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

Simon Wartanian | 40,899 views | 65,864 words | 5:42:00 hours | 04 March 2015 21:27

...s are revealed to man for “the advancing and bettering of his state” [Nehemiah Coxe] can also be said of all other divine covenants with man throughout the Bible. Abraham (along with his carnal and spiritual seed) was better off for the covenant revealed to him. The Israelites were better off for the covenant revealed to them. It promised them blessings from God that were not promised to them prior to its promulgation. David and the Israelites were better off for the covenant revealed to them, and believers of all ages are much better off for the revelation of the new covenant in its promissory form in the Old Testament and in its concluded, or historically ratified, form in the New Testament.^[7]

Nehemiah Coxe writes:

The immediate and direct end therefore, of God’s entering into covenant with man at any time (so far as concerns man himself) is the advancing and bettering of his state. God never made a covenant with man in which his goodness to him was not abundantly manifest. Yes, such is his infinite bounty that he has proposed no lower end to his covenant transactions with men than to bring them into a blessed state in the eternal enjoyment of himself. And therefore, when one covenant (through the weakness of man in his lapsed state) has been found weak and unprofitable as to this great end of a covenant because insufficient to accomplish it, God finds fault, abolishes it, and introduces another in which full provision is made for the perfect salvation of those that have interest in it (Hebrews 8:7, 8).^[8]

Now that we know what a covenant is, let us delve into the covenants of which the Bible speaks.

The Covenant of Works

We begin our study of the covenants with the Covenant of Works because that is the way our Confession starts this chapter. Some may be searching for the phrase “Covenant of Works” in paragraph 1 or the whole chapter. You won’t find it. But that does not mean that the concept of the Covenant of Works is not here. A few reasons may be given as to why the Confession does not use the phrase “covenant of works” in this chapter, while the sister confessions do. First of all, if we compare the title of the chapter, in the Westminster and Savoy confessions we have “Of God’s Covenant with Man”, while in the 1689 we have “Of God’s Covenant.” The 1689 focuses on the revelation and establishment of the Covenant of Grace, while the others treat God’s covenants from the beginning and not only focusing upon the Covenant of Grace. The 1689 “concentrates on the covenant of grace and either assumes or implies the covenant of works, making its explicit mention superfluous.”^[9] The fact that the Confession, by its omission, is not denying the doctrine of the Covenant of Works is seen in that it is both explicitly (19:6 [2x]; 20:1) as well as implicitly (6:1; 19:1) implied elsewhere:

19:6 Although true believers be not under the law as a covenant of works, to be thereby justified or condemned, yet it is of great use to them as well as to others, in that as a rule of life, informing them of the will of God and their duty, it directs and binds them to walk accordingly; discovering also the sinful pollutions of their natures, hearts, and lives, so as examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against, sin; together with a clearer sight of the need they have of Christ and the perfection of his obedience; it is likewise of use to the regenerate to restrain their cor...

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

Simon Wartanian | 36,577 views | 73,377 words | 6:24:05 hours | 06 March 2015 19:29

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

... is forbidden. What God has commanded is to be done and that alone is to be done.

In Vain Do They Worship Me

Mark 7:6-8 And he said to them, “Well did Isaiah prophesy of you hypocrites, as it is written, “‘This people honors me with their lips, but their heart is far from me; 7 in vain do they worship me, teaching as doctrines the commandments of men.’ 8 You leave the commandment of God and hold to the tradition of men.”

Now we come to the New Testament and there is not a hint that the Regulative Principle, so clearly articulated in the Old Testament, has been changed or that we now operate under a different principle. Obviously, some things have been changed such as sacrifices, the Temple, the priesthood and so on. But concerning those, we have a warrant to understand they’re done away with and fulfilled. But there is not a hint in the New Testament that God no longer regulates His worship or that God is no longer jealous for His worship.

