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1689 Baptist Confession Chapter 29: Of Baptism - Commentary

Simon Wartanian | 44,856 views | 45,510 words | 3:58:30 hours | 06 March 2015 23:14

... A sign is something visible which points to inward and spiritual realities. The rainbow was the visible sign of the Noahic Covenant, it functioned as a token (“Something serving as an indication, proof, or expression of something else”^[25]) that God will not destroy the earth by water again (Gen. 9:13-17). Circumcision functioned as a visible sign of the Abrahamic Covenant, which symbolized the need to be cleansed from sin through blood-spilling. For Abraham, it was a sign and a seal of the faith which he had prior to circumcision (Rom. 4:11). The Sabbath functioned as a visible sign of the Mosaic Covenant. It functioned as a sign that God had set His people apart (Ex. 31:12-17; Ezek. 20:12, 20). There is no sign mentioned in connection with the Davidic or the New Covenant explicitly. But the throne would probably fit as a visible sign for David that he will always have someone from his posterity to sit on it and rule over Israel. As for the New Covenant, we only have two “positive and sovereign institution[s]” (28:1). I admit from the start that we have no text in the New Testament identifying baptism or the Lord’s Supper either as signs individually, or signs together of the New Covenant. But does this then imply that we have no reason to see them as signs at all? Obviously not. We see them as signs of the New Covenant when we understand what a sign or a token is.

We noted above on Colossians 2:11-12 that we do not see baptism replacing/fulfilling circumcision as the sign of the New Covenant, as it is often alleged by our paedobaptist brethren, but rather, circumcision of the foreskin has its counterpart in the circumcision of the heart. Circumcision of the foreskin was not fulfilled in water baptism, but rather in the circumcision of the heart. There is nothing said there about water baptism being fulfilled and has become the sign of the covenant, as it functioned for the Abrahamic Covenant. That was not the purpose or intention of the apostle. But we may indeed see baptism as a sign of the covenant because baptism signifies something. Our Confession says that baptism is “a sign of fellowship” and union with Christ, as we tried to show above. Baptism shows us the blessings of the covenant. In water baptism, we picture the spiritual union which we have in Christ and thus we have it as a sign of the blessings of the New Covenant. In baptism, we picture the death, burial, and resurrection of our Lord Christ and our union with Him. Therefore, baptism is a sign of the New Covenant.

The Lord’s Supper likewise functions as a sign of the New Covenant. A sign to be celebrated and not neglected, because, with the celebration of the Lord’s Supper, we remember the Lord’s death until He comes (1 Cor. 11:26). When we remember the Lord’s death in the Lord’s Supper, we have the gospel in visible form. We remember His great love for His own and the sacrifice of His life for our sake. We experience spiritual union with our Savior. We remember and express our thanksgiving for His great salvation and the forgiveness which he offered us on the cross and offers us daily. We celebrate His grace, in that he, God over all blessed forever (Rom. 9:5), became a man to take our sins upon Himself and give us His perfect righteousness.

We have two sovereign institutions given to us by the Mediator of the New Covenant, the Lord Christ, to function as visible manifestations of the truths of the gospel. They serve as visible signs and tokens to show inward ...

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

Simon Wartanian | 42,005 views | 63,926 words | 5:35:37 hours | 06 March 2015 23:27

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Dispensational Problems

In addition to the problems with Historic Premillennialism, which are common with Dispensationalism, I see the following problems with this system.

It is obviously a recent innovation starting with John Nelson Darby in the 1830s and is certainly not confessional. Dispensationalists reject Covenant Theology (chapter 7), the abiding validity of the moral Law of God (chapter 19), the Christian Sabbath (chapter 22), and the eschatology of the Confession (chapter 31) among other things. But the biblical problems are greater.

