oath Summary and Overview

a solemn appeal to God, permitted on fitting occasions (Deut. 6:13; Jer. 4:2), in various forms (Gen. 16:5; 2 Sam. 12:5; Ruth 1:17; Hos. 4:15; Rom. 1:9), and taken in different ways (Gen. 14:22; 24:2; 2 Chr. 6:22). God is represented as taking an oath (Heb. 6:16-18), so also Christ (Matt. 26:64), and Paul (Rom. 9:1; Gal. 1:20; Phil. 1:8). The precept, "Swear not at all," refers probably to ordinary conversation between man and man (Matt. 5:34,37). But if the words are taken as referring to oaths, then their intention may have been to show "that the proper state of Christians is to require no oaths; that when evil is expelled from among them every yea and nay will be as decisive as an oath, every promise as binding as a vow."

The principle on which an oath is held to be binding is incidentally laid down in #Heb 6:16| viz. as an ultimate appeal to divine authority to ratify an assertion. On the same principle, that oath has always been held most binding which appealed to the highest authority, as regards both individuals and communities. As a consequence of this principle, appeals to God's name on the one hand, and to heathen deities on the other, are treated in scripture as tests of allegiance. #Ex 23:13; 34:6; De 29:12| etc. So also the sovereign's name is sometimes used as a form of obligation. #Ge 42:15; 2Sa 11:11; 14:19| Other forms of oath, serious or frivolous, are mentioned, some of which are condemned by our Lord. #Mt 6:33; 23:16-22| and see #Jas 5:12| (There is, however, a world-wide difference between a solemn appeal to God and profane swearing.) The forms of adjuration mentioned in Scripture are -- 1. Lifting up the hand. Witnesses laid their hands on the head of the accused. #Ge 14:22; Le 24:14; De 17:7; Isa 3:7| 2. Putting the hand under the thigh of the person to whom the Promise was made. #Ge 24:2; 47:29| 3. Oaths were sometimes taken before the altar, or, as some understand the passage, if the persons were not in Jerusalem, in a position looking toward the temple. #1Ki 8:31; 2Ch 6:22| 4. Dividing a victim and passing between or distributing the pieces. #Ge 15:10,17; Jer 34:18| As the sanctity of oaths was carefully inculcated by the law, so the crime of perjury was strongly condemned; and to a false witness the same punishment was assigned which was due for the crime to which he testified. #Ex 20:7; Le 19:12|

OATH , a solemn affirmation, made with an appeal to the Deity in attestation of its truth. Heb 6:16. The custom of taking oaths was in vogue in the earliest patriarchal times. Gen 21:23, but their use is not confined to men. God also has bound himself by oaths. Acts 2:30; Gen 26:3; Deut 29:12, etc. Their use was the subject of legislation, Ex 20:7; Lev 19:12, and our Lord prohibits careless and profane oaths. Matt 5:34-36. Various formularies were employed for oaths, such as: 'As the Lord liveth," 1 Sam 14:39; "Would God," Num 14:2; "As the Lord liveth, and as thy soul liveth." 2 Kgs 2:2, etc. From our Lord's prohibition of profane and careless oaths, we learn that oaths were taken by the more common things, such as the throne of God, Jerusalem, the earth, etc., Matt 5:34, sqq., and the temple, the gold of the temple, and the altar. Matt 23:16-22. As to-day the elevation of the right hand is associated with taking an oath in our courts, so amongst the Hebrews oaths were frequently accompanied with peculiar ceremonies. As far back as Abraham's time lifting the hand was practised in this connection, Gen 14:22; Deut 32:40, etc., as also placing the hand under the thigh of another. Gen 24:2; Gen 47:29. In the O.T. the oath is taken as a ratification of agreements between the most diverse parties. The king or ruler takes an oath, solemnly pledging himself to perform a promisee. 2 Kgs 25:24; Matt 14:7; the subject to his sovereign, Eccl 8:2; the governor exacts the oath from the priests, Neh 5:12; the master from his servant. Gen 24:2; the patriarch from his people. Gen 50:25, etc. Our Lord's prohibition of profane and careless swearing, Matt 5:34. has been understood by some - as the Friends - to exclude all oaths whatever. No doubt, should the spirit of Christ completely pervade the world, the simple asseverations "Yea" and "Nay" would be all sufficient. The most solemn oath that a Mohammedan can make is, "By the beard of Mohammed."