The Jews in this passage were bringing a tradition of the elders to the same authority as the Scriptures. They required that they wash in a particular way before eating. Therefore, when they saw the disciples of our Lord eating with “defiled hands” they accused them of “not walk[ing] according to the tradition of the elders” (Mark 7:5). Our Lord’s response is cited above. The first accusation is that they’re hypocrites. They merely appear religious and try to be religious on the outside, but on the inside they’re false. They present themselves as devout to the Word of God, but pay more careful attention to the “tradition of men” than the “commandment of God”. They try to invent ways of pleasing and worshiping God. But God’s response to their innovations is that they are “vain”. This passage the Lord Jesus cites from Isaiah 29:13 from the LXX, which is slightly different from the Hebrew:

Isa 29:13 LXXE And the Lord has said, This people draw nigh to me with their mouth, and they honour me with their lips, but their heart is far from me: but in vain do they worship me, teaching the commandments and doctrines of men.

Their worship is merely outward and is therefore false. Even if it would have contained the right “parts of worship” it would have been false because it was not from the heart. But that was not the only case with the Pharisees. Their heart was not right, but the content of worship was likewise not right. They had added to the worship and commandments of God as the Lord accuses them of doing. In the way that they elevated their “tradition of the elders”, they made void the Word of God and worshiped God falsely and in vain. Calvin notes:

But in vain do they worship me The words of the prophet run literally thus: their fear toward me has been taught by the precept of men. But Christ has faithfully and accurately given the meaning, that in vain is God worshipped, when the will of men is substituted in the room of doctrine. By these words, all kinds of will-worship, ( ἐθελοθζησκεία,) as Paul calls it, ( Col 2:23,) are plainly condemned. For, as we have said, since God chooses to be worshipped in no other way than according to his own appointment, he cannot endure new modes of worship to be devised. As soon as men allow themselves to wander beyond the limits of the Word of God, the more labor and anxiety they display in worshipping him, the heavier is the condemnation which they draw down upon themselves; for by such inventions religion is dishonored.^[12]

Philip Schaff no...

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

Simon Wartanian | 29,760 views | 63,926 words | 5:35:37 hours | 06 March 2015 23:27

...s of my life, and I shall dwell in the house of the LORD forever” (Ps. 23:6; cf. Ps. 16:10-11; 17:15; 73:24; 115:18). He expects to ever live in the presence of God. He did not only live with and for God in his earthly life, but he believes that God’s presence will always be with Him. He will dwell in His house and this is said at a time when the Temple was not yet built. Elijah is said to have “went up by a whirlwind into heaven” (2Kings 2:11). Jesus shows that there will be a resurrection from the fact that Abraham, Isaac, and Jacob are living before the presence of God (Matt. 22:31-32; Luke 20:37-38).

But there is the greater revelation of this fact in the New Testament. There is general agreement amongst Christians that once they die, they will be in the presence of the Lord. (1) The Lord Jesus, before being crucified and going back to the Father, tells His disciples that He will go before them to prepare a place for them, and then come and take them to that place (John 14:1-4). The Lord Jesus, through His atonement on the cross and resurrection, made a place for His people, and then He comes and takes them in their death to Himself. (2) Paul says that it is better for him to die because dying is gain, why? Because in dying we will go to the place where the Lord Christ is (Phil. 1:21-23). To depart and to die is to be with Christ, which is better. (3) To another church, he writes that as long as we live in the body, we are away from the Lord. His greater desire is to be “away from the body and at home with the Lord” (2 Cor. 5:8). As long as we live our lives here, we are with the Lord and the Lord is with us, but it is not the same as being “at home with the Lord.” Then we will see Him face to face and have close and direct communion with Him. (4) The Author of Hebrews says that Christians join in worship with those in heaven, which includes “the spirits of the righteous made perfect” (Heb. 12:22-23). In heaven, they reach sinless perfection, yet they still await the resurrection of their body. Notice that these are said to be the “spirits of the righteous”, the Author is not speaking of a bodily resurrection, for that is after the Intermediate State is over and Christ has come back. (5) John describes the martyrs of the Lord Christ who were waiting until God’s judgment would come upon the wicked who persecuted them. They are described as “the souls of those who had been slain” (Rev. 6:9). They were living in the presence of God, they were neither inactive nor in a state of soul sleep. These passages teach us that there is a better state of existence awaiting Christians after they die.

