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

Simon Wartanian | 26,762 views | 63,926 words | 5:35:37 hours | 06 March 2015 23:27

... but a greater punishment will they receive on the day of judgment when they will have to answer for every thought, word, and deed. There is no second chance after death (Heb. 9:27; the rich man and Lazarus) and that’s why it is important to heed the call of the gospel. We cannot escape God’s just punishment if we do not heed the gospel. The gospel is the way to escape from God’s wrath, otherwise, we stand naked before His holy wrath.

“There is no peace,” says the LORD, “for the wicked.”

(Isaiah 48:22)

§2 The PAROUSIA

At the last day, such of the saints as are found alive, shall not sleep, but be changed; 1 and all the dead shall be raised up 2 with the selfsame bodies, and none other; 3 although with different qualities, 4 which shall be united again to their souls forever. 5
1. 1 Cor. 15:50-53; 2 Cor. 5:1-4; 1 Thess. 4:17
2. Dan. 12:2; John 5:28-29; Acts 24:15
3. Job 19:26-27; John 5:28-29; 1 Cor 15:35-38, 42-44
4. 1 Cor. 15:42-44, 52-54
5. Dan. 12:2; Matt. 25:46

At the last day...saints that are found alive will be changed and not sleep, i.e., not die first (1 Thess. 4:15-17; 1 Cor. 15:50-53). They basically receive the resurrection body without first dying, but by being changed and transformed. As for those who are dead, they will all be raised up with the selfsame bodies which they had (Dan. 12:2; John 5:28-29; Acts 24:15), although their bodies have now different qualities (1 Cor. 15:42-44) which enables them to exist forever and their bodies shall be united again to their souls forever. The saints will receive a glorified body, while the wicked will receive a body in which they could be tormented forever.

In this and the following paragraph, I want to discuss the events which will happen at the Second Coming of the Lord Jesus Christ from an Amillennial perspective. But first, let us get to know the various millennial views.

The Millennial Views

I admit that I consider myself in no way an eschatology expert, nor have I read various books from various views. I became a convinced Amillennial when I read Sam Storm’s Kingdom Come, up to that point I was unconsciously a Dispensationalist. That which follows I believe to be an accurate and general description of the various millennial positions to the best of my knowledge. There will obviously be some nuances with certain people, obviously. My purpose is not to give a detailed description, but a general description.

Historic Premillennialism

The word “pre” means before and the Latin word millennium means a thousand years, therefore, Premillennialism means before the thousand years. But, what is before the Millennium? The answer to that question is the Second Coming of our Lord Jesus. Premillennialism teaches that the Lord Jesus will bodily come back to earth before the Millennial Kingdom.

Premillennialism teaches that there will be a one thousand year reign of Christ on the earth where He will reign with His saints according to Revelation 20. The Millennium is a time of peace and a time when many Old Testament passages about the restoration of Israel and peace will be fulfilled. The Millennium is not a time when sin or death will not exist, rather, their effects will noticeably be decreased as Satan will be bound for a thousand years.

Premillenniarians agree with Covenant Theology or New Covenant Theology that the Church is basically the Israel of God. God does not have two peoples, Israel and the Church, but only one people made up of both believing Jews and be...

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

Simon Wartanian | 12,569 views | 8,095 words | 0:42:03 hours | 13 April 2015 23:31

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

...the difficult texts in support of premillennialism. It is anti-premillennial as well as, but in lesser tone against Postmillennialism. This is all done in a tone of brotherly love. I enjoyed that aspect of the interaction.

Amillennialism

This book lays out the classic view of Amillennialism which is Dean Davis^[1] believes (as others also do) is the classic eschatology of Church History and the Reformation.

The word amillennialism means no millennium. However, amillennarians do not deny the existence of a millennium, only that it begins after the PAROUSIA and that it will last for a literal thousand years. Instead, they teach that the thousand years of Revelation 20 symbolize the present Era of Proclamation, during which time Christ reigns with (the departed spirits of) his saints in heaven. Amillennarians are, then, “present-millennarians.” Pages 23-24

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

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

The Kingdom of God

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

A Definition of the Kingdom of God

Dean Davis defines the Kingdom of God as:

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

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

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

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

The Two-Staged Kingdom

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

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

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

The two-staged Kingdom is seen from...

