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The Staunch Calvinist

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1689 Baptist Confession Chapter 11: Of Justification - Commentary
Simon Wartanian | 35,091 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
...om the wrath of God.” This means that we do not have to fear the wrath of God against us on the day of judgment or any other day. Our sins have been completely atoned for. We are adopted into God’s family. In Acts 26:18, Christ tells Paul his mission: “to open their eyes...that they may receive forgiveness of sins and a place among those who are sanctified by faith in me.’” This blessing of receiving a place among the believers is also connected with a blessing of justification, namely, the forgiveness of sins. Interesting to notice here is the observation of Berkhof concerning adoption:

Believers are first of all Children Of God by adoption. This implies, of course, that they are not Children Of God by nature, as modern liberals would have us believe, for one cannot well adopt his own children. This adoption is a legal act, whereby God places the sinner in the status of a child, but does not change him inwardly any more than parents by the mere act of adoption change the inner life of an adopted child. The change that is effected concerns the relation in which man stands to God. By virtue of their adoption believers are as it were initiated into the very family of God, come under the law of filial obedience, and at the same time become entitled to all the privileges of sonship. The sonship by adoption should be carefully distinguished from the moral sonship of believers, their sonship by regeneration and sanctification. They are not only adopted to be Children Of God, but are also born of God. Naturally these two cannot be separated. They are mentioned together in John 1:12; Rom. 8:15.16; Gal. 3:26,27; 4:5,6. In Rom. 8:15 the term huiothesia (from huios and tithenai) is used, which literally means “placing as a son,” and in classical Greek is always employed to denote an objective placing in the status of a child. The following verse contains the word tekna (from tikto, “to beget”), which designates believers as those who are begotten of God. In John 1:12 the idea of adoption is expressed by the words, “But as many as received Him, to them gave He the right (exousian edoken) to become Children Of God.” The Greek expression here used means “to give legal right.” Immediately thereafter, in the 13th verse, the writer speaks of ethical sonship by regeneration. The connection between the two is clearly brought out in Gal. 4:5,6 . . . “that we might receive the adoption of sons. And because ye are sons (by adoption), God sent forth the Spirit of His Son into our hearts, crying, Abba, Father.” That Spirit regenerates and sanctifies us and prompts us to address God full of confidence as Father.[22]

Dabney also observes the connection between adoption and justification as a legal act and says:

Adoption cannot be said to be a different act of grace from justification. Turrettin devotes only a brief separate discussion to it, and introduces it in the thesis in which he proves that justification is both pardon and acceptance. Owen says that adoption is but a presentation of the blessings bestowed in justification in new phases and relations. And this is evidently correct because adoption performs the same act for us, in Bible representations, which justification does: translates us from under God’s curse into His fatherly favor because its instrument is the same, faith. (Gal. 3:26, with 4:6, 7; Titus 3:7; Heb. 11:7; John 1:12). And because the meritorious ground of adoption is the same with that of justification, viz., the righteous...

1689 Baptist Confession Chapter 26: Of the Church - Commentary
Simon Wartanian | 45,594 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
... 3:13). It is not the intention of God that believers be lone-rangers, rather, they should be in a church and thus grow in their faith and serve each other. When we show love and render loving service to each other, then the love of Christ will manifest itself amongst us. This is the mark of Christians which the Lord wants them to have (John 13:34-35). As to the spiritual condition of these members, we’ve said enough. Let the words of John Dagg suffice for this purpose:

The character of the persons who composed the New Testament churches, may be readily learned from the epistles addressed to them. They are called “The elect of God;” [Col. 3:12] “Children Of God by faith;” [Gal. 3:26] “Sanctified in Christ Jesus, called to be saints;” [1 Cor. 1:2] “Saints in Christ Jesus;” [Phil. 1:1] “Followers of the Lord;” [1 Thess. 1:6 KJV] “Beloved of the Lord.” [2 Thess. 2:13] No doubt can exist that these churches were, in the view of the inspired writers who addressed them, composed of persons truly converted to God.[32]

Its Scriptural Basis

I attended the current church I go to for more than 2 years before I became a member. I did not see the necessity of me becoming a member and to be honest, I was unwilling to commit myself to the congregation. I thought, if I would want to leave, then it would not be a problem. I would just stop coming. There are some people who think that church membership is something unbiblical. Where does the Bible speak of church membership? There is nothing about “church membership” in the Bible! These kinds of arguments sound persuasive, but they do not prove that the Bible does not teach church membership. The reason that church membership is mostly neglected in our Western world is because people are living commitment-free lives. Marriages are no longer meant for life. If you join a club you can leave any time you want. There are various services which we can get a ‘trial’ on and so on. It is the tendency of our society and believers have just taken over this destructive attitude. As will become clear, commitment is the primary point of church membership.