The Souls Of The Wicked In Hades

Sheol

The Old Testament does not directly say that much about the place of punishment, but this does not mean that it is entirely silent. There is an interesting discussion concerning the concept of Sheol in the Old Testament. The word Sheol is translated with hell, grave, and pit in the KJV. Strictly speaking, hell (Gehenna) does not yet exist. Hell is the place of final torment in body and soul. It is popular to speak of the wicked now going to hell, yet, strictly speaking, they go down to Hades, not Hell. Hell is the place of final punishment after the resurrection and final judgment. Both the righteous and the wicked are said to go to Sheol (Gen. 37:35; Num. 16:30; 2Sam. 1:23; Ps. 49:15,16; 88:3; 89:48; Eccl. 9:10; Isa. 5:14; Hos. 13:14) and that’s why in our modern versions (e.g., the ESV) it is never re...

1689 Baptist Confession Chapter 29: Of Baptism - Commentary

Simon Wartanian | 27,663 views | 45,510 words | 3:58:30 hours | 06 March 2015 23:14

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 29 Baptism Believer's Baptism Immersion Dipping Infant Baptism Covenant Theology 1689 Federalism Westminster Federalism

...ving my testimony, I was baptized on 16-06-2013.

It is not my purpose in this chapter to overthrow the paedobaptist position by directly arguing against it, but by presenting a positive case for credobaptism—baptism upon the profession of faith. No doubt, we would have to touch upon some arguments or texts which our paedobaptist brethren like to use. But mainly, this is meant to be a positive case of what we (Reformed) Baptists believe.

§1 What Baptism Is And Is Not

Baptism is an ordinance of the New Testament, ordained by Jesus Christ, to be unto the party baptized, a sign of his fellowship with him, in his death and resurrection; of his being engrafted into him; 1 of remission of sins; 2 and of giving up into God, through Jesus Christ, to live and walk in newness of life. 3
1. Rom. 6:3-5; Col. 2:12; Gal. 3:27^[1]
2. Mark 1:4; Acts 22:16
3. Rom. 6:4

Baptism is an ordinance of “positive and sovereign institution” (chapter 28:1) and it is an ordinance of the New Testament. Baptism is a sign of...fellowship (e.g., Gal. 3:27) and union with Christ for the party baptized. Baptism is a sign, i.e., something visible representing something invisible (union with Christ). Baptism signifies our fellowship with Him, in His death and resurrection (Rom. 6:3-5). As we are submerged in the water, we picture the Lord’s death and ours. As we come out of the water, we picture the Lord’s resurrection and ours. Baptism signifies our union with Christ or as it is here called, our being engrafted into Him (Gal. 3:27; see chapter 27). It signifies the washing away or remission of sins (Acts 22:16). It also signifies our giving up into God or our determination to submit to God, through Jesus Christ and to live and walk in newness of life (Rom. 6:4), which we have received from the Lord and which baptism pictures. Notice that baptism is called a sign and not the cause or an instrument of fellowship with Christ. It does not cause those things enlisted, but pictures these realities visibly. Which brings us to the subjects of Christian Baptism in the next paragraph.

