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

Simon Wartanian | 13,383 views | 5,299 words | 0:27:50 hours | 06 March 2015 19:34

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Chapter 23: Of Lawful Oaths and Vows

What does the Bible say about Oaths and vows? Doesn’t the Bible mention them a lot? What about when Christ said that we should not swear? What is the difference between an oath and a vow?

This chapter should be viewed in the context of the Anabaptists who refused Oaths based on their understanding of Matthew 5:33-37. The Anabaptist Mennonite Network writes:

Many [Anabaptists] refused to swear Oaths. Oaths were very important in sixteenth-century Europe, encouraging truth-telling in court and loyalty to the state. Anabaptists often rejected these, citing Jesus’ teaching in Matthew 5 and arguing that they should always be truthful, not just under oath. Nor would they swear loyalty to any secular authority.^[1]

An example of the Anabaptist stance on Oaths and vows comes from their own mounts. The Schleitheim Confession of Faith comes from 1527 and was written by Michael Sattler in Germany. J. C. Wenger, a translator of the confession, explains:

The Schleitheim Confession was widely circulated. Ulrich Zwingli translated it into Latin and attempted to refute it already in 1527. It was in print in its original German form as early as 1533. John Calvin used a now-lost French translation of the Seven Articles in his refutation of Anabaptism published in 1544.^[2]

All this means is that it is a very good representative of Anabaptist teaching. Therefore, it is also representative of what it says on vows and Oaths:

Seventh. We are agreed as follows concerning the oath: The oath is a confirmation among those who are quarreling or making promises. In the Law it is commanded to be performed in God’s Name, but only in truth, not falsely. Christ, who teaches the perfection of the Law, prohibits all swearing to His [followers], whether true or false, -- neither by heaven, nor by the earth, nor by Jerusalem, nor by our head, -- and that for the reason which He shortly thereafter gives, For you are not able to make one hair white or black. So you see it is for this reason that all swearing is forbidden: we cannot fulfill that which we promise when we swear, for we cannot change [even] the very least thing on us.^[2]

The seventh and last article goes on to answer some common objections made against the first statement. A century later (1632), the Dutch Mennonites still confessed the same of what was said by Sattler:

XV. Of the Swearing of Oaths

Concerning the swearing of Oaths we believe and confess that the Lord Christ has set aside and forbidden the same to His disciples, that they should not swear at all, but that yea should be yea, and nay, nay; from which we understand that all Oaths, high and low, are forbidden, and that instead of them we are to confirm all our promises and obligations, yea, all our declarations and testimonies of any matter, only with our word yea, in that which is yea, and with nay, in that which is nay; yet, that we must always, in all matters, and with everyone, adhere to, keep, follow, and fulfill the same, as though we had confirmed it with a solemn oath. And if we do this, we trust that no one, not even the Magistracy itself, will have just reason to lay a greater burden on our mind and conscience. Matt. 5:34, 35; Jas. 5:12; II Cor. 1:17.^[3]

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

Simon Wartanian | 41,148 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

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speak slightly and irreverently of His name (Deut. 28:58; and many other places where the name of the Lord is lifted up high);
profess His name, but do not live consistently according to that profession (Tit. 1:6; Rom. 2:24);
use God’s name in idle discourse and for no reverent purpose;
merely worship Him outwardly, but not in our hearts (Matt. 15:8-9; Hos. 4:8; Ezek. 33:31);
pray to Him, but don’t believe in Him (Prov. 15:8);
profane and abuse His Word and Truth;
swear rashly and sinfully by God’s name (Matt. 5:34; Deut. 6:13; Heb. 6:16; see chapter 23);
prefix God’s name to sinful actions (2 Sam. 15:7, 10);
speak wrongly about God (Num. 21:5);
falsify our promises to God and break our oath’s in His Name.