What we need to understand about the issue of church membership is what church membership actually entails. Basically, it entails a few things. 1) A commitment to the local body of Christ, to worship and serve there. 2) To be under the rule, care, discipline, and teaching of the elders. 3) To have a place from whence the Great Commission is to be carried out. Other points could be added, but church membership has “commitment” at its core. When a Christian becomes a member of a particular congregation, they are committing themselves to that local body. They see the need for Christians to flock together, therefore, they join themselves to a local body of Christ and seek to serve their King there. This is the place where they are nurtured and where they may minister or be ministered by others. Church membership is just that, one’s commitment to the local body of Christ. When one wants to become a member of a local church, they are committing themselves to that church. There may be requirements for church membership. Most Baptist churches require that the members must be baptized, others do not think that it matters. There may be (there should be!) a confession of faith or creed which the member would sign. By becoming a member of a local body, a Christian is, in essence, saying, “I want to serve you and I want to serve Christ with you.” This is the meanin...

1689 Baptist Confession Chapter 14: Of Saving Faith - Commentary
Simon Wartanian | 32,332 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
...psilon;υκότες θεῷ, pepisteukotes theo] [should] be careful to devote themselves to good works” (Titus 3:8). We believe “in him [πιστεύοντι, pisteuonti]” so as to be justified (Rom. 4:5, 24).

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

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

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

Constructions of Pisteuo

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

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

1689 Baptist Confession Chapter 13: Of Sanctification - Commentary
Simon Wartanian | 23,134 views | 16,934 words | 1:29:010 hours | 05 March 2015 18:23
The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 13 Chapter Thirteen Sanctification Holiness
... “born of God” do not make “a practice of sinning”. It does not say that we do not sin. It says that we do not practice sin. There is a huge difference. To practice sin means to live in sin. This, the Christian cannot do “for God’s seed abides in him, and he cannot keep on sinning because he has been born of God.” God will make sure that those who belong to Him, do not live in a manner that is displeasing to Him. We do displease Him with our sinning, but He is all the more overjoyed by our seeking His face in forgiveness (1 John 1:9). Yet no true Christian can return to a life of sin because God will not allow it. This is the test between “the Children Of God” and “the children of the devil”: “whoever does not practice righteousness is not of God, nor is the one who does not love his brother” (1 John 3:10). We have been set free from slavery to sin and we are now commanded to live in slavery to righteousness, no longer serving sin. This is progressive sanctification. Therefore, definitive sanctification is a past and accomplished event, which nonetheless has implications for the present.

Dr. Frame explains progressive sanctification:

But sanctification is not only that initial reorientation. It is also our gradual growth in holiness and righteousness, our progress in God’s way, the way of good works.[24]

We must keep this “initial reorientation” and seek its growth in every area of our lives. This is accomplished in our continual sanctification. This is also usually the sense in which the word is most often used. We may point the interested reader back to our discussion above on Romans 8:13 and Colossians 3 (see here). We spoke there about the two elements of sanctification: dying unto sin and living unto righteousness. It is called progressive sanctification because it is throughout the Christian life. It is never completed in this life. It is only complete when we meet the Lord (either when we die for our spirit, or when He comes for our spirit and body). Progressive sanctification is not a line going upward from sin to righteousness. But it is rather a life-long process of ups and downs. While it is true that it is a process of ups and downs, yet there is truly a continual growth upward unto holiness. James Boyce compares it to climbing a mountain:

The process of sanctification is like the ascent of a mountain. One is always going forward, though not always upward, yet the final end of the progressive movement of every kind is the attainment of the summit. Sometimes, because of difficulties, the road itself descends, only more easily to ascend again. Sometimes certain attractions by the way cause a deviation from the route most suitable for ascent. Often it is feared that there has been no higher attainment, often that it has been but a continual descent, until, perchance, some point of view is gained from which to look down upon the plain whence the journey was begun and behold the height which has already been overcome. Often, with wearied feet, and desponding heart, the traveller is ready to despair, because of his own feebleness, and the difficulties which surround. But he earnestly presses forward and the journey is completed, the ascent is made, the end is attained.[25]

Obviously, once we come to know Christ, especially if we had lived a gross life, we will realize that it is no longer acceptable for us to do certain things and we will try to stop doing them. Therefore, there is a direct growth and going upwa...