That baptism is an institution and ordinance of our Lord is very clear from Matthew 28:18-20. There, we are given the command to make disciples of all nations by baptizing and teaching them. It is a given for Christians that it is Christ Who instituted it for all believers just like He did the Lord’s Supper. But what is baptism actually? According to the Confession, it is a sign. Being a sign means that it points beyond itself to something else and this something is the work of Christ on behalf of believers. Baptism has a mode in which it is to be performed and also specific subjects who should be its recipient. Hercules Collins in 1691 defined baptism as “an external washing, plunging or dipping a profest Believer, in the Name of the Father, Son, and Holy Ghost.”^[2] As the previous chapter explained, baptism is a “positive and sovereign institution”. This means that it is dictated by the will and directions of the Institutor. We dare not play around with it, add or take things from what He has commanded. We should be terrified if we neglect anything which He has commanded concerning this ordinance, or add to His ordinance. We dare not rest our case upon consequences, analogies, or even church history. The Sovereign Institutor has spoken His mind in the Holy Scriptures. Benjamin Keach, therefore, observed that “because Baptism (as well as Circumcision was) is a mere positive Law, and ...

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

Simon Wartanian | 38,939 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

...o;, but we understand that this is comprehended under the fifth commandment to honor our parents, and derived from it.

Positive Law

Positive Law simply said is a moral law that has no basis in nature nor is it self-evident, but is based upon a commandment of God. Dr. Barcellos defines positive laws as:

Positive laws are those laws added to the Natural or Moral Law. They are dependent upon the will of God. These laws are “good because God commands them.” They become just because commanded. The first Positive Laws were given to Adam in the Garden (Gen. 1:28; 2:17), as far as we know. Subsequent Positive Laws are spread throughout the Old and New Testaments. Positive laws can be abrogated for various reasons. They are not necessarily universal or perpetual. Some obvious illustrations of Positive Law in the Old Testament are circumcision and animal sacrifices and two New Testament illustrations are baptism and the Lord’s Supper under the New Covenant...Neither circumcision, animal sacrifices, baptism, or the Lord’s Supper are either universal or perpetual.^[3]

§1 God gave to Adam a law of universal obedience written in his heart

God gave to Adam a law of universal obedience written in his heart, 1 and a particular precept of not eating the fruit of the tree of knowledge of good and evil; 2 by which he bound him and all his posterity to personal, entire, exact, and perpetual obedience; promised life upon the fulfilling, and threatened death upon the breach of it, and endued him with power and ability to keep it. 3
1. Gen. 1:27; Eccles. 7:29; Rom. 2:12a, 14-15^[4]
2. Gen. 2:16-17
3. Gen. 2:16-17; Rom. 10:5; Gal. 3:10,12

Adam was given a law of universal obedience written in his heart (Rom. 2:14-15). Even in his innocence, man was never without the law of God (chapter 4:2). This law is a law of universal obedience, i.e., it concerns everyone. The location of this law was not in stone, but in his heart; it was inward. In addition to this law, he was also given a particular precept of not eating the fruit of the tree of knowledge of good and evil (Gen. 2:16-17). By obedience to the law and the precept he was given, he was bound along with all his posterity to personal, entire, exact, and perpetual obedience. Everyone was to obey all of the law, exactly as God required and forever. This law being given in the context of the Covenant of Works had promises and threats. For a law without a covenant has no rewards or threats. But when it is placed in a covenantal context, it is expanded with rewards and threats. The reward or promised life was upon the condition of obedience, which is implied if they did not breach the covenant but would eat of the tree of life (Gen. 2:9; 3:22). But death was the punishment for the breach of the commandments and the covenant (Gen. 2:17). Furthermore, God endued Adam with the power and ability to keep all those things which He commanded and gave him. Therefore, Adam was not placed in a disadvantaged state.

The Law Upon The Hearts Of All Men

We believe that when Adam stood in the Garden, he stood as a representative of all his posterity (see here on Adam’s federal headship). He did not stand to represent himself alone, but God placed him as the covenant head over the whole human race. His obedience would be our obedience and his disobedience would be our disobedience. Sadly, we know what Adam did. Therefore, we believe that Adam did have the perfect Law of God upon His heart. The moral law, or t...