Extensive review of Jonathan Menn's Biblical Eschatology

Simon Wartanian | 3,375 views | 12,397 words | 1:05:40 hours | 09 February 2022 21:11

Book Reivew Jonathan Menn Eschatology Amillennialism Dispensationalism Millennium

... the age of the new creation (Rom 8:18–22; Rev 21:1–4); in a sense the new creation already has begun (2 Cor 5:17; Gal 6:15). (pp. 44-45)

Christ’s Second Coming

Chapter 5, titled “The Eschatological Significance of Christ’s Second Coming,” begins by answer the question about the demarcation line between the two ages, between the last days and the last day. From Titus 2:13 it appears that our Lord second coming will be the last day of the present evil age and the first day of the age to come.

Afterwards he surveys the vocabulary connected to Christ’s coming:

Coming: PAROUSIA; erchomai; analuō; panerchomai; hupostrephō; hēkō
- “in the NT PAROUSIA essentially is a technical term for the eschatological coming of Christ in glory.” (p. 51)
Revelation: apokalupsis; apokaluptō and appearing: epiphaneia; phaneroō; horaō

Another important phrase is “the day of the Lord” with its various designations which is carried over from the Old Testament but now is connected with Christ.

In amillennialism, the second coming of our Lord is connected with the resurrection, the judgment and the renewal of creation. There are no tribulations or millenniums intervening. Dr. Menn summarizes the biblical data as follows (partially citated):

The following passages speak of Christ’s second coming as entailing the resurrection of the just and unjust alike: Matt 13:30, 40–41, 48–49; 25:31–32; Luke 17:22–37; John 5:25–29; Acts 24:14–15.
The following passages speak of the second coming of Christ as entailing the judgment of all people, believers and unbelievers alike: Matt 13:24–30, 36–51; 16:27; 24:42–51; 25:14–30, 31–46; Luke 12:35–48; 17:22–37; 19:12–27; 21:26–28; John 5:25–29; 1 Cor 4:5; 2 Thess 1:6–10; 2 Tim 4:1; Jas 5:7–9; Rev 11:18; 19:11–21; 20:11–15; 22:12.
Christ’s second coming brings with it the destruction or cleansing of the present world and the restoration of creation: Acts 3:19–21; Rom 8:17–25; Heb 1:10–12; 2 Pet 3:3–15.

The Bible furthermore “teaches that there is one general resurrection, and one general judgment, of both believers and unbelievers” (p. 55). Dr. Menn explains:

The day of judgment is always spoken of in the singular, e.g., “day of judgment” (Matt 10: 15; 11:22–24; 12:36); “that day” (Matt 7:22; Luke 10:12); “the judgment” (Luke 10:14; 11:31); “a day in which he will judge the world” (Acts 17:31); “a day of wrath” (Rom 2:5); “a day of judgment” (2 Pet 3:7); “the day of judgment” (1 John 4:17); “the great day of their [God’s and the Lamb’s] wrath” (Rev 6:17); “the time for the dead to be judged” (Rev 11:18); “the great day of God” (Rev 16:14). That day—which in- volves both resurrection and judgment—takes place on “the last day,” the “end of the age.”

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

Simon Wartanian | 36,865 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

...Holy Spirit-inspired Peter says that with the fact that the Lord was always before Him, he foresaw the resurrection of Jesus. The Lord spoken of by David is the risen Lord Jesus, just like in Psalm 110. David knew that God would not abandon his descendant and his Lord to the grave. He would not remain in the state of the dead as the confession says but will be raised. It was not possible for death to hold the Son of God down (Acts 2:24).