1689 Baptist Confession Chapter 18: Of the Assurance of Grace and Salvation - Commentary
Simon Wartanian | 17,702 views | 7,284 words | 0:38:12 hours | 05 March 2015 19:23
The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Assurance Of Grace And Salvation Assurance Of Salvation Eternal Security Perseverance Of The Saints Assurance Of Heaven
...oured into our hearts through the Holy Spirit who has been given to us” (Rom 5:5). Our hope is not based on ourselves, but rather it is based upon God’s work in us. We do not search for hope in ourselves, but rather we search for hope in the work of God in us. This hope is based on God’s promise and word, and we will not be put to shame because we rejoice in the hope of the glory of God. We are happy now in our hope that we will see God in the future. God’s love has been poured into our hearts through the Spirit and the apostle later says that the Spirit “bears witness with our spirit that we are Children Of God” (Rom. 8:16). This assurance is a gift of God to the believer and based on the work of God in the believer.

§2 An infallible assurance of faith founded on the blood and righteousness of Christ

  1. This certainty is not a bare conjectural and probable persuasion grounded upon a fallible hope, but an infallible assurance of faith 1 founded on the blood and righteousness of Christ revealed in the Gospel; 2 and also upon the inward evidence of those graces of the Spirit unto which promises are made, 3 and on the testimony of the Spirit of adoption, witnessing with our spirits that we are the Children Of God; 4 and, as a fruit thereof, keeping the heart both humble and holy. 5 
    1. Rom. 5:2, 5; Heb. 6:11, 19-20; 1 John 3:2, 14; 4:16; 5:13, 19-20
    2. Heb. 6:17-18; 7:22; 10:14, 19
    3. Matt. 3:7-10; Mark 1:15; 2 Peter 1:4-11; 1 John 2:3; 3:14, 18-19, 24; 5:13
    4. Rom. 8:15-16; 1 Cor. 2:12; Gal. 4:6-7
    5. 1 John 3:1-3

Paragraph 1 defined what this certainty consists in, namely, being “certainly assured that [we] are in the state of grace”. Paragraph 2 goes on to describe the ground of this assurance. This certainty is not a bare conjectural (i.e., guesswork) and probable persuasion grounded upon a fallible hope. It is an assurance grounded upon the work of God in us. It is not a fallible hope, but an infallible assurance of faith. It is therefore grounded upon a true and lasting hope from God. It is founded on the blood and righteousness of Christ. His righteousness is our only hope and consolation to stand before God and remain in the state of grace. From the beginning until the end, the righteousness of Christ is the only ground on which we can stand. It is also grounded upon the work of the Spirit in us, the graces which He works in us. He is also called the Spirit of adoption because He witnesses with our spirits that we are the Children Of God. What is amazing is that this assurance keeps the heart both humble and holy. We are not arrogant because of this assurance, because it does not depend on us and does not have its ground in us. If it did, then we would have a reason to boast. But since it is all the work of God, we cannot boast in ourselves, but we will surely boast and glory in God.

What Assurance Is Founded On

Assurance is not founded upon the guesswork (conjectural) and probable persuasion of the believer, but it is rather founded upon the work of God within and for the believer. This paragraph points us to the infallible assurance which we have about our salvation in Christ. In the words of Dr. Waldron:

The single and basic emphasis of this paragraph is that assurance, genuine assurance, is infallible. The term ‘infallible’ comes from two Latin words which mean, literally, ‘not deceiving’, i.e. not liable to mistakes or deception, incapable of error, not liable to fail. The Confession is asserting that there is an...

John Owen's Case For Particular Atonement
Simon Wartanian | 17,693 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
.../strong (John 10:15, 28; Rom. 5:8-10; 6:4, 10-11).

Scope

What does Scripture say about the scope of atonement? Many different names are given for the objects of Christ's death. Some references are definite, others are indefinite and general, but both concern the same group, namely, the elect who actually receive the benefits of His work, according to the purpose of God.