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

Simon Wartanian | 29,719 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

...does it mean that the Scripture is inspired? Are creeds and confessions above or subordinate to the Scriptures? In this chapter, we will explore the Bible’s view of the Word of God. The paragraphs in which I deal with parts of the Scripture’s doctrine are not necessarily in a logical order, therefore, here are the topics in a somewhat more logical order:

Necessity of Scripture (paragraph 1)
Scripture As Self-Revelation (paragraph 1)
Canon of the Old Testament (paragraph 4)
Canon of the New Testament (paragraph 3)
Inspiration of Scripture (paragraph 2)
Inerrancy and Infallibility of Scripture (paragraph 1)
Authority of Scripture (paragraph 4)
Sufficiency of Scripture (paragraph 6)
Sola Scriptura (paragraph 1, 10)
Authentication of Scripture (paragraph 5)
Perspicuity of Scripture (paragraph 7)
Interpretation of Scripture (paragraph 9)

This chapter is in many ways based upon the truths in 2 Timothy 3:16. All the particular subjects which are treated are part of a unified whole doctrine about God’s Word.

§1 The Holy Scripture is the only sufficient, certain, and infallible rule

The Holy Scripture is the only sufficient, certain, and infallible rule of all saving knowledge, faith, and obedience 1, although the light of nature, and the works of creation and providence do so far manifest the goodness, wisdom, and power of God, as to leave men inexcusable 2; yet are they not sufficient to give that knowledge of God and his will which is necessary unto salvation. 3 Therefore it pleased the Lord at sundry times and in divers manners to reveal himself, and to declare that his will unto his church 4; and afterward for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the church against the corruption of the flesh, and the malice of Satan, and of the world, to commit the same wholly unto writing; which maketh the Holy Scriptures to be most necessary 5, those former ways of God’s revealing his will unto his people being now ceased. 6
1. Isa. 8:20; Luke 16:29; Eph. 2:20; 2 Tim. 3:15-17^[1]
2. Ps. 19:1-3; Rom. 1:19-21, 32; 2:12a, 14-15
3. Ps. 19:1-3 with vv. 7-11; Rom. 1:19-21; 2:12a, 14-15 with 1:16-17; and 3:21
4. Heb. 1:1-2a
5. Prov. 22:19-21; Luke 1:1-4; 2 Peter 1:12-15; 3:1; Deut. 17:18ff; 31:9ff, 19ff; 1 Cor. 15:1; 2 Thess. 2:1-2, 15; 3:17; Rom. 1:8-15; Gal. 4:20; 6:11; 1 Tim. 3:14ff; Rev. 1:9, 19; 2:1 etc.; Rom. 15:4; 2 Peter 1:19-21
6. Heb. 1:1-2a; Acts 1:21-22; 1 Cor. 9:1; 15:7-8; Eph. 2:20

Holy Scripture, which is defined to be the 66 books of the Old and New Testaments, is “sufficient, certain, and infallible”. This means that Scripture is enough; true and sure; and cannot err. What is the scope of this sufficiency, certainty, and infallibility? The Confession says that Scripture is the only infallible “rule of all saving knowledge, faith, and obedience”. Holy Scripture is given as a measuring line and a standard. It is a standard of standards. There are other standards and rules besides the Bible, but the Bible alone is the “sufficient, certain, and infallible rule”. The Bible is the norm and rule to test everything else by.

Paragraph 1 then moves to speak about the insufficiency of general revelation for salvation. The “light of nature, and the works of creation and providence” demonstrate that there is a powerful God Who is the Creator of everything. Yet this knowledge is not sufficient to save. Although it is sufficient to leave men inexcusable. This is basic...

1689 Baptist Confession Chapter 26: Of the Church - Commentary

Simon Wartanian | 31,349 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

...o;. This unity extends itself in the unity of Jew and Gentile under the inaugurated New Covenant. In Ephesians 2, the apostle speaks of this unity in which God has torn down the dividing wall which stood between Jew and Gentile (Eph. 2:14). By breaking that wall of division, God has created peace between those who stood on both sides of the wall. He has done this by making one new man from the two.