The Epistles

The epistles, especially Paul’s, are filled with references to the resurrection of Christ. Paul, in 1 Corinthians 15, makes a case from the resurrection of Christ to our own resurrection at the PAROUSIA of Christ. He combats those who rejected the resurrection. Paul sees the resurrection of Christ as God’s declaration of Christ as being the Son of God and the Lord (Rom. 1:4). His resurrection shows that God was satisfied with what the Son did. His resurrection is the proof that God was pleased with the work of the Son. It was the proof that He did not die as a failure but was vindicated. Paul assures us in Romans 6:5 that just like Christ’s death was not for His own sin and for Himself, but rather we were united in His death, so likewise we will be united with Him in a resurrection like His. We will be raised in a resurrection body just like His, glorified, free from sin and victorious. Our resurrection, based on the fact that Jesus was raised, was Paul’s and should be our hope (Phil. 3:10-11; Acts 24:15). In the resurrection, God demonstrated His infinite love to the Son by declaring Him to be victorious and accepting His work, likewise, we will be revealed to be the sons of God (Rom. 8:23). Part of proclaiming the gospel is to proclaim Jesus Christ as risen from the dead (2 Tim. 2:8; 1 Cor. 15:3-4). This demonstrates the fact that God was satisfied with His work and He vindicated the Lord Jesus.

The book of Hebrews sees the resurrection as something that is basic and elemental to the Christian faith (Heb. 6:2). It is one of the basic things to Christianity. As Paul says in 1 Corinthians 15, it is the hinge on which our faith rests. Peter says that the great mercy and grace of God demonstrated in regeneration was through the resurrection of Christ from the dead (1 Pet. 1:3). It was because of the resurrection that we were born again to a living hope. To be right with God. To have a harmonious relationship with Him, one of love, not enmity.

The Same Physical Body

That the Lord suffered and was raised in the same physical body could be illustrated by the fact that people recognized Him and also by the holes in His hands. Let’s go through John 20.

Mary Magdalene, weeping outside the tomb because her Teacher was dead and she supposed that His body was stolen, hears a voice. The voice was that of the two angels who asked her for the reason of her weeping (John 20:13). She answers because they have stolen the body of the Lord and hidden it somewhere. Again, they had no concept of resurrection other than at the end of days (John 11:24). But then she turns and hears yet another voice. She thought it was the gardener and she asks him if he knows the place of the body that he would tell the location. But then, at the moment of the truth, when the voice calls her name, “Mary”, she directly recognizes that it was her Teacher Who was speaking to her and she joyfully calls out: Rabboni! (John 20:15). As any human would do, she ran to Him to hug and cling to Him, yet the Lord tells her not t...

1689 Baptist Confession Chapter 30: Of the Lord's Supper - Commentary

Simon Wartanian | 15,837 views | 13,619 words | 1:11:21 hours | 06 March 2015 23:22

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 30 Sacrament Ordinance Lord's Supper Table Of The Lord Communion Eucharist Transubstantiation Roman Catholicism Idolatry Means Of Grace

...l believers together and this is also signified by the Lord’s Supper and it is a pledge of it (i.e., a solemn promise or undertaking to keep this communion).

Institution And Command Of Observation

The Lord’s Supper is an ordinance that is directly commanded by Christ. It’s not a deduction from multiple passages, but a direct and positive command of the Sovereign Christ. It is meant to cause us to look back to the perfect sacrifice of Christ of Himself by Himself for the perfection of all the elect of God. We are to look back to the sacrifice and look forward to the PAROUSIA when He will fulfill and bring to pass all the benefits of His sacrifice. We read of the institution of this blessed ordinance in Matthew 26:26-29; Mark 14:17-25; Luke 22:14-23 and 1 Corinthians 11:23-26. I will use Paul’s text as the basis (which was taken from Luke’s Gospel) to discuss the institution of the Lord’s Supper.

1 Cor. 11:23-26 For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, 24 and when he had given thanks, he broke it, and said, “This is my body which is for you. Do this in remembrance of me.” 25 In the same way also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” 26 For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.