Two Peoples Of God

First of all, it’s a novel idea that the Church and Israel are a separate people of God. From the earliest times of the Church, the Church saw itself as coming in place of Israel as the people of God. Dispensationalists derogatorily refer to this as Replacement Theology. Call it what you want, the Scriptures teach that the Church, Jewish and Gentile believers, are the Israel of God and the history of Christian theology up to Darby proves this. If you would read the old commentators, they would always refer to the Old Testament prophecies of restoration and prosperity as relating to the Church as the singular people of God. No doubt, a lot of the commentators saw also a latter-day restoration of Israel (e.g., John Gill does this very often), but not as a separate people of God. But there came a change with the prominence of Dispensationalism, and the promises of God to His Church were taken away and given to an earthly and fleshly people, i.e., only to physical descendants of Abraham. They contended that we must separate Israel and the Church. They are not one people, but two different peoples of God, one heavenly and the other earthly with two separate plans. To defend this novel teaching, Dispensationalists do not allow the New Testament to interpret the Old. It is our belief that the New Testament should take precedence over the Old, not because the Old was not inspired or the New is more inspired. Rather, it is our belief that there is a greater clarity in the New Testament than in the Old. The Old was filled with types and shadows, but in the New, we have the reality in Christ. Moreover, the interpretation of the apostles of the Old Testament is the correct interpretation of the Old Testament, not the “literal” interpretation of Dispensationalists. Let me give you a few examples.

In Galatians 3, the apostle Paul interprets the Abrahamic Covenant to have had promises made to Abraham to his singular Offspring who is Christ (Gal. 3:16). Then he goes on to say that “if you are Christ’s, then you are Abraham’s offspring, heirs according to promise” (Gal. 3:29). Also,

Gal. 3:7-9 Know then that it is those of faith who are the sons of Abraham. 8 And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “In you shall all the nations be blessed.” 9 So then, those who are of faith are blessed along with Abraham, the man of faith.

It is the teaching of Dispensationalism that the Abrahamic Covenant forms the basis that Israel must remain as the people of God and is always entitled to the Promised Land, and that Israel has not yet attained to the (complete) fulfillment of that promise. But this is contrary to the clear teaching of Scripture that all the promises were indeed fulfilled to Israel (e.g., Josh. 21:43-45) which were made to the physical seed. Yet, as we saw, ...

A Review of O. Palmer Robertson's The Israel of God

Simon Wartanian | 10,458 views | 3,313 words | 0:17:02 hours | 19 January 2017 22:25

Book Review O. Palmer Robertson Israel Of God Eschatology Covenant Theology Dispensationalism Kingdom Of God

...uote

Its Lifestyle

Chapter four was perhaps the chapter from which I learned the most. In this chapter Dr. Robertson examines the wilderness motif throughout the Scriptures for the people of God. He shows the wilderness in relation to Israel. How from then the Scriptures form a basis that the wilderness is the time for God’s people to be tested and nourished by God. The wilderness imagery or motif dominates Scripture and describe the journey of the people of God. Just like Israel of old had to wander in the wilderness 40 years before entering the land of Canaan, so likewise, the Israel of God must wander the wilderness of this world before entering their everlasting Sabbath—Heaven.

The wilderness motif is not only found in the Old Testament, but it is also found in the life of John the Baptist as well as the Lord Jesus Christ.

In the wilderness the people of God are disciplined by God as sons, as He disciplined His Old Covenant people. In the wilderness the people of God are nourished by God (Rev 12:6). It is a place where the God of the Covenant is present with His people, as He was by day and night with Israel of old. Dr. Robertson also mention that the wilderness is pictured both as a place of danger as well as great miraculous deliverance of God. He writes:

The wilderness is depicted both as a region of great danger and at the same time as a place of wondrous deliverance. In the narrative of the crossing of the Red Sea (Ex. 13:17-14:31), the whole pattern of Israel's ensuing experience in the wilderness may be seen.4 Threat of disaster is answered by miraculous deliverance. (p. 88)

This theme is also found for the New Covenant people of God most exhaustively in the New Testament in Hebrews 3-4. Where the people of God have the greater Exodus of the Lord Christ behind them, yet they are still striving to enter the eternal Sabbath of God (Heb 4:11).

Dr. Robertson traces the wilderness motif throughout the Old Testament and New Testament.