Scripture not only speaks of unity as a fact, but also as an imperative and something to strive for. In Ephesians 4, God equips us until “we all attain to the unity of the faith and of the knowledge of the Son of God” (Eph. 4:13). The calls for unity in the New Testament are numerous. In Philippians 2:2, the apostle says, “complete my joy by being of the same mind, having the same love, being in full accord and of one mind.” The apostle Peter calls all of us to “have unity of mind, sympathy, brotherly love, a tender heart, and a humble mind” (1 Pet. 3:8).

Therefore, we see that the unity of the church is both a fact and something which we should strive for.

Universality of the Church

The catholicity of the church is the attribute which points to the fact that there is but one church of Christ. The unity of the church likewise touches on this point. But the attribute of catholicity shows that the church of Christ is everywhere in the world. In a sense, to speak of a Roman Catholic church is an oxymoron. Roman is specific, while catholic is general and universal. The church of Christ is not an ethnically or geographically limited body. It is a church which is one “with all those who in every place call upon the name of our Lord Jesus Christ” (1 Cor. 1:2). It is a church that has people from all nationalities. The primary divide in the Bible is between Jews and Gentiles. The Old Covenant was an exclusive covenant by design. But the New Covenant and its commission are universal. Christ’s call is to go and “make disciples of all nations” (Matt. 28:19). He did not send the church to Israel alone, or to Rome alone, but to the whole world. Even that divide which permeated the Jewish mind has been torn down in the New Testament. As noted above, the dividing wall has been torn down and as a result, God has made one new man from Jew and Gentile believers (Eph. 2:14). The apostle Paul speaks of the oneness of the church in gender, nationality, and social status (Gal. 3:28; Col. 3:11). When the apostle John saw the heavenly vision in Revelation 5, he described the redeemed as they “people for God from every tribe and language and people and nation” (Rev. 5:9; 7:9). While there are countless local churches all around the world, yet they constitute one universal church by their faith in Christ.

Apostolicity of the Church

The apostolicity of the church points to the foundation of the church. Ephesians 2:20 speaks of the church which is “built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone”. Roman Catholics, obviously, interpret this attribute with reference to the Papacy. But this attribute has nothing to do with the Papacy. Rather, it points to the fact that the church of Christ was built, instituted, and taught by the representatives of Christ. As we noted above on Matthew 16 and Peter, the Lord told him that he is the rock on which He will build His church. This was also the case as Peter preached the gospel to Jews, Gentiles, and Samaritans. The apostles, even now, remain to build the church throu...

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

Simon Wartanian | 41,188 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

... is the only One who can save us. We also read about the Servant Messiah in Isaiah’s prophecies. In Isaiah 42, we read—

Isa. 42:1 Behold my servant, whom I uphold, my chosen, in whom my soul delights; I have put my Spirit upon him; he will bring forth justice to the nations.

The Servant of the Lord is none other than the Lord Jesus Who is prophesied about before He came on the scene. He is the Lord’s chosen and He is in whom God delights (Matt. 3:17; 17:5, etc.). We also read of Christ being the chosen of God and in whom God delights in the New Testament Scriptures often with allusions to the Old Testament (John 6:27; 1 Pet. 2:4-6). Christ is the prime elect of God, and all the believers have been elected in Him and when they come to faith, they become united with Him.

Christ the Priest and Mediator

Our Lord is not only the prime elect of God, the Son of God, God the Son, the Savior and Awaited One, but He is also the High Priest of God’s people. The task of the priest is to be a mediator between God and man. This was the case in the Old Testament also, for example, when the people would come with their sacrifices to the Levitical priests, or on the Day of Atonement when the High Priest would intercede and make atonement for the people of Israel (Lev. 16). Christ the Lord is the High Priest and mediator of the New Covenant (Heb. 8:6; 12:24). The priests were to stand between God and man, but the problem with the Levitical priesthood was the fact that the priests themselves were not pure. They themselves were full of weaknesses and sin and they were to stand between sinful man (themselves being sinful) and holy God. That’s problematic.