Holy is the Name of our God and therefore we should not use it carelessly, but we must be in awe, adoration, and reverence when we speak His Name. We abhor any and all violations of this commandment. We desire that the Name of the Lord not be taken in vain or profaned, but rather honored and glorified. For this is also what this commandment calls us to do. The WLC 112 teaches that to not take the Name of the Lord in vain means:

That the name of God, his titles, attributes, ordinances, the Word, sacraments, prayer, Oaths, vows, lots, his works, and: Whatsoever else there is whereby he makes himself known, be holily and reverently used in thought, meditation, word, and writing; by an holy profession, and answerable conversation, to the glory of God, and the good of ourselves, and others.^[15]

To not take the Name of the Lord in vain is to honor and glorify His Name. Aren’t the commands and summons to do that plenty in the Bible? To not take the Lord’s Name in vain is to pray “Hallowed be thy name” (Matt. 6:9). To not take the Lord’s Name in vain is to glorify Him, speak and honor the truth which He has revealed about Himself. The Bible calls on us to praise the name of our God (Ps. 7:17; 69:30; 113:1-3; 148:5; etc.) and to glorify Him (Isa. 24:15; Ps. 86:9, 12; John 12:28; Rev. 15:4).

The purport of this Commandment is, that the majesty of the name of God is to be held sacred. In sum, therefore, it means, that we must not profane it by using it irreverently or contemptuously. This prohibition implies a corresponding precept—viz. that it be our study and care to treat his name with religious veneration. Wherefore it becomes us to regulate our minds and our tongues, so as never to think or speak of God and his mysteries without reverence and great soberness, and never, in estimating his works, to have any feeling towards him but one of deep veneration.^[30]

Will Not Hold Him Guiltless

Watson observes that:

This prohibition is backed with a strong reason, ‘For the Lord will not hold him guiltless;’ that is he will not hold him innocent. Men of place and eminence deem it disgraceful to have their names abused and inflict heavy penalties on the offenders. ‘The Lord will not hold him guiltless that taketh his name in vain;’ but looks upon him as a criminal, and will severely punish him. The thing here insisted on is, that great care must be had, that the holy and reverend name of God be not profaned by us, or taken in vain.^[30]

God will not tolerate those who take His Name in vain. They will certainly be punished, He will not leave them without punishment, either in this life and certainly in the next. Under the Old Covenant, blasphemy was punishable by death (Lev. 24:11-16) because it is a serious sin, e...

1689 Second Baptist Confession of Faith Highlighted

Simon Wartanian | 26,955 views | 17,012 words | 1:29:18 hours | 16 November 2014 22:30

1689 Second Baptist Confession Of Faith Creed Calvinist Reformed Baptist

...d Works

Of the Perseveraance of the Saints

Of the Assurance of Grace and Salvation

Of the Law of God

Of the Gospel and the Extent of Grace thereof

Of Christian Liberty and Liberty of Conscience

Of Religious Worship and the Sabbath Day

Of Lawful Oaths and Vows

Of the Civil Magistrate

Of Marriage

Of the Church

Of the Communion of Saints

Of Baptism and the Lord’s Supper

Of Baptism

Of the Lord’s Supper

Of the State of Man after Death, and of the Resurrection of the Dead

Of the Last Judgement

(More) Scriptural references have been added from Sam Waldron’s excellent Modern Exposition of 1689 Baptist Confession of Faith.

Chapter 1: Of the Holy Scriptures [Return] [Commentary]

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
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

Under the name of Holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments, which are these:

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OF THE OLD TESTAMENT	OF THE NEW TESTAMENT
Genesis	Matthew
Exodus	Mark
Leviticus	Luke
Numbers	John
Deuteronomy	Paul’s Epistle to the Romans
Joshua	I Corinthians & II Corinthians
Judges	Galatians
Ruth	Ephesians
I Samuel & II Samuel	Philippians
I Kings & II Kings	Colossians
I Chronicles, II Chronicles	I Thessalonians & II Thessalonians
Ezra	I Timothy & II Timothy
Nehemiah	To Titus
Esther	To Philemon
Job	The Epistle to the Hebrews
Psalms	Epistle of James
Proverbs	The first and second Epistles of Peter
Ecclesiastes	The first, second, and third Epistles of John
The Song of Solomen	The Epistle of Jude
Isaiah	The Revelation
Jeremiah
Lamentations
Ezekiel
Daniel
Hosea