Before being betrayed by Judas, the Lord Jesus instituted a New Covenant meal in which His disciples would always have a way to remember and celebrate His work of redemption on their behalf. They were celebrating the Jewish Passover as the New Covenant Mediator instituted the New Covenant meal. The Passover was the remembrance of God’s great deliverance of the Israelites from the bondage of Egypt. The Lord’s Supper is a token and a sign of even a greater deliverance, i.e., the deliverance from the bondage of sin through the blood of Christ. This ordinance, Christ institutes simply based upon His authority as the New Covenant High Priest and Mediator, for His people to observe. He did not give this ordinance based on other authorities, but He gave it based on His authority and this is the way that we should receive this ordinance. Christ was pleased to institute this New Covenant meal as a means of remembering Him and His work by His people. Christ’s words are not “Do this, if you like to, in remembrance of me,” but as the Sovereign Lord that He is, His word is solemn and demands obedience: “Do this in remembrance of me.” All churches who name the name of Christ must of necessity, because of His clear command, celebrate this New Covenant meal. Virtually all churches from all backgrounds, as far as I know, celebrate the Lord’s Supper. A church, which does not celebrate the Lord’s Supper, cannot claim Christ as its Lord because it does not follow His commands.

That the celebration and observation of this solemn ordinance were not limited to a particular time is seen from v. 26, where Paul says that we proclaim the Lord’s death “until he comes.” Since Christ has not come back yet, we must celebrate the Lord’s Supper and thus look forward to the time of perfect communion with our Lord (without the ordinance of the Lord’s Supper). We look forward to the Lord’s Day on which we partake of the Lord’s Supper with the Lord’s people. It is important to note that the Lord’s Supper also has a future aspect. As we celebrate...

1689 Baptist Confession Chapter 32: Of the Last Judgment - Commentary

Simon Wartanian | 14,929 views | 16,377 words | 1:25:50 hours | 06 March 2015 23:30

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 32 Last Judgment Eternal Hell Eternal Suffering Lake Of Fire

... Pet. 2:4 “angels when they sinned”; Jude 1:6 “angels who did not stay within their own position”). Therefore, it seems that the New Testament is not clear whether good angels will be subjects for the judgment, although I doubt that they will be. What is clear is that fallen angels surely will subjects of the Last Judgment.

What is the nature of this judgment? There are a lot of questions about this, but there are also a lot of speculation as Scripture does not seem to say how exactly the saints will judge angels. Most seem to think that this judgment will consist in approving the judgments of God made against the fallen angels and the wicked.

At The PAROUSIA

The Bible also teaches that the Last Judgment will take place at the coming of Christ, on the last day, that is the only time indication that the Bible gives (Matt. 24:36). 2 Thessalonians 1:5-10 tells us that we will be granted relief “when the Lord Jesus is revealed from heaven with his mighty angels” (v. 7), but He will not be granting relief to everyone. Rather, the Holy Spirit says that He will be revealed “in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus” (v. 8), through which they will suffer “eternal destruction” (v. 9), and that will happen “when he comes on that day to be glorified in his saints” (v. 10). Notice that on a singular day and with the same singular PAROUSIA of Christ, two opposite things happen: His coming brings joy and relief to His people, but it also brings eternal destruction and misery to those who do not know the gospel of our God. This is the Final Judgment at the Second Coming of our Lord. 1 Corinthians 4:5 connects the time of judgment with the coming of Christ saying, “Therefore do not pronounce judgment before the time, before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart. Then each one will receive his commendation from God.” The time for judgment is after the Lord comes, and when the Lord comes He will bring to light the things now hidden. John 12:48 says that the judgment will take place “on the last day.” Matthew 25:31ff begins with the coming of the Lord in glory before going into the Final Judgment. The Day of the Lord is often connected with judgment, which is the day on which Christ will return (see here for more). There is a day and an hour fixed by God for the revelation of His perfect justice, which will certainly come and men should live with the knowledge of that. If they are outside of Christ, they have no hope, but if they are in Christ they will have confidence on that awesome day (1 John 4:17).

The Standard

God will judge the world by His own standard. He is His own standard. 1 Samuel 2:3 says that “the LORD is a God of knowledge, and by him actions are weighed.” He is the standard that determines what is right and what is wrong. The Law which He has given us in the Ten Commandments—the moral law—is a reflection of His morally excellent character and the standard which we will be judged by. God is the Judge and He will do no one any wrong, for He is Just (Gen. 18:25). The Bible repeatedly declares that God is just and He will judge the world by righteousness (e.g., Ps. 9:7-8; 96:10-13). He will not be bribed or be partial in His judgment (Rom. 2:9-11), but will give each man according to his works. No man outside of Christ can have any confidence of fulfilling God’s righteou...