After the Order of Melchizedek

The Book of Hebrews (which is now my second favorite epistle after Romans) lays great stress, especially in chapter 7, on Melchizedek and his priesthood. Melchizedek comes on the scene in the life of Abraham after the slaughter of the kings in Genesis 14. He comes at once on the scene and the text tells us that “He was priest of God Most High” (Gen. 14:18). Even at that time, there were more people who knew God other than the ones we meet in the Bible. Melchizedek was a priest of God the Most High. He comes here on the scene and for centuries we hear nothing about him until we come to the Messianic Psalm 110:4.

Ps. 110:4 The LORD has sworn and will not change his mind, “You are a priest forever after the order of Melchizedek.”

Here, Yahweh promises to David’s Adonai (Lord) that He would be a priest forever. The strange part that His priesthood would not be after the order of Levi and Aaron, as it was the only acceptable form of the priesthood under the Law, but “after the order of Melchizedek.” The significance of the Melechizedekian priesthood lies in the various statements about him in the book of Hebrews:

Heb. 7:2-3 and to him [Melchizedek] Abraham apportioned a tenth part of everything. He is first, by translation of his name, king of righteousness, and then he is also king of Salem, that is, king of peace. 3 He is without father or mother or genealogy, having neither beginning of days nor end of life, but resembling the Son of God he continues a priest forever.

Heb. 7:5-8 And those descendants of Levi who receive the priestly office have a commandment in the law to take tithes from the people, that is, from their brothers, though these also are descended from Abraham. 6 But this man who does not have his descent from them received tithes from A...

1689 Baptist Confession Chapter 17: Of The Perseverance of the Saints - Commentary

Simon Wartanian | 28,016 views | 43,749 words | 3:48:12 hours | 05 March 2015 19:18

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Perseverance Of The Saints Preservation Of The Saints Assurance Of Salvation Eternal Security Apostasy Falling Away. Hebrews 6

...cation: Justification is a legal act of God by which He declares guilty sinners free because of Christ’s work. Our sin is put upon Him, and we receive His righteousness (e.g., 2 Cor. 5:21; Rom. 3:21-31). How does it happen that God’s verdict, for a (supposedly) regenerate believer, becomes void after that person falls away (see Rom. 8:1)? Does the person become unjustified? Does he lose his justification? But how can that be if God has already declared them just based on nothing in themselves, but solely by grace through faith because of Christ? The idea that justified believers came become unjustified unbelievers is not found in the New Testament and has great implications on the doctrine of justification by free grace and through faith alone. Those who believe such things happen practically believe in justification by works or perseverance by works. See chapter 11 for more on justification.

Christ’s Obedience: The Father has given the Son a charge, namely, to lose none of the elect (e.g., John 6:37-40). How does this fit with the idea that we can become unregenerate and unjustified, or to say it in another way: to be lost? Does the Son of God now fail? But how can God fail in accomplishing all His will (Isa. 46:8-11; Ps. 33:10-11; 115:3; Isa. 14:27; Dan. 4:34-35)? If the Son has received a charge and a command from the Father to lose nothing of what the Father has given Him, will the Son be disobedient to the Father’s command? The Son testifies of Himself that He “always do[es] the things that are pleasing to him” (John 8:29). Will He also lose none of the elect, or will He fail at this point to do that which is pleasing to God the Father? You see, at this point, we are not talking about those who professed to be Christian at one time but now have denied the faith, i.e., apostates. Now we’re talking about God. We are talking about God’s glory and reputation. Will the Son fail or will He succeed in doing all the Father’s will? I believe that the Son will not fail to accomplish all the Father’s will for Him, for He is the Son of God! And here I’m not even talking about the fact that the Lord Jesus intercedes for us which guarantees that we will not be lost (e.g., Heb. 7:25).

