation of our life. When our bodies die, our souls immediately return to God Who gave them. There is no period between our physical death and our returning to God. After our last breath, we immediately return to God. There is no period of waiting or soul sleep. But this returning to God of our souls does not mean we remain with God. Only the souls of the righteous now having been made perfect...are received into paradise, where they are with Christ (Heb. 12:23; Phil. 1:21-23). What a blessing and a privilege to be with Christ for all eternity. The One Whom we love and adore and to behold His face is the greatest blessing which we can imagine. We will likewise behold the face of God in light and glory, no longer afraid or trembling at His sight or in fear of our lives because of His glory. The souls of the righteous await in heaven the redemption of their bodies (Rom. 8:23) at the Second Coming of the Lord Jesus Christ.

The souls of the wicked on the other hand are cast into hell where they...

John Owen's Case For Particular Atonement

Simon Wartanian | 12,694 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

....i.html"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, because in his divine forbearance he had passed over former sins.
  2. Heb. 9:12; Gal. 3:13; 1Pet. 2:24.
3. Sanctification:
  1. Heb. 13:12 So Jesus also suffered outside the gate in order to sanctify the people through his own blood.
  2. Heb. 1:3; 9:14; 1John 1:7; Eph. 1:3; 5:25-27; Phil. 1:29.
4. Adoption:
  1. Gal. 4:4-5 But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, 5 to redeem those who were under the law, so that we might receive adoption as sons.
  2. Eph. 1:14; Heb. 9:15.

The obvious question now is: “Is God able to accomplish that which He intends?” We see that by the blood-shedding of Christ, the Father intends for the Son to be an actual ransom (Matt. 20:28) and to actually save, and not try to save sinners (Luke 19:10; 1Tim. 1:15). He is said to deliver us from “the present evil age” and not to try to deliver us by the self-giving of Himself for our wickedness (Gal. 1:4). Well…did He or did He not? Not only do we see the intention of the atonement in Scripture, but also its effects and application, which correspond to the intention of ...

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

Simon Wartanian | 38,856 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

...st 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 acceptable, and what is not commanded is forbidden. We must be careful with such a language. What is meant is not we must have imperatives for everything in corporate worship. But rather, the Regulative Principle of Worship teaches that for every element of worship in the corporate worship of God’s people, there must be a Scriptural warrant. We cannot simply add things to the worship of God which have no warrant in the Word of God.

The Confession says that there is an “acceptable way of worshiping the true God” which presupposes that there is an unacceptable way. We are not to worship God as we feel and as we think He would like us to worship Him. Rather this “acceptable way” is determined and “instituted by himself”. It is God who commands, directs and shows His people in His Word how He desires to be worshiped. How He desires to be worshiped is “limited by his own revealed will”, meaning, the Holy Scriptures. Only things which God (directly) has commanded and/or have a Scriptural warrant may take place in the corporate worship of God’s people. Simply said, the Regulative Principle of Worship is the application of Sola Scriptura to the corporate worship of the Church. This Regulative Principle is contrasted with the Normative Principle. In the time of the Reformation, those who held to the Regulative Principle were the Reformed and the Puritans, while those who held to the Normative Principle were the Lutherans and Anglicans, among others. But, what is the Normative Principle? The twentieth article titled “Of the Authority of the Church” from the Thirty-nine Articles of Religion, reads:

The Church hath power to decree Rites or Ceremonies, and authority in Controversies of Faith: And yet it is not lawful for the Church to ordain ...

1689 Baptist Confession Chapter 26: Of the Church - Commentary

Simon Wartanian | 32,677 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

...athers are agreeing with the last part of the Apostles’ Creed:

I believe in the Holy Spirit, 9. the holy catholic Church, the communion of saints, 10. the forgiveness of sins, 11. the resurrection of the body, 12. and the life everlasting. Amen.