In various places they are called “many” (Matt. 26:28; Isa. 53;11; Mark 10:45; Matt. 20:28; Heb. 2:10; Rom. 5:19; Heb. 9:28). But more important than that there are specific designations as:

  • sheep (John 10:15);
  • the Children Of God who are scattered abroad (John 11:52);
  • those given of the Father (John 17:2, 6, 9, 11);
  • God's elect (Rom. 8:32);
  • His people (Matt. 1:21; cf. Acts 18:10; Heb. 13:12);
  • those whom He foreknew (Rom. 8:29; 11:2);
  • His church (Acts 20:28; cf. Eph. 5:25-27).

Next to this, we should not forget the antithesis between the world and the people of God; those who are God's friends and those who are still His enemies; those who are sheep and those who are goats. When we understand the radical antithesis between the redeemed and the reprobate, it will no longer be necessary to demand a verse in which the word “only” is used.

The Obtaining and Application of Redemption

Next, Dr. Owen deals with the objection that Christ has purchased salvation for all without exception, but it is applied only to those who believe. In other words, the obtaining of redemption, or the death of Christ is for everyone, but the application only to those who believe, i.e., the elect. Owen explains that “by impetration we mean the meritorious purchase of all good things made by Christ for us with and of his Father; and by application, the actual enjoyment of those good things upon our believing;”[13] (book II, chapter 4). Owen answers this objection, among other things, by pointing to Scriptures which enjoin and do not disjoin these two things.

But first let us deal with the question of faith and it being a condition. The condition for enjoying the work of redemption on our behalf is itself a gift of God. Faith, which is the key to justification and enjoyment of the benefits of Christ's work, is itself a result of His work and is conferred on us absolutely, without any condition. There is no condition on our side, as the glory of the New Covenant is that God, thanks to the death of Christ, supplies the condition for its members Himself, making it most evident that it is certainly all of grace! Faith, which is our trust in Christ's work on our behalf, is something which we do, but it is nonetheless granted to us by God and does not have its origin in us. Philippians 1:29 says, “For it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake”. It has been given to us, granted to us, for Christ's sake, not our own, that we believe in Him. The faith, the belief itself, has been granted to us and gifted to us by God Himself! Faith is a spiritual blessing, yea, the chiefest spiritual blessing and it is certainly granted to us by Christ (Eph. 1:3). See for more on faith being a gift here. Owen deals with this question in book III, chapter 4, argument IX, specifically.

If faith be granted of grace, the disjunction between the obtaining and application of redemption as proposed by non-Calvinists will not stand. Since all the good things which God has and is pouring upon us are thanks to ...

1689 Baptist Confession Chapter 21: Of Christian Liberty and Liberty of Conscience - Commentary
Simon Wartanian | 17,545 views | 6,372 words | 0:32:47 hours | 06 March 2015 19:19
The 1689 Second Baptist Confession Of Faith Confession Commentary Confession Study Reformed Baptist Chapter 21 Christian Freedom Liberty Liberty Of Conscience Antinomianism
...(e.g. Col. 2:16-17), which believers under the New Testament are not. With the doing away of the ceremonial law, we have a greater boldness of access to the throne of grace (Heb. 4:16) now that we know what Christ has accomplished and what it means for us. The Spirit of God is more fully communicated to us with His gifts and graces than believers under the law did ordinarily partake of (John 7:38-39). There are no believers without the Holy Spirit, but under the New Testament, there is a fuller communication of the free Spirit of God.

The Children Of God Are Freed From

Oh, brothers and sisters, how thankful should we be to our Lord for the many liberties which He has blessed us with as His children. The Confession mentions ten things which we have been freed from. As His children and followers of the Lord Jesus Christ, we are slaves to no one, but God. Paradoxically, true freedom comes from slavery to none other than Christ. We belong to Him and we are called to walk in freedom (Gal. 5:1). We are under grace and are free, but our freedom does not consist in doing our own will, but the will of the Father and seeking His good pleasure. We were called out of the bondage of sin to walk in the freedom of God and the Gospel.

1. The guilt of sin

When Satan tempts me to despair
And tells me of the guilt within
Upward I look and see Him there
Who made an end of all my sin
Because the sinless Savior died
My sinful soul is counted free
For God the Just is satisfied
To look on Him and pardon me
To look on Him and pardon me

— Before The Throne of God Above, verse 2.