1689 Baptist Confession Chapter 24: Of the Civil Magistrate - Commentary

Simon Wartanian | 12,443 views | 5,667 words | 0:29:28 hours | 06 March 2015 19:38

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 24 Civil Magistrates Civil Government Romans 13

...an 4:17, Dan 4:25, Dan 4:34-35.’^[3] But it is essential that we must make an important caveat here, lest we should claim that sinning is tolerated by God. For we learn a general and a simple principle from Acts 4:19-20; 5:28-29 that when a command of civil (or religious) authority contradicts the Word of God, it is to be disobeyed. As John Knox noted long ago, “Resistance to tyranny is obedience to God.” Disobedience to any government when it contradicts God’s Word is obedience to God. Therefore, when the government commands us to take false (or unnecessary) Oaths or to do things which the Lord has forbidden, disobedience to them is actually obedience to God. Just because God institutes all governments, whether good or evil, does not, in fact, mean that He approves of what they do. If Peter and John obeyed the command of the Sanhedrin, they would have been disobedient to God and the call that the Lord Christ gave them to proclaim His resurrection. Both good and evil governments are ordained by God. In fact, as observed by Calvin, “When God wants to judge a nation, He gives them wicked rulers.” Do we need to cite proof-texts for this idea? Is not the history of Israel from the book of Judges and onward a clear demonstration of this truth?

Albert Barnes notes the following on the occasion of this passage:

(3) many of the early Christians were composed of Jewish converts. Yet the Jews had long been under Roman oppression, and had borne the foreign yoke with great uneasiness. The whole pagan magistracy they regarded as founded in a system of idolatry; as opposed to God and his kingdom; and as abomination in his sight. With these feelings they had become Christians; and it was natural that their former sentiments should exert an influence on them after their conversion. How far they should submit, if at all, to heathen magistrates, was a question of deep interest; and there was danger that the “Jewish” converts might prove to be disorderly and rebellious citizens of the empire.

(4) nor was the case much different with the “Gentile” converts. They would naturally look with abhorrence on the system of idolatry which they had just forsaken. They would regard all as opposed to God. They would denounce the “religion” of the pagans as abomination; and as that religion was interwoven with the civil institutions, there was danger also that they might denounce the government altogether, and be regarded as opposed to the laws of the land,

And he also added, ‘It is quite probable, however, that the main danger was, that the early Christians would err in “refusing” submission, even when it was proper, rather than in undue conformity to idolatrous rites and ceremonies.’^[3] Thus the Roman Christians were displaying an attitude of anarchy and not submitting at all to authorities. Therefore, the apostle writes this chapter to command them to obey and honor authority. Barnes also observes in what way these governments are ordained:

This word “ordained” denotes the “ordering” or “arrangement” which subsists in a “military” company, or army. God sets them “in order,” assigns them their location, changes and directs them as he pleases. This does not mean that he “originates” or causes the evil dispositions of rulers, but that he “directs” and “controls” their appointment. By this, we are not to infer:

That he approves their conduct; nor,

That what they do is always right; nor,

That it is our duty “always” to submit to them.^[3]

Likewis...