The Coming of the Kingdom

Although God is King over all things and His kingdom rules over all (e.g. Ps 103:19), yet “a more specific manifestation of his authority is displayed in the kingdom of his Messiah” (p. 113). The Kingdom came with the coming of its King.

This was likewise a very helpful chapter wherein his Amillennialism and Two-Staged Kingdom theology showed, which is good! See here for more on Amillennialism and the Two-Staged Kingdom of God.

In this chapter Dr. Robertson shows the important and crucial place of Israel in the plan of God as related to the coming of the Kingdom and how Scripture connects the coming of the Kingdom with Israel. But as argued earlier and continually throughout the book, the Israel of God is not defined by ethnicity, but by faith in the Messiah.

There is a very helpful discussion on the Kingdom of God in Acts as it relates to the disciples’ question in Acts 1:6. He shows how the New Testament vision of the Kingdom is that it is spiritual in the present age and non-consummate, but it will have its consummation at the Second Coming of its King. The Kingdom comes in two stages and no more. What some (e.g. Dean Davis) have called the Kingdom of the Son and the Kingdom of the Father. There was also a helpful discussion on Revelation and an Amillennial interpretation of chapter 20.

Romans 11

Chapter six deals with the question of Israel’s future. Dr. Robertson maintains that ethnic Israelites are and will always be p...

Irresistible Grace, Effectual Calling - Scripture List

Simon Wartanian | 13,235 views | 2,545 words | 0:13:07 hours | 23 March 2014 22:21

Calvinism Election Predestination Mercy Sovereignty Verse List God Is In Control Irresistible Grace Effectual Calling

...mAnd Paul and Barnabas spoke out boldly, saying, “It was necessary that the word of God be spoken first to you. Since you thrust it aside and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles. 47 For so the Lord has commanded us, saying, “‘I have made you a light for the Gentiles, that you may bring salvation to the ends of the earth.’” 48 And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life believed.

Acts 16:13-15 And on the Sabbath day we went outside the gate to the riverside, where we supposed there was a place of prayer, and we sat down and spoke to the women who had come together. 14 One who heard us was a woman named Lydia, from the city of Thyatira, a seller of purple goods, who was a worshiper of God. The Lord opened her heart to pay attention to what was said by Paul. 15 And after she was baptized, and her household as well, she urged us, saying, “If you have judged me to be faithful to the Lord, come to my house and stay.” And she prevailed upon us.

Rom 8:29-30 For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. 30 And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.

Rom 9:15 For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” 16 So then it depends not on human will or exertion, but on God, who has mercy.

Rom 11:25-29 Lest you be wise in your own sight, I do not want you to be unaware of this mystery, brothers: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in. 26 And in this way all Israel will be saved, as it is written, “The Deliverer will come from Zion, he will banish ungodliness from Jacob”[5]; 27 “and this will be my covenant with them when I take away their sins.[6]” 28 As regards the gospel, they are enemies for your sake. But as regards election, they are beloved for the sake of their forefathers. 29 For the gifts and the calling of God are irrevocable.

Eph 2:8-9 For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, 9 not a result of works, so that no one may boast.

The metaphor of ‘being made alive’ and being ‘born again’

Jn 1:11-13 He came to his own, and his own people did not receive him. 12 But to all who did receive him, who believed in his name, he gave the right to become children of God, 13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.

Jn 3:3-8 Jesus answered him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” 4 Nicodemus said to him, “How can a man be born when he is old? Can he enter a second time into his mother's womb and be born?” 5 Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. 6 That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. 7 Do not marvel that I said to you, ‘You must be born again.’ 8 The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.”

Jn 5:21 For as the Father raises the dead and gives them life, so als...