Neither the Nicene Creed nor the Confession refers to the Roman Catholic Church in the word “catholic”, but to the universal Christian Church of Jesus Christ. This church is the universal invisible church. This designation refers to true believers, who were chosen before the foundation of the World, are members of the New Covenant and not merely members of a local church. They are true believers and part of the New Covenant in Christ’s blood. This is what the New Covenant consists of and this is what makes up the invisible church, which only God infallibly knows its members. There will be professing believers in our churches, even members or on the staff, who are not true believers and thus not part of the invisible church, but they are part of the visible church. The invisible church becomes visible. The universal church becomes local. John Dagg defines these distinctions as follows:

By the church invisible, they [theologians] mean all true Christians; and by the church visible, all those who profess the true religion. The invisible consists wholly of those who are sons of light; and the visible includes sons of light and sons of darkness in one community.^[3]

The Presbyterian Louis Berkhof defines the distinction in the following way:

the invisible Church is the Church as God sees it, a Church which contains only believers, while the visible Church is the Church as man sees it, consisting of those who profess Jesus Christ with their children and therefore adjudged to be the community of the saints.^[4]

We see in this definition the distinction between paedobaptist covenant theology and 1689 Federalism carried out to the church. As the Covenant of Grace, in paedobaptist conception, includes believers and their children, so also the church. In chapter 7, we’ve questioned this constitution and argued that the Covenant of Grace was made with the elect in Christ. We will rehearse a few points below, no doubt, but for a longer discussion on the basis of these points, see chapter 7.

The New Covenant consists only of believers. This is one of the major points which 1689 Federalism stresses. The New Covenant, which is wholly salvific, is only for the elect. In other words, all the members of this covenant, unlike all previous covenants, are redeemed and elect of God from eternity. All the members of the New Covenant are truly regenerate and Spirit-dwelt believers. This is seen, for example, from Hebrews 8:6-13 where all members of the New Covenant, from the oldest to the youngest know the LORD. Not merely know about Him, but truly know Him. Furthermore, this New Covenant is unlike the Mosaic Covenant which had members who were unbelievers and members who were believers. This New Covenant is one which will not be broken like the Mosaic was and thus, apostasy is impossible in the New Covenant (see chapter 17 and our exposition of texts used to argue for actual apostasy from faith). So basically, the universal or the invisible church consists of the members of the New Covenant, all redeemed and elect believers throughout all ages.

Jeremiah 31:31-34 is one of the most important texts on the New Covenant. It tells us what kind of covenant it is, namely, unlike the Old Covenant. It t...

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

Simon Wartanian | 42,293 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

...heology. 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 covenant may simply be defined as: A commitment with divine sanctions. To add more input, it may be said this way:

In the general sense, a covenant is simply a binding agreement or compact between two or more parties; in legal terms, it is a formal sealed agreement or contract.^[3]

Simply said, a covenant is the way that God communicates with man. It must be noted that the covenants made by God are made up by God—what I mean is that God doesn’t ask people’s opinion about what th...

1 John 2:2, 'for the sins of the whole world'

Simon Wartanian | 13,456 views | 2,583 words | 0:13:28 hours | 09 February 2014 17:51

1 John 2:2 Propitiation For The Sins Of The Whole World Calvinism Election Predestination Limited Atonement Mercy Sovereignty

...+Absolute+Sovereignty%3A+Resources+used/486">Resources.”

[5] Matthew Henry, Whole Bible Commentary, taken from the Bible software The Word. See “Resources.”

...

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

Simon Wartanian | 34,917 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

...er 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 Particular Sovereignty, I will try to deal with God’s sovereignty over specific things such as evil and human actions. By no means is this an extensive case or discussion of God’s absolute sovereignty, but I believe that it is nonetheless a decent 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...

John 1:29, 'takes away the sin of the world'

Simon Wartanian | 10,398 views | 2,368 words | 0:12:05 hours | 13 February 2014 22:15

John 1:29 Calvinism Limited Atonement Definite Redemption Universal Atonement Whole World Lamb Of God Takes Away The Sin Of The World

...

The next day he saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the World! (John 1:29 ESV)

(For a better and more recent defense see here.)