Christ, our precious Lord and Savior, makes an end of our sin and thereby also end of the guilt of sin. The guilt of sin does not only consist in the psychological terror of breaking God’s Law, but also the moral culpability and responsibility for breaking His Law, for sin is the breaking and transgressing of His Law (1John 3:4 KJV). Christ, our High Priest, “put away sin by the sacrifice of himself” (Heb. 9:26) and thereby made also an end to the condemnation and punishment of sin for His people. Romans 8:1 declares that there is “no condemnation for those who are in Christ Jesus”. Why? Because of His sacrificial work on their behalf. He has satisfied the wrath of God on their behalf and has been punished according to the demand of the law in place of His elect (Rom. 3:25-26; Gal. 3:10-13).

According to Romans 8:32-34, the reason that no condemnation is possible for the Children Of God is because of:

  1. the death of Christ on their behalf;
  2. the resurrection of Christ on their behalf; and
  3. the intercession of Christ on their behalf.

These threefold reasons do not depend upon them and are not things done by them. Rather, they are things done for them by Christ. See here for more on Romans 8:34.

2. The condemning wrath of God

Complete atonement You have made
And by Your death have fully paid
The debt Your people owed
No wrath remains for us to face
We’re sheltered by Your saving grace
And sprinkled with Your blood

— Sovereign Grace Music - Now Why This Fear, verse 2.

This is closely connected to the first point above. We are free from the guilt of sin and likewise from the condemnation which comes because of sin. Christians will never know the wrath of God. They have been, prior to regeneration, under the wrath of God (John 3:36), but after regeneration, we will have no taste of His wrath. We may be under His discipline, but His discipline is not equivalent to His holy and righteo...

1689 Baptist Confession Chapter 6: Of the Fall of Man, Of Sin, And of the Punishment Thereof - Commentary
Simon Wartanian | 23,349 views | 7,955 words | 0:42:14 hours | 04 March 2015 21:18
The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 6 Fall Of Man Sin Condemnation Total Depravity Total Inability Original Sin Federal Headship
...m disobeyed, all the curses of the Covenant came upon us, too. Thus, the guilt of sin was imputed (Rom. 5:12) to us and the corrupted nature conveyed by ordinary generation, i.e., procreation. Note especially the word ordinary, which excludes our Lord from being under Adam since His birth or generation was unordinary. From our first point of life we are sinful. We are conceived in sin. Conceived in and not by sin. We are by nature children of wrath (Eph. 2:3), not Children Of God. And we are subject to all the curses of God because of Adam’s law-breaking and our own sins against God and will remain so unless the Lord Jesus sets us free.

Here is the Confession’s full statement on the classic doctrine of Original Sin, or as Dr. Wayne Grudem suggests, Inherited Sin. We see that Adam and Eve, or more specifically, Adam, stood in our place in the Garden. They were the tree of the human family, so to speak, and if the tree is corrupt, its fruits will also be corrupt (Matt. 7:18). It was God Who appointed Adam as the Federal Head of the human race, the legal representative. It was His doing, there is no questioning of God’s decision. He is righteous in all His ways and is never “unfair” (Deut. 32:4; Gen. 18:25; Job 34:10). None of us would have done otherwise if we were in their shoes, being tempted by the deceiver. Because of Adam and Eve’s transgression of God’s Law, the guilt of sin is imputed (attributed) to all their posterity and also the punishment, hence even children die (that’s the punishment of disobedience). This is not to imply that all children go to Hell anymore than to say that the reason that Christians die is that God is punishing them (see chapter 31 for more on this subject and chapter 10 on infant salvation). The corrupted nature was carried over, transmitted, transported and imparted to all his descendants coming by “ordinary generation” (excluding the Lord Jesus Christ, Who was the seed of the woman, not man and conceived by the Holy Spirit).

