Difference between revisions of "Oath"

<p> A solemn affirmation, wherein we appeal to God as a witness of the truth of what we say, and with an imprecation of his vengeance, or a renunciation of his favour, if what we affirm be false, or what we promise be not performed. "The forms of oaths, " says Dr. Paley, "like other religious ceremonies, have in all ages been various; consisting, however, for the most part, of some bodily action, and of a prescribed form of words. [[Amongst]] the Jews, the juror held up his right hand towards heaven, Psa_144:8. Rev_10:5. (The same form is retained in [[Scotland]] still.) Amongst the Jews, also, an oath of fidelity was taken by the servant's putting his hand under the thigh of his lord, Gen_24:2. Amongst the [[Greeks]] and Romans, the form varied with the subject and occasion of the oath: in private contracts, the parties took hold of each other's hand, whilst they swore to the performance; or they touched the altar of the god by whose divinity they swore. Upon more solemn occasions it was the custom to slay a victim, and the beast being struck down, with certain ceremonies and invocations, gave birth to the expressions, ferire pactum; and to our English phrase translated from these, of 'striking a bargain.' The forms of oaths in Christian countries are also very different; but in no country in the world worse contrived, either to convey the meaning, or impress the obligation of an oath or impress the obligation of an oath than in our own. The juror with us after repeating the promise or affirmation which the oath is intended to confirm, adds, 'So help me God;' or more frequently the substance of the oath is repeated to the juror by the magistrate, who adds in the conclusion, 'So help you God.' </p> <p> The energy of the sentence resides in the particle so; so, that is, hac lege, upon condition of my speaking the truth, or performing this promise, and not otherwise, may God help me. The juror, whilst he hears or repeats the words of the oath, holds his right hand upon the Bible, or other book containing the four Gospels, and at the conclusion kisses the book. This obscure and eliptical form, together with the levity and frequency with which it is administered, has brought about a general inadvertency to the obligation of oaths, which both in a religious and political view is much to be lamented: and it merits public consideration, " continues, Mr. Paley, "whether the requiring of oaths on so many frivolous occasions, especially in the customs, and in the qualification for petty offices, has any other effect than to make them cheap in the minds of the people. A pound of tea cannot travel regularly from the ship to the consumer without costing half a dozen oaths at least; and the same security for the due discharge of their office, namely, that of an oath is required from a churchwarden and an archbishop, from a petty constable, and the chief justice of England. Oaths, however, are lawful; and, whatever be the form, the signification, is the same." It is evident that so far as atheism prevails, oaths can be of no use. " </p> <p> [[Remove]] God once out of heaven, and there will never be any gods upon earth. If man's nature had not something of subjection in it to a [[Supreme]] Being, and inherent principles, obliging him how to behave himself toward God and toward the rest of the world, government could never have been introduced, nor thought of. Nor can there be the least mutual security between governors and governed, where no God is admitted. For it is acknowledging of God in his supreme judgment over the world, that is the ground of an oath, and upon which the validity of all human engagements depend." Historians have justly remarked, that when the reverence for an oath began to be diminished among the Romans, and the loose Epicurian system, which discarded the belief of Providence, was introduced, the Roman honour and prosperity from that period began to decline. "The [[Quakers]] refuse to swear upon any occasion, founding their scruples concerning the lawfulness of oaths, upon our Saviour's prohibition, 'Swear not at all.' &nbsp;Matthew 5:34 . But it seems our Lord there referred to the vicious, wanton, and unauthorized swearing in common discourse, and not to judicial oaths; for he himself answered when interrogated upon oath, &nbsp;Matthew 26:63-64 . &nbsp;Mark 14:61 . The apostle Paul also makes use of expressions which contain the nature of oaths, &nbsp;Romans 1:9 . &nbsp;1 Corinthians 15:31 . &nbsp;2 Corinthians 1:18 . &nbsp;Galatians 1:20 . &nbsp;Hebrews 6:13; &nbsp;Hebrews 6:17 . [[Oaths]] are nugatory, that is, carry with them no proper force or obligation, unless we believe that God will punish false swearing with more severity than a simple lie or breach of promise; for which belief there are the following reasons: </p> <p> 1. [[Perjury]] is a sin of greater deliberation. </p> <p> 2. It violates a superior confidence. </p> <p> 3. God directed the [[Israelites]] to swear by his name, &nbsp;Deuteronomy 6:13; &nbsp;Deuteronomy 10:20 . and was pleased to confirm his covenant with that people by an oath; neither of which it is probable he would have done, had he not intended to represent oaths as having some meaning and effect beyond the obligation of a bare promise. "Promissory oaths are not binding where the promise itself would not be so. </p> <p> See PROMISES. As oaths are designed for the security of the imposer, it is manifest that they must be interpreted and performed in the sense in which the imposer intends them." Oaths, also, must never be taken but in matters of importance, nor irreverently, and without godly fear. Paley's Mor. Phil. ch. 16. vol. 1: Grot. de Jure, 50: 11. 100: 13.& 21; Barrow's Works, vol. 1: ser. 15; Burnet's [[Exposition]] of the 39th [[Article]] of the Church of England; Herport's [[Essay]] on truths of importance, and [[Doctrine]] of Oaths; Doddridge's Lectures, lect. 189; Tillotson's 22d Sermon; Wolsely's Unreasonableness of Atheism, p. 152. [[Oath]] of allegiance is as follows; "I, A. B. do sincerely promise and swear, that I will be faithful, and bear true allegiance to his Majesty, King George. So help me God." This is taken by [[Protestant]] dissenting ministers, when licensed by the civil magistrate; as is also the following: Oath of supremacy; "I, A. B. do swear, that I do from my heart abhor, detest, and abjure, as impious and heretical, that damnable doctrine and position, that princes excommunicated or deprived by the Pope, or any authority of the see of Rome, may be deposed or murdered by their subjects, or any other whatsoever. And I do declare, that no foreign prince, person, prelate, state, or potentate, hath, or ought to have, any jurisdiction, power, pre-eminence, or authority, ecclesiastical or spiritual, within this realm. So help me God." </p>