2 Peter 3:8-9, not wishing that any should perish

Simon Wartanian | 13,896 views | 2,323 words | 0:12:04 hours | 11 February 2014 13:56

Not Willing Any To Perish 2 Peter 3:9. Calvinism Election Predestination Limited Atonement Mercy Sovereignty

... Second Coming, that it has not yet happened yet Jesus said that He will come soon. He tells them that this present Universe is stored up for wrath (v 7); time is nothing with God (v 8); God is patient toward His sheep, waiting for the ones who yet have to be born and/or be saved, so the Lord is patient toward His own and He’s not willing that any of them perish, but all of them come to Him (v 9).

In 2 Peter 3, the Christians – all God's elect are represented by Peter's audience as His beloved, even when they were dead in trespasses God loved them (Eph 2:1-10) and in love predestined them (Eph 1:3-6). It is for their sake that God is delaying the PAROUSIA of our blessed Savior. God is waiting until the number of His elect is complete then He will send the Savior to judge the world in righteousness.

Commentaries

John MacArthur says the following in the ESV MacArthur Study Bible: [1]

2 Pet. 3:9 not slow. That is, not loitering or late (cf. Gal. 4:4; Titus 2:13; Heb. 6:18; 10:23, 37; Rev. 19:11). patient toward you. “You” is the saved, the people of God. He waits for them to be saved. God has an immense capacity for patience before he breaks forth in judgment (cf. 2 Pet. 3:15; Joel 2:13; Luke 15:20; Rom. 9:22; 1 Pet. 3:15). God endures endless blasphemies against his name, along with rebellion, murders, and the ongoing breaking of his law, waiting patiently while he is calling and redeeming his own. It is not impotence or slackness that delays final judgment; it is patience. not wishing that any should perish. The “any” must refer to those whom the Lord has chosen and will call to complete the redeemed, i.e., the “you.” Since the whole passage is about God’s destroying the wicked, his patience is not so he can save all of them, but so that he can receive all his own. He can’t be waiting for everyone to be saved, since the emphasis is that he will destroy the world and the ungodly. Those who do perish and go to hell, go because they are depraved and worthy only of hell and have rejected the only remedy, Jesus Christ, not because they were created for hell and predetermined to go there. The path to damnation is the path of a non-repentant heart; it is the path of one who rejects the person and provision of Jesus Christ and holds on to sin (cf. Isa. 55:1; Jer. 13:17; Ezek. 18:32; Matt. 11:28; 23:37; Luke 13:3; John 3:16; 8:21, 24; 1 Tim. 2:3–4; Rev. 22:17). all should reach repentance. “All” (cf. “you,” “any”) must refer to all who are God’s people who will come to Christ to make up the full number of the people of God. The reason for the delay in Christ’s coming and the attendant judgments is not because he is slow to keep his promise, or because he wants to judge more of the wicked, or because he is impotent in the face of wickedness. He delays his coming because he is patient and desires the time for his people to repent.

The ESV Reformation Study Bible explains: [2]

3:9 as some count slowness. See v. 4.

patient . . . all should reach repentance. Peter’s Christian readers must realize that the apparent delay of divine judgment is a sign of God’s forbearance and mercy toward them, particularly toward the believers in their midst who have been confused and misled by the false teachers. The repentance in view, for the sake of which God delays judgment, is that of God’s people rather than the world at large. God is not willing that any of His elect should perish (John 6:39).

The HCSB Study Bible explains...

Colossians 1:19-20, 'reconcile to himself all things'

Simon Wartanian | 7,053 views | 2,057 words | 0:11:03 hours | 26 April 2014 22:29

Unconditional Election Limited Atonement Reconciliation Cross Predestination Calvinism

...thorities, which in the beginning were created by Him and for Him. They have their purpose of existence in Him and in His decree and pleasure. All things, including those evil powers which the Lord Christ triumphed over were created for Christ’s purpose, in order to display His glory somehow.