This doctrine of Original Sin or the Federal Headship of Adam is best seen in Romans 5:12-21. Let’s take a look at Romans 5:12:

Rom. 5:12 Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned— 

Here we see the entrance of sin into the world through Adam and by the breaking of God’s law, came the punishment upon sin–death (Gen. 2:16-17). Because of that disobedience and having Adam as the representative, all sinned. This is not referring to people actually committing sin, but this refers to all who were in Adam or had Adam as their covenant head. In the mind of God, when he sinned, they sinned. This is confirmed by the fact that people die not (necessarily, or always) because of their personal sin, but because of Adam’s sin (Rom. 5:15). Death was the penalty for Adam’s transgression and thus it is imputed and transferred to all his descendants. This is seen in the tragic death of many infants who have not yet sinned themselves, but are born sinful in Adam and receive his punishment–death. The wages of sin is death (Rom. 6:23), why would “sinless” babies die? Some may want to say that death is just natural in the world, no, it’s not. From a secular point of view, it obviously is, but not from a biblical view. Death came through man. It was not there when God created a “very good” creation (Rom. 5:12, 15, 17; Gen. 1:31). The verse is best understood to refer to the fact that when Adam sinned,...

1689 Baptist Confession Chapter 32: Of the Last Judgment - Commentary
Simon Wartanian | 22,670 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
...On the Day of Judgment, the Lord’s people will be in joy, in peace, and have confidence as we saw in paragraph 1, as they will be vindicated and rewarded for their works done in faith through the Spirit. Therefore, the thought of the Day of Judgment brings encouragement to the believer in that their works are not in vain and that God works everything according to His will and will reward them on the last day. Moreover, the Day of Judgment gives the believers encouragement in enduring trials in this life, knowing that they will be vindicated and their foes will be judged on the last day. They will see the downfall of their enemies and their enemies will see the glory and praise of the Children Of God. We are the children of the King, and therefore anyone who “messes” with us, “messes” with the King.

Until He comes, we are to engage in the business of our Master, doing His work and expecting His return, although we know not at what hour He will come. The Lord was explicit that no man will know the day or hour of His Second Coming (e.g., Matt. 24:36). Therefore, we should always be awake (Mark 13:35-37), and busy with the Master’s work, so that when He returns, He will see us doing His work. We don’t want the Master to come back and see us sleeping and neglecting His work. Therefore, we should always be watchful and in the expectation that He would come, crying from the bottom of our hearts and longingly saying, “Come, Lord Jesus!” (Rev. 22:20).

...he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead.”

 (Acts 17:31)

Footnotes

  1. ^ Many Scriptural references have been supplied by Samuel Waldron’s Modern Exposition of 1689 Baptist Confession of Faith which was apparently supplied by the Westminster Confession of Faith 1646.
  2. a, b, c, d John Gill. Exposition of the Entire Bible. Taken from the TheWord Bible Software. In loc.
  3. ^ John Calvin. Commentaries. Taken from the TheWord Bible Software. In loc.
  4. a, b, c, d Albert Barnes’ Notes on the Bible. Taken from the TheWord Bible Software. In loc.
  5. ^ Alan W. Gomes. Evangelicals and the Annihilation of Hell Part One. Bible Research.
  6. a, b Jonathan Edwards. The Eternity of Hell’s Torments.
  7. ^ The Pulpit Commentary. Taken from the TheWord Bible Software. In loc.
  8. a, b Robert A. Peterson. The Dark Side of Eternity: Hell as Eternal Conscious Punishment. Christian Research Institute.
  9. ^ Charles J. Ellicott. Commentary For English Readers. Taken from the TheWord Bible Software. In loc.
  10. ^ G. K. Beale, David H. Campbell. Revelation: A Shorter Commentary. (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing. 2015). p. 305.
  11. ^ As quoted in Alan W. Gomes. Evangelicals and the Annihilation of Hell Part One.
  12. ^ Robert L. Dabney. Systematic Theology. (Edinburgh: Banner of Truth Trust, 1985). p. 854.
  13. ^ Charles Hodge. Systematic Theology: Volume 3: Soteriology. (Peabody, MA: Hendrickson Publishers. 1999, originally 1872). p. 877.
  14. ^ As quoted in Stephen E. Alexander, Flaws in the Arguments for Annihilationism.
  15. a, b Alan W. Gomes. Evangelicals and the Annihilation of Hell Part Two. (Bible Research, 1991). Footnote references removed.
  16. ^ Hodge, Systematic Theology. p. 3:874.
  17. ^ Thayer’s Greek Lexicon in Bible Hub, 575. apo.
  18. ^ Jamieson, Fausset, Brown. Commentary Critical and Explanatory on the Whole Bible (Full). Taken from the TheWord Bible Software. In loc.
  19. ^ Johann Albrecht Beng...
1689 Second Baptist Confession of Faith Highlighted
Simon Wartanian | 35,216 views | 17,012 words | 1:29:18 hours | 16 November 2014 22:30
1689 Second Baptist Confession Of Faith Creed Calvinist Reformed Baptist
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Chapter 12: Of Adoption [Return] [Commentary]