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

Simon Wartanian | 40,989 views | 35,236 words | 3:04:25 hours | 04 March 2015 20:52

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 1 Holy Scriptures Bible Canon Inspiration Authority Inerrancy Infallibility Apocrypha Old Testament New Testament Canon Sufficiency Sola Scriptura

...nd Christian prudence (wisdom). These are things like the time of worship on the Lord’s Day, the type of building or place to worship, how long the service will be, beamer screen or not, or the finances of the church. These are things which the Scripture does not directly or indirectly speak about but are left to Christian wisdom and common sense. Nonetheless, the general rules of the Word are still to be observed in these matters. These are not to be disconnected from the Word just because they are not directly addressed by the Word. See chapter 22 about the elements and circumstances of worship.

The Sufficiency of Scripture

To say that Scripture is sufficient is not to say that it speaks on every topic imaginable or that it tells us everything that we should do and everything which we should not. Rather, the sufficiency of Scripture is defined as Scripture containing everything necessary that God wanted us to know about salvation, faith, and the walk of obedience. Whatever God had deemed necessary for His people to know, He has written for our benefit in Scripture. The primary passage in Scripture which teaches the sufficiency of Scripture is 2 Timothy 3:16:

2Tim. 3:16-17 All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, 17 that the man of God may be complete, equipped for every good work.

Here, the apostle Paul gives us a great and necessary-to-know description of Holy Writ. The Scriptures, all of it, is profitable for teaching us the will of God; for reproving and criticizing us and our actions, because in them God has revealed His perfect Law of righteousness. The Scripture is profitable for correcting us, leading us in the way which we should go and teaching us to walk in the path of the Lord. And finally, the Scripture teaches us righteousness and how we should live before the face of God. Going a verse before, Paul said to Timothy that “the sacred writings...are able to make you wise for salvation through faith in Christ Jesus” (2Tim. 3:15). Therefore, in the Scripture as a whole is found the way of righteousness, the way of salvation and the way of obedience. The purpose of God in giving the Scripture is that the man of God may be complete, not lacking anything, but rather be ready and have everything that he needs for every good work. God has given the Scriptures as a blessing to His people and as the way through which He speaks to His church. Furthermore, He has given the Scriptures so that we may know everything that He wants us to know about Him, the way of salvation and obedience. If the Bible doesn’t speak about a particular issue, I believe we may still discern a general principle from Scripture which we should apply to all areas of life. The Bible was not written to address every issue directly, though, the person who has a biblical worldview will see the world differently in all areas. Sinclair Ferguson writes, “Everything I need to learn in order to live to the glory of God and enjoy him for ever I will find in the application of Scripture. Yet this narrow focus broadens out into everything. For one thing, Scripture teaches us something about everything.”^[46] It is the Word of God which is said to make the man and woman of God complete, mature, perfect and adequate for every good work which God has commanded us. It is only here where God speaks directly to us, and therefore it is the sole infallible rule of faith and pract...

1689 Baptist Confession Chapter 13: Of Sanctification - Commentary

Simon Wartanian | 23,021 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

...et. 1:16). God’s people are especially called to holiness of life because of their relationship with God (Lev. 20:26; Deut. 7:6; 14:2; 26:19). The Cyclopedia of Biblical, Theological and Ecclesiastical Literature gives us a pretty good picture of what is consecrated or considered the use of the Greek and Hebrews words for “holy”:

The Hebrew word קָדֵשׁ and the Greek word ἃγιος, rendered “holy,” “hallowed,” and “sanctified,” are applied to certain times which were hallowed — as the Sabbath and the Hebrew festivals (Gen 2:3; Exo 20:8; Exo 20:11; Lev 23:37; 2Ki 10:20); to the things said to be hallowed, as the sacred incense or perfume (Exo 30:36; Mat 7:6), the sacred vestments (Exo 28:2; Exo 28:4), the sacred utensils (Exo 30:29; 1Ch 22:10; 2Ti 2:21), the holy bread (Lev 21:22; 1Sa 21:5), the altar (Exo 29:37; Exo 30:1; Exo 30:10; Mat 23:19), and portions of the sacrifices (Lev 2:3; Lev 2:10). So, also, of places said to be hallowed (Exo 3:5; Act 7:33), as the holy city, i.e. Jerusalem (Neh 11:1; Isa 48:2; Mat 4:5; Mat 24:15; Mat 27:53; Act 6:13; Act 22:28), the holy mountain, i.e. Zion (Psa 2:6), the Tabernacle (Num 18:10); the Temple (Psa 138:2), the most holy place, the oracle (Exo 26:33; Exo 28:43; Heb 9:2-3; Heb 9:12; 1Ki 6:16; 1Ki 8:6; Eze 41:23). So, also, men are said to be hallowed, as Aaron and his sons (1Ch 23:13; 1Ch 24:5; Isa 43:28), the firstborn (Exo 13:2), and the Hebrew people (Exo 19:10; Exo 19:14; Daniel 12), also the pious Hebrews, the “saints” (Deu 33:3; Psa 16:3; Dan 7:18), like the word חָסַיד, rendered “saint” (Psa 30:4; Psa 31:23; Psa 37:28; Psa 1:5; Psa 52:9; Psa 79:2; Psa 97:10), and “godly” (Psa 4:3).^[5]

In the New Testament, we meet a few Greek words with the same basic input. The verb ἁγιάζω (hagiazo, G37) in its various forms is used 25 times in the New Testament. It is used to mean “to separate, consecrate; cleanse, purify, sanctify; regard or reverence as holy”.^[6] It is used of God’s name (Matt. 6:9; Luke 11:2); the gold of the temple, the gift on the altar (Matt. 23:17, 19); of Christ (John 10:36; 17:19; Heb. 2:11; 10:29 see here; 1 Pet. 3:15); of believers (John 17:17, 19; Acts 20:32; 26:18; 1 Cor. 1:2; 6:11; 1 Thess. 5:23; 2 Tim. 2:21; Heb. 2:11; 10:10, 14; 13:12; Rev. 22:11); of the church (Eph 5:26); of the unbelieving spouse and children (1 Cor. 7:14); of things made holy by the word of God and prayer (1 Tim. 4:5); of the flesh (Heb. 9:13). As Louis Berkhof observes, “The verb hagiazo is a derivative of hagios, which like the Hebrew qadosh expresses primarily the idea of separation.”^[7]

The next word is the adjective ἅγιος (hagios, G40). Hagios is used 221 times in the New Testament. Mounce explains:

In general, two facts stand out in the NT regarding hagios (“holy, sacred”). First, God and what is associated with him is declared as “holy.” God is specifically described as holy (Jn. 17:11; 1 Pet. 1:15-16; Rev. 6:8; 6:10), and Christ is called holy in the same sense as God (Rev. 3:7; cf. 1 Jn. 2:20). God’s name is holy (Lk. 1:49), as is his covenant (Lk. 1:72), his angels (Mk. 8:38; Lk. 9:26; Acts 10:22; Jude 14; Rev. 14:10), his attendants (Eph. 2:19; Col. 1:12; 1 Thess. 3:13; Rev. 18:20), the prophets (Lk. 1:70), and the Scriptures (Rom. 1:2; 7:12). Jesus is addressed as “the Holy One of God” by an unclean spirit (Mk. 1:24; Lk. 4:34), by the angel Gabriel (Lk. 1:35), and by Simon Peter (Jn. 6:69). He is called God’s “holy servant” (Acts 4:27; cf. 3:14). Here reference to “holy”...

1689 Baptist Confession Chapter 21: Of Christian Liberty and Liberty of Conscience - Commentary

Simon Wartanian | 17,468 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

...ristian Under The New Covenant

The previous ten points were common to the elect in all ages, but there are things which the children of God, after the coming of Christ, have greater liberties in.