<p> &nbsp;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 &nbsp;Hebrews 7:28. Jesus Himself accepted the high priest's adjuration (&nbsp;Matthew 26:63). Paul often calls God to witness the truth of his assertions (&nbsp;Acts 26:29; &nbsp;Romans 1:9; &nbsp;Romans 9:1; &nbsp;2 Corinthians 1:23; &nbsp;2 Corinthians 11:31; &nbsp;Galatians 1:20; &nbsp;Philippians 1:8). So the angel, &nbsp;Revelation 10:6. The prohibition "swear not at all" (&nbsp;Matthew 5:34; &nbsp;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. </p> <p> 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 &nbsp;James 5:12 is, [[Swear]] not through impatience to which trials may tempt you (&nbsp;James 5:10-11); in contrast stands the proper use of the tongue, &nbsp;James 5:13. </p> <p> To appeal to a pagan god by oath is to acknowledge his deity, and is therefore forbidden (&nbsp;Joshua 23:7; &nbsp;Jeremiah 5:7; &nbsp;Jeremiah 12:16; &nbsp;Amos 8:14), as in swearing to appeal to God is recognizing Him (&nbsp;Deuteronomy 6:13; &nbsp;Isaiah 19:18; &nbsp;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]] (&nbsp;Ezekiel 17:13-20; &nbsp;2 Chronicles 36:13). Jewish criminal procedure admitted the accused to clear himself or herself by oath (&nbsp;Numbers 5:19-22; &nbsp;1 Kings 8:31); our Lord, &nbsp;Matthew 26:63. Oath gestures were "lifting up the hand" (&nbsp;Deuteronomy 32:40; &nbsp;Genesis 14:22; &nbsp;Isaiah 3:7; &nbsp;Ezekiel 20:5-6). [[Witnesses]] laid their hands on the head of the accused (&nbsp;Leviticus 24:14). </p> <p> [[Putting]] the hand under the thigh of the superior to whom the oath was taken in sign of subjection and obedience (Aben Ezra): &nbsp;Genesis 24:2; &nbsp;Genesis 47:29; or else because the hip was the part from which the posterity issued (&nbsp;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 &nbsp;Genesis 15:8-17 [[Abram]] was there, and God signified His presence by the burning lamp which passed between the pieces (&nbsp;Jeremiah 34:18). Compare &nbsp;Judges 19:29; &nbsp;1 Samuel 11:7, where a similar slaughter of the oxen of any who should not follow Saul is symbolized. </p> <p> The false witness was doomed to the punishment due to the crime which he attested (&nbsp;Deuteronomy 19:16-19). [[Blasphemy]] was punishable with death (&nbsp;Leviticus 24:11; &nbsp;Leviticus 24:16). The obligation in &nbsp;Leviticus 5:1 to testify when adjured ''(For "Swearing" [[Translated]] "Adjuration," '' 'alah '')'' was that on which our Lord acted before [[Caiaphas]] (&nbsp;Matthew 26:63). Αlah , from 'Εel "God," is used for "imprecations" (&nbsp;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 (&nbsp;Genesis 21:30). </p>

<div> '''1: ὅρκος ''' (Strong'S #3727 — Noun Masculine — horkos — hor'-kos, <i> her'-kos </i> ) </div> <p> is primarily equivalent to herkos, "a fence, an enclosure, that which restrains a person;" hence, "an oath." The Lord's command in &nbsp;Matthew 5:33 was a condemnation of the minute and arbitrary restrictions imposed by the scribes and Pharisees in the matter of adjurations, by which God's Name was profaned. The injunction is repeated in &nbsp; James 5:12 . The language of the Apostle Paul, e.g., in &nbsp;Galatians 1:20; &nbsp;1 Thessalonians 5:27 was