  1. All those that are justified, 1 God vouchsafed, 2 in and for the sake of his only Son Jesus Christ, 3 to make partakers of the grace of adoption, by which they are taken into the number, and enjoy the liberties and privileges of the Children Of God, have his name put upon them, 4 receive the spirit of adoption, have access to the throne of grace with boldness, are enabled to cry Abba, Father, 5 are pitied, protected, provided for, and chastened by him as by a Father, yet never cast off, but sealed to the day of redemption, 6 and inherit the promises as heirs of everlasting salvation.7
    1. Gal. 3:24-26
    2. 1 John 3:1-3
    3. Eph. 1:5; Gal. 4:4-5; Rom. 8:17, 29
    4. Rom. 8:17; John 1:12; 2 Cor. 6:18; Rev. 3:12
    5. Rom. 8:15; Eph. 3:12; Rom. 5:2; Gal. 4:6; Eph. 2:18
    6. Ps. 103:13; Prov. 14:26; Matt. 6:30, 32; 1 Peter 5:7; Heb. 12:6; Isa. 54:8-9; Lam. 3:31; Eph. 4:30
    7. Rom. 8:17; Heb. 1:14; 9:15

Chapter 13: Of Sanctification [Return] [Commentary]

  1. They who are united to Christ, effectually called, and regenerated, having a new heart and a new spirit created in them through the virtue of Christ’s death and resurrection, 1 are also farther sanctified, really and personally, 2 through the same virtue, 3 by His Word and Spirit dwelling in them; 4 the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified, and they more and more quickened and strengthened in all saving graces, to the practice of all true holiness, 5 without which no man shall see the Lord. 6 
    1. John 3:3-8; 1 John 2:29; 3:9-10; Rom. 1:7; 6:1-11; 15:16; 2 Cor. 1:1; Eph. 1:1; Phil. 1:1; Col. 3:12; Acts 20:32; 26:18; 1 Cor. 1:2, 6:11
    2. 1 Thess. 5:23; Rom. 6:19, 22
    3. 1 Cor. 6:11; Acts 20:32; Phil. 3:10; Rom. 6:5-6
    4. John 17:17, Eph. 5:26; 3:16-19; Rom. 8:13
    5. Rom. 6:13-14; Gal. 5:17, 24; Rom. 8:13; Col. 1:11; Eph. 3:16-19; 4:22-25; 2 Cor. 7:1
    6. Heb. 12:14
  1. This sanctification is throughout the whole man, yet imperfect in this life; there abideth still some remnants of corruption in every part, 1 whence ariseth a continual and irreconcilable war; 2 the flesh lusting against the Spirit, and the Spirit against the flesh. 3
    1. 1 Thess. 5:23; 1 John 1:8, 10; Rom. 7:18, 23; Phil. 3:12
    2. 1 Cor. 9:24-27; 1 Tim. 1:18; 6:12; 2 Tim. 4:7
    3. Gal. 5:17; 1 Peter 2:11
  1. In which war, although the remaining corruption for a time may much prevail, 1 yet through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome; 2 and so the saints grow in grace, perfecting holiness in the fear of God, pressing after an heavenly life, in evangelical obedience to all the commands which Christ as Head and King, in His Word hath prescribed them. 3
    1. Rom. 7:23
    2. Rom. 6:14; 1 John 5:4; Eph. 4:15-16
    3. 2 Peter 3:18; 2 Cor. 3:18; 7:1; Matt. 28:20

Chapter 14: Of Saving Faith [Return] [Commentary]

  1. The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts, and is ordinarily wrought by the ministry of the Word; by which also, and by the administration of baptism and the Lord’s supper, prayer, and other means appointed of God, it is increased and strengthened.
    1. John 6:37, 44; Acts 11:21, 24; 13:48; 14:27; 15:9; 2 Cor. 4:13; Eph. 2:8; Phil. 1:29; 2 Thess. 2:13; 1 Peter 1:...