Those who advocate the doctrine of Unlimited Atonement obviously take “World” everyone who has lived or will live, all without exception. Not World in the sense of many people, not World in the sense of from every “tribe and language and people and nation” as Revelation 5:9 would put it

Here is what the ESV MacArthur Study Bible says: [1]

John 1:29 The next day. This phrase probably refers to the day after John’s response to the Jerusalem delegation. It also initiates a sequence of days (v. 43; 2:1) that culminated in the miracle at Cana (2:1–11). the Lamb of God. The use of a lamb for sacrifice was very familiar to Jews. A lamb was used as a sacrifice during Passover (Ex. 12:1–36); a lamb was led to the slaughter in the prophecies of Isaiah (Isa. 53:7); a lamb was offered in the daily sacrifices of Israel (Lev. 14:12–21; cf. Heb. 10:5–7). John the Baptist used this expression as a reference to the ultimate sacrifice of Jesus on the cross to atone for the sins of the World, a theme which John the apostle carries throughout his writings (John 19:36; cf. Rev. 5:1–6; 7:17; 17:14) and that appears in other NT writings (e.g., 1 Pet. 1:19). sin of the World! See note on John 1:9; cf. 3:16; 6:33, 51. In this context “World” has the connotation of humanity in general, not specifically every person. The use of the singular “sin” in conjunction with “of the World” indicates that Jesus’ sacrifice for sin potentially reaches all human beings without distinction (cf. 1 John 2:2). John makes clear, however, that its efficacious effect is only for those who receive Christ (John 1:11–12). For discussion of the relation of Christ’s death to the World, see note on 2 Cor. 5:19.

The following is said by John Gill:[2]

and saith, behold the Lamb of God, which taketh away the sin of the World: he calls him a "lamb", either with respect to any lamb in common, for his harmlessness and innocence; for his meekness and humility; for his patience; and for his usefulness, both for food and clothing, in a spiritual sense; as well as for his being to be a sacrifice for the sins of his people: or else with respect to the lambs that were offered in sacrifice, under the legal dispensation; and that either to the passover lamb, or rather to the lambs of the daily sacrifice, that were offered morning and evening; since the account of them best agrees with what is said of this Lamb of God, who was slain in type, in the morning of the World, or from the foundation of the World; and actually in the evening of the World, or in the end of it; and who has a continued virtue to take away the sins of his people, from the beginning, to the end of the World; and their sins, both of the day and night, or which are committed every day: for as they are daily committed, there is need of the daily application of the blood and sacrifice of Christ, to remove them; or of continual looking unto him by faith, whose blood has a continual virtue, to cleanse from all sin: the Jewish doctors say {d}, that

"the morning daily sacrifice made atonement for the iniquities done in the night; and the evening sacrifice made atonement for the iniquities that were by day:''

and in various things they were typical of Christ, as that they were lambs of the first year, which may denote the...

Limited Atonement, Definite Redemption - Scripture List & Case

Simon Wartanian | 7,801 views | 6,400 words | 0:32:47 hours | 23 March 2014 20:51

Calvinism Election Predestination Mercy Sovereignty Verse List God Is In Control Unconditional Election Sovereign Grace

...o that in him we might become the righteousness of God.

Gal 3:13-14 Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”— 14 so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.

Heb 9:25-28 Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own, 26 for then he would have had to suffer repeatedly since the foundation of the World. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself. 27 And just as it is appointed for man to die once, and after that comes judgment, 28 so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.

Heb 13:11-12 For the bodies of those animals whose blood is brought into the holy places by the high priest as a sacrifice for sin are burned outside the camp. 12 So Jesus also suffered outside the gate in order to sanctify the people through his own blood.

1Pet 2:24 He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed.

1Pet 3:18-20 For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit, 19 in which he went and proclaimed to the spirits in prison, 20 because they formerly did not obey, when God’s patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water.

1Jn 2:1-2 My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous. 2 He is the propitiation for our sins, and not for ours only but also for the sins of the whole World.[4]

1Jn 4:10 In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins.

Christ took the sins of the elect & intercedes for the elect

Jn 3:16 For God so loved the World, that he gave his only Son, that whoever believes in him should not perish but have eternal life.[5]

Jn 10:14-18 I am the good shepherd. I know my own and my own know me, 15 just as the Father knows me and I know the Father; and I lay down my life for the sheep. 16 And I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd. 17 For this reason the Father loves me, because I lay down my life that I may take it up again. 18 No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father.”

Jn 11:49-52 But one of them, Caiaphas, who was high priest that year, said to them, “You know nothing at all. 50 Nor do you understand that it is better for you that one man should die for the people, not that the whole nation should perish.” 51 He did not say this of his own accord, but being high priest that year he prophesied that Jesus would die for the nation, 52 and not for the nation only, but also to gather into one the children of God who are scattered abroad.

Jn 17:1-2 When Jesus...