By just considering these four points, the idea of “falling away” and becoming unregenerate seems unbiblical to me. But that is not the only thing that drives me that way. It is also the clear testimony of Scripture that leads me to believe that indeed: none of the elect can become unelect; none of the regenerate can become unregenerate; none of the justified can become unjustified and that the Christ will never fail!

For texts on the Perseverance of the Saints, see here. Below I want to take a look at a few passages from the New Testament concerning the fact that God preserves all His elect.

Johannine Corpus

I believe that John is the clearest Gospel on the Doctrines of Grace. All five points are taught in clear form in the Gospel and obviously, that includes the Perseverance of the Saints. Below are some passages from the Johannine writings (mainly the Gospel) in support of this doctrine.

John 6:37-40 – I should lose nothing

All that the Father gives me will come to me, and whoever comes to me I will never cast out. 38 For I have come down from heaven, not to do my own will but the will of him who sent me. 39 And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day. 40 For this ...

Extensive review of Jonathan Menn's Biblical Eschatology

Simon Wartanian | 4,794 views | 12,397 words | 1:05:40 hours | 09 February 2022 21:11

Book Reivew Jonathan Menn Eschatology Amillennialism Dispensationalism Millennium

...the larger book. The summaries of his book which are also available at ThirdMill also helped in my decision.

Now that introductions are out of the way, I think that this is one of the best books on eschatology from an amillennial viewpoint. My very favorite is probably Sam Storms’ Kingdom Come: The Amillennial Alternative because it was the first book that I read after becoming an amillennial through a YouTube video. The High King of Heaven from Dean Davis is likewise a favorite of mine because it was thorough and dealt with many Old Testament prophecies and interpreting them through the lens of the New Testament just like the Apostles did (see my review here). But Dr. Menn’s book is by far the most comprehensive. The author is widely read as the 20 pages of the bibliography can testify. In one sense, the book accumulates the best scholarship and summarizes it. This book is filled footnotes to all kinds of authors from various eschatological viewpoints.

Note: Unless otherwise stated, all the ellipses, square brackets and italics in citations are not my own, but Dr. Menn’s.

Hermeneutical issues

In the Introduction, Dr. Menn explains the distinction between individual and corporate eschatology. He then proceeds to define the major hermeneutical issues which must be decided when thinking about eschatology. These are:

Do the second coming of Christ, the resurrection and judgment of all humanity, and the inauguration of the eternal kingdom, occur as aspects of one great event, or are they separated by a temporary messianic kingdom that lasts a thousand years?
Are we able to predict when any of the “end-time” events will occur by paying attention to the events transpiring in the Middle East or other geopolitical occurrences?
What is the role of the church in all of this?

The major eschatological positions (premillennialism, postmillennialism and amillennialism) differ on the nature and timing of the kingdom in Revelation 20. He then proceeds to briefly lay out the eschatological positions and words which are often used.

Interpreting prophecy

Nature of Prophecy

In chapter 2, entitled “Interpreting Prophecy and Apocalyptic” he lays out the hermeneutics needed which will be used in interpreting prophecy. This is mainly directed against dispensational premillennialism with its insistence on “consistent literal interpretation,” especially of prophecy. Before we a priori decide upon a “literal interpretation” of prophecy, we must first understand the nature of prophecy. The prophets primarily did two things: “(1) They warned God’s people of the consequences of disobedience to the Lord’s ways by oracles of judgment; and (2) They called God’s people back to faithfulness by oracles of salvation” (pp. 6-7). Their purpose was to change the behavior of people and call them to repentance rather than give them things interesting to think about or a map of the future. Their primary function was forth-telling rather than fore-telling. What makes prophecy difficult is the medium in which it was given to the prophets. They are sometimes given in a dream or visionary form. This means that s

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