1. Freedom from the yoke of the ceremonial law

The ceremonial law was abrogated because it was fulfilled by Christ (see 19:3 for our discussion), therefore, believers under the New Covenant are not obliged to follow the ceremonial laws. These were laws concerning ritual cleanness and uncleanness; animal sacrifices; dietary laws; feasts; ceremonial Sabbaths and so on. These things have been fulfilled in Christ thereby have been done away with. Therefore, anyone obligating the people of God to obey those laws is intruding upon the liberty which God has given His children from the ceremonial laws of the Old Testament and is therefore anti-Gospel. This was the law which the Judaizers wanted the Gentile Christians to follow and about which Paul said that it functioned as a dividing wall between Jew and Gentile (Eph. 2:14-16). As Christians, we are freed from the rigor and curse of the law (point 3 above), we are freed from the ceremonial law, but we are not freed from the moral law. In fact, the moral law is enforced in chapter 19 of the Confession. Therefore, we should not understand obedience to God’s moral law to be something that is intruding on our liberty, but rather, something which we, having liberty, are called to walk in.

2. Greater boldness of access to the throne of grace

This point is similar to point 10 above. The Epistle to the Hebrews says:

Heb. 4:16 Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.

We have confidence in Christ Jesus to find grace from God. We no longer fear God as a judge who will condemn us, but we love and know Him as our caring and beloved Father who has saved us, although we hated Him. Calvin notes concerning this passage:

Let us therefore come boldly, or, with confidence, etc. He draws this conclusion, — that an access to God is open to all who come to him relying on Christ the Mediator; nay, he exhorts the faithful to venture without any hesitation to present themselves before God. And the chief benefit of divine teaching is a sure confidence in calling on God, as, on the other hand, the whole of religion falls to the ground, and is lost when this certainty is taken away from consciences.^[3]

We know and we are confident that if we go to God through Christ we will find Him sitting on the throne of grace from which He will pour His grace upon His needy children. We strive to love God and obey Him, not because we fear His punishment, but because He has displayed amazing grace and love to us and therefore, we strive to show our thankfulness and love for Him. We love Him as our Father, and as His children, we seek to do that which is pleasing in His sight.

3. Fuller communications of the free Spirit of God

The work of the Holy Spirit in the lives of the believers after the ascension of Christ is greater than His work prior to that event. John says that the Spirit “dwells with you [the disciples] and will be in you” (John 14:17). He is at the present with them and around them, but in the future, He will be in them. Furthermore,

John 7:39 Now this he said about the Spirit, whom those who believed in him were to receive, for as yet the Spirit had not been given, because Jesus was not yet glorified.

Albert Barne...

1689 Baptist Confession Chapter 23: Of Lawful Oaths and Vows - Commentary

Simon Wartanian | 16,321 views | 5,299 words | 0:27:50 hours | 06 March 2015 19:34

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 23 Oaths Vows Swearing Allegiance

...n truth, righteousness, and judgement, solemnly calleth God to witness what he , and to judge him according to the truth or falseness thereof. 1

Deut. 10:20; Exod. 20:7; Lev. 19:12; 2 Chron. 6:22-23; 2 Cor. 1:23^[4]

Religious worship is that worship which is instituted by God and revealed by His Word (see chapter 22 especially paragraphs 1 and 5). A lawful oath is an element and a part of God’s holy religious worship. What is a lawful oath? It is wherein the person swearing in truth, righteousness, and judgement, solemnly calleth God to witness (2 Chron. 6:22-23; 2 Cor. 1:23). An oath is a call upon God to be the witness to something or a “transaction” between men. A most basic example of this is in marriage when God is called to be the witness along with the people present. The Confession speaks specifically of a lawful oath. This means that there are unlawful oaths, namely those which contradict the descriptions given here. A lawful oath is taken when a person realizes the solemnity of such an act. The Scriptures warn us against being rash with our words and oaths (Eccl. 5:2; Jas. 5:12). We call upon God with hearts purified and realizing what we are calling God to do in this situation. We are calling Him to be the knower of our heart and intentions. may deceive people, we can never deceive God. We are calling Him to judge us according to the truth or falseness (2 Chron. 6:22-23) of our oath. We are to something and calling God to be the arbiter of the truthfulness of what we have sworn.