In Col 2:10 it says that Christ is “the head of all rule and authority”, meaning He is the head both over the good and the bad. He reigns as supreme. But notice here that the verse speaks about institutions and not persons, I mean, about rule and authority, and not rulers and authorities.

In 1Cor 15:24, Christ at His glorious PAROUSIA will destroy all evil “every rule and every authority and power.” That those things are evil which Christ will destroy, needs not be argued about.

In Eph 1:21, Christ reigns supreme “far above all rule and authority and power and dominion” in heavenly places. His reigns is over and above all rule and authority, whether it be good or bad, Paul is not concerned in Ephesians 1. Notice also in Eph 1:10 the uniting together of all things in Christ, similar to the “reconciliation” in Colossians 1:20.

In Eph 3:10 we read that it pleased God to display His wisdom through the Church, so that His wisdom may be known to “the rulers and authorities in the heavenly places.” The Lord wanted to demonstrate His wisdom in that He works all things after the counsel of His will and has brought salvation to the Gentiles and Christ through His blood has brought Jewish and Gentile together in one Body (Eph 2). God wanted to clearly demonstrate His victory over the wicked powers which had the unbelieving Gentiles, which now are in Christ, under their sway.

In Eph 6:12 I believe we read the clearest example that this phrase often refers to evil authorities. Paul says:

Eph 6:12 For we do not wrestle against flesh and blood, but against the rulers [τὰς ἀρχάς], against the authorities [τὰς ἐξουσίας], against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places.

Our struggle against sin, is also our struggle against those powers. These rulers and authorities want to bring us down, but God has provided the way in which we can resist and overcome them.

There is a last use of the phrase under question in Titus 3:10 where Paul says that believers should “be submissive to rulers and authorities”. This does not refer to the rulers and authorities as in Eph 6:12, i.e the evil spiritual rulers and authorities, but it refers to the government, which was not really good in the time of the Romans. They were not pro-Christian, but anti-Christ. But still, Paul calls believers to be submissive and obedient to the government.

By now you may rightly question, why I went through this research of the phrase “rulers and authorities”. The reason I believe is, to demonstrate the clear context of Colossians and the sovereignty of Christ over the whole of the created order. Namely, that both good and evil rule and authority exists for His purpose and are under His reign.

In Him All Things Hold Together

The whole cosmos holds together and stays in exists because it is Christ who reigns. This is what Col 1:17 is teaching when it says that “in him all things hold together”. It is because of Him they were created. It is because of Him they still exist. It is for His purpose they exist.

The reason that order rather than chaos exists, is exactly because Christ reigns supreme o...

1689 Baptist Confession Chapter 14: Of Saving Faith - Commentary

Simon Wartanian | 19,047 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

... it is, does not mean that believers do not have difficulties with the Bible, but it means that they should not doubt the truthfulness of the God speaking therein.

We do not regard the Bible as just another book. We love the Bible, we trust it. We apprehend “an excellency therein above all other writings and all things in the world”. We love its words. We love what it says. We seek to submit to what it teaches and what it denounces. We believe God’s testimony about Himself and the Persons of the Trinity. We believe everything about Christ as His divinity, humanity, glory, excellency, majesty, grace, love, His death, burial, resurrection, ascension, and His soon PAROUSIA. We believe in its testimony about the Holy Spirit and thus expect and see Him working in us, even in testifying to us about the truthfulness of Scripture (see chapter 1:5). It is He Who testifies to us about the truthfulness of the Scriptures which He has inspired for our sake. When we read the Bible, we do not read it just like any other book. We read it with the realization that this is the very word of our Creator and Redeemer, and that we have the obligation to believe everything that is affirmed as truth in it. We cannot, as with merely human writings, simply reject something because we do not like it without walking in disobedience toward God. When we read Scripture, we are made aware of its excellence and uniqueness. We esteem Scripture highly and wish to study it diligently and carefully. We wish to follow it in all things and make it the rule of all faith and practice. It is not something that we spend an hour reading per day. But we think always of what Scripture tells us about our God and seek to treasure God’s Word in our heart that we may walk in a way pleasing to Him. It is in the Scriptures that God speaks to us.