Hebrews 6:16; "an oath for confirmation is the end of strife (contradiction)." Therefore, Christianity sanctions oaths, but they are to be used only to put an end to contradiction in disputes and for confirmation of solemn promises. God, in condescension to man's mode of confirming covenants, confirmed His word by oath; by these "two immutable things in which it is impossible for God to lie, we have strong consolation who have fled for refuge to lay hold upon the hope set before us." And "because He could swear by no greater, He sware by Himself": also Hebrews 7:28. Jesus Himself accepted the high priest's adjuration (Matthew 26:63). Paul often calls God to witness the truth of his assertions (Acts 26:29; Romans 1:9; Romans 9:1; 2 Corinthians 1:23; 2 Corinthians 11:31; Galatians 1:20; Philemon 1:8). So the angel, Revelation 10:6. The prohibition "swear not at all" (Matthew 5:34; James 5:12) refers to trivial occasions, not to oaths on solemn occasions and before magistrates. In every day conversation your simple yea or nay suffices to establish your word. The Jews held oaths not binding if God's name did not directly occur (Lightfoot, Hor. Heb.). "Thou shalt perform unto the Lord thine oaths" meant in the Jews' view, which Christ combats, if not sworn to the Lord the oath is not binding. Jesus says on the contrary, every oath by the creature, heaven, earth, etc., is by the Creator whether His name be mentioned or not, and is therefore binding. In the perfect Christian state all oaths would be needless, for distrust of another's word and untruth would not exist. Meantime, they are needed on solemn occasions. But men do not escape the guilt of "taking God's name in vain" by avoiding the name itself, as in the oaths, "faith!" "gracious!" "by heaven," etc. The connection in James 5:12 is, Swear not through impatience to which trials may tempt you (James 5:10-11); in contrast stands the proper use of the tongue, James 5:13. To appeal to a pagan god by oath is to acknowledge his deity, and is therefore forbidden (Joshua 23:7; Jeremiah 5:7; Jeremiah 12:16; Amos 8:14), as in swearing to appeal to God is recognizing Him (Deuteronomy 6:13; Isaiah 19:18; Isaiah 65:16). An oath even to a pagan king is so binding that Jehovah's chief reason for dethroning Zedekiah and giving him over to die in Babylon was his violating his oath to Nebuchadnezzar (Ezekiel 17:13-20; 2 Chronicles 36:13). Jewish criminal procedure admitted the accused to clear himself or herself by oath (Numbers 5:19-22; 1 Kings 8:31); our Lord, Matthew 26:63. Oath gestures were "lifting up the hand" (Deuteronomy 32:40; Genesis 14:22; Isaiah 3:7; Ezekiel 20:5-6). Witnesses laid their hands on the head of the accused (Leviticus 24:14). Putting the hand under the thigh of the superior to whom the oath was taken in sign of subjection and obedience (Aben Ezra): Genesis 24:2; Genesis 47:29; or else because the hip was the part from which the posterity issued (Genesis 46:26) and the seat of vital power. In making (Hebrew "cutting") a covenant the victim was divided, and the contracting parties passed between the portions, in token that the two became joined in one. (See COVENANT.) In Genesis 15:8-17 Abram was there, and God signified His presence by the burning lamp which passed between the pieces (Jeremiah 34:18). Compare Judges 19:29; 1 Samuel 11:7, where a similar slaughter of the oxen of any who should not follow Saul is symbolized. The false witness was doomed to the punishment due to the crime which he attested (Deuteronomy 19:16-19). Blasphemy was punishable with death (Leviticus 24:11; Leviticus 24:16). The obligation in Leviticus 5:1 to testify when adjured (for "swearing" translated "adjuration," 'alah) was that on which our Lord acted before Caiaphas (Matthew 26:63). Alah, from 'Eel "God," is used for "imprecations" (Numbers 5:23). "Shaba," from sheba' "seven" the sacred number, is the general word "swear"; compare the seven ewe lambs given by Abraham to Abimelech in covenanting (Genesis 21:30).