An oath is something honorable. It is something that is solemn. an oath, a person swears by the name of God that they are telling the truth and nothing but the truth. This is what is often done in court when a person places their hand on the Bible and pledges that they are telling the truth and at the same time, calls upon God to be a witness that they are indeed telling the truth. Therefore, when a liar and a deceiver takes an oath by the name of God, he is taking the Lord’s Name in vain and he is bringing judgment upon himself (Ex. 20:7).

An oath is considered a part of worship because in an oath we are calling upon the God Whom we worship to witness to the things which we are saying. We are actually calling upon Him to examine us and judge us “according to the truth or falseness” of the oath and the words which we have spoken. Therefore, the Bible warns us to not be “rash with your mouth, nor let your heart be hasty to utter a word before God” (Eccl. 5:2). We should not be quick to swear an oath on every occasion, but only wherein we are necessarily called to do so and without violating our conscience. For if we rashly make oaths and not fulfill them, then we are calling the judgment of God upon us.

§2 The Name Of God Only Is That By Which Men Ought To Swear

The name of God only is that by which men ought to swear; and therein it is to be used, with all holy fear and reverence; therefore ...

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

Simon Wartanian | 22,817 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

... faithful have a real and spiritual communion with their Savior as He administers grace to them.

The Breaking Of Bread

This is the first designation of the Lord’s Supper in the New Testament. It is used in Luke 24:35; Acts 2:42, 46; 20:7, 11; 1 Corinthians 10:16-17. The early Christians were continually celebrating the Lord’s Supper in the manner which their Lord did. As Christ took bread and broke it, so the Christians called this ordinance the breaking of bread, which reminded them of Christ’s body given for them. Notice that in Acts 20:7, the purpose of the church gathering on the Lord’s Day, is to break bread. They were gathered on the Christian Sabbath, as a church, to celebrate the Lord’s Supper.

Eucharist

Eucharist means thanksgiving and refers to the words of Christ in Luke 22:19 before breaking and distributing the bread to His disciples. The Greek verb for giving thanks is εὐχαριστήσας (eucharistēsas). There is no doubt that thanksgiving should play a fundamental part as we celebrate the Lord’s Supper, thinking of the work of Christ and receiving the benefits thereof anew in a spiritual and close communion with our Savior. But unfortunately, this name is closely associated with the abominable sacrifice of the Mass, therefore, it is not used by Protestants.

Significance

There are several things that are signified by the Lord’s Supper. The Lord’s Supper is not a dead ritual, but a sign and a token, which signifies and grants grace to those who already believe (see Means of Grace below). Here are the things which the Lord’s Supper signifies.

The Lord’s Death

The most obvious thing that the Lord’s Supper signifies is the Lord’s sacrificial death on behalf of His people. His body was broken and His blood was shed for His people so as to redeemed them from sin. The Lord’s Supper reminds the Christian of the pivotal event of history when our Lord died on that cross to take away our sin and bear in Himself the punishment thereof. Therefore, whenever we celebrate the Lord’s Supper, we are reminded of the work of Christ on behalf of His people in His vicarious death on the cross. As we are reminded of that work we are also receiving new graces and appreciation of that glorious work of redemption. This is especially true when the Lord’s Supper is preceded by a confession of sin. As we think of Christ’s atonement, we are reminded that all our sins have been washed away and we have been given the perfect righteousness of Christ instead of our filthy rags. In this ordinance, we have signified for us that Christ shed His blood and His body was broken for our sake, so as to forgive us of every sin. Both the ones we did before our regeneration and after our regeneration, even the ones which we confessed before participating in the Lord’s Supper.

Communion With Christ

In rejection of the Roman Catholic and Lutheran understanding of Christ’s presence in the Supper, the Reformed understand Christ’s presence to be spiritual. Roman Catholics are fond of expressing Christ’s presence in words like “real” and “literal.” In contrast, we affirm that there is a real spiritual presence of Christ. The bread and wine, remain as they are, and there’s not a single change in them. But these elements symbolize Christ’s body and blood. The presence of Christ is not in the bread and wine but in the faith of believers. Christ is especially present among His gathered people in the Lord’s Supper. He ministers to us graces anew and reminds us of His a...