Welcome To The Staunch Calvinist

Simon Wartanian | 15,455 views | 547 words | 0:02:57 hours | 08 March 2014 16:57

Calvinism Absolute Sovereignty Of God Reformed Theology Reformed Baptist 1689 Baptist Confession Calvinist Baptist

...Of-The-Extent-Of-The-Grace-Thereof-Commentary/" rel="noopener" target="_blank">Of The Gospel, And Of The Extent Of The Grace Thereof

Of Christian Liberty And Liberty of Conscience

Of Religious Worship And the Sabbath Day (A case for the Regulative Principle of Worship and the Christian Sabbath)

Of Lawful Oaths And Vows

Of The Civil Magistrate

Of Marriage

Of The Church

Of the Communion of Saints

Of Baptism And The Lord’s Supper

Of Baptism

Of The Lord’s Supper

Of The State Of Man After Death And Of The Resurrection Of The Dead (Intermediate State Hades, Sheol, Heaven; A Case for Amillennial Eschatology; critique of Premillennialism)

Of The Last Judgment (Endless punishment in Hell contra Annihilationism)

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1689 Baptist Confession Chapter 25: Of Marriage - Commentary

Simon Wartanian | 12,686 views | 4,518 words | 0:23:28 hours | 06 March 2015 19:40

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 25 Chapter Twenty-five Marriage One Man One Woman Homosexuality

...enant between one man and one woman (Matt. 19:5-6) and only that. It is neither lawful for any man to have more than one wife, nor for any woman to have more than one husband at the same time. Monogamy is essential to marriage as defined by the Creator. The question of homosexuality, as it hot now, never crossed the minds of the framers of the Confession as it was obvious that the Bible was against it.

Marriage is a life-long covenant between a man and a woman wherein God is a witness (Mal. 2:15). It is a life-long vow (see chapter 23 on Oaths and vows). In marriage, the man and the woman call upon God as a witness to the vows that they make to each other and bind themselves by the vow, in presence of God, to be faithful to each other. Marriage was instituted by God in the Garden, before the Fall on day six. The Lord wanted to find for Adam a mate, so He brought to him all the animals, yet “for Adam there was not found a helper fit for him” (Gen. 2:20). Therefore, the LORD put Adam to sleep and made a woman from his side. The Lord created a human with the same nature as Adam’s, yet, different character and with different parts which complement each other. Then we read:

Gen. 2:22 And the rib that the LORD God had taken from the man he made into a woman and brought her to the man.

Herein we have the institution of marriage. Adam had finally found someone like him and yet, at the same time, not exactly like him. The mate of Adam was to be “a helper fit for him” (Gen. 2:18, 20). She was to help and assist Adam, completing him. The various translations of this phrase all communicate the idea that Eve was not inferior in being to Adam, but was created to compliment him and complete him. In a sense, Adam was not yet whole without Eve. Verse 20 is translated as follows:

ESV	a helper fit for him
NIV	suitable helper
ISV	companion corresponding to him
NET	companion who corresponded to him
NASB	a helper suitable for him
LXXE	a help like to himself
HCSB	helper...as his complement
KJV	an help meet for him
YLT	an helper -- as his counterpart

Adam and Eve were equal in nature, value, and being. Adam was not superior in being or value to Eve. But authority was given to Adam even before the Fall over Eve, yet this authority was not because Adam was superior in being. Albert Barnes notes on this phrase that it meant “an equal, a companion, a sharer of his thoughts, his observations, his joys, his purposes, his enterprises.”^[2] Matthew Henry’s observation is well-known:

That the woman was made of a rib out of the side of Adam; not made out of his head to rule over him, nor out of his feet to be trampled upon by him, but out of his side to be equal with him, under his arm to be protected, and near his heart to be beloved. Adam lost a rib, and without any diminution to his strength or comeliness (for, doubtless, the flesh was closed without a scar); but in lieu thereof he had a help meet for him, which abundantly made up his loss: what God takes away from his people he will, one way or other, restore with advantage.^[3]

This Hebrew word in vv. 18, 20 means “‘as over against,’ ‘according to his front presence’ - i:e., corresponding to, his counterpart-one like himself in form and constitution, disposition, and affections, and altogether suitable to his nature and wants.”^[4] Matthew Poole likewise notes:

Meet for him; a most emphatical phrase, signifying thus much, one corre...