Several times, the Word of God or the words of Jesus are said to be the object of our faith. So, in John 5:46-47, our Lord connects believing Moses as a prerequisite to believing Him. If they do not believe the Word that Moses wrote, then they cannot believe in Jesus. The Risen Christ rebukes the Emmaus disciples with the words: “O foolish ones, and slow of heart to believe all that the prophets have spoken!” (Luke 24:26). The gospel itself is also said to be an object of faith in Mark 1:15. We believe in the good news of King Jesus and His Kingdom (see also Acts 4:4; 8:12; Rom. 10:15).

This faith, trust, and confidence are also in the promises of God. The Lord promises to anyone: “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit” (Acts 2:38; see more on this passage). What Paul says to the Philippian jailer is to anyone who would receive the promise by faith: “Believe in the Lord Jesus, and you will be saved, you and your household” (Acts 16:31). So it is testified of Abraham that he believed God’s promise about Christ and was justified (Gen. 15:5-6). The promises of God concerning Christ were the object of the saints of the Old Testament, which were expressed in various ways whether by the shadows, the types, the sacrifices or the prophecies (Rom. 4:20-21; Heb. 11:11, 39-40). Dr. John Frame comments shed some light upon the promises of God as an object of faith:

We see in Hebrews 11 how the great saints of the OT acted again and again “by faith.” In this passage and elsewhere, there is a contrast between faith and sight (cf. 2 Cor. ...

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

Simon Wartanian | 34,172 views | 77,737 words | 6:42:45 hours | 05 March 2015 19:46

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

...inally, the apostle comes to a conclusion: he will do his best in the struggle between the law of God and the law of sin. He will serve and delight in God’s law in his inner being, in his mind. While in his body he will be made to serve the law of sin, although he does not desire it actually (Rom. 7:15). What Paul does not want to do here is to serve the law of sin with his mind and with his flesh. If he is made to serve the law of sin, he will try his best to serve God with his mind and in his inner man. He will not let sin win this war in any way.

This is sad in many ways and it describes the lives of all Christians, but let us seek the Lord in prayer and look forward to His PAROUSIA when our bodies will be delivered from this corruption of sin! Thanks to Jesus Christ, we know that we will be delivered completely from all the power of sin. It is just a matter of time. We conclude with the words of Matthew Henry on v. 25:

At length he finds an all-sufficient friend, even Jesus Christ. When we are under the sense of the remaining power of sin and corruption, we shall see reason to bless God through Christ (for, as he is the mediator of all our prayers, so he is of all our praises)—to bless God for Christ; it is he that stands between us and the wrath due to us for this sin. If it were not for Christ, this iniquity that dwells in us would certainly be our ruin. He is our advocate with the Father, and through him God pities, and spares, and pardons, and lays not our iniquities to our charge. It is Christ that has purchased deliverance for us in due time. Through Christ death will put an end to all these complaints, and waft us to an eternity which we shall spend without sin or sigh. Blessed be God that giveth us this victory through our Lord Jesus Christ!^[78]

Romans 8:1-4 - The Righteous Requirement Of The Law Might Be Fulfilled In Us

There is therefore now no condemnation for those who are in Christ Jesus. 2 For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death. 3 For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, 4 in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit.

Paul continues where he left off in chapter 7. We should remember that the original “Bible” did not have chapter or verse divisions, therefore, this letter was one continuous whole from the beginning to the end. The chapter and verse divisions came later (around the 13th century). Therefore, we should not merely think because it is another chapter, therefore, Paul is speaking about a different subject. Nay, the subject still has to do with the Christian and the law.

There is no condemnation for those found in Christ because Christ Himself has taken their condemnation upon Himself in His person as the Substitute of His elect. He is the propitiation of our sins and we have received the application of His propitiation through faith (Rom. 3:25). The apostle here is giving a conclusion on what he has been discussing from the beginning concerning sin and salvation. Basically, Paul is saying: “Because of all these things which I discussed in the previous discourse [chapters], there is no condemnation for the believer.” In v. 2, the apostle grounds the assertion that he made in v. 1. The reason why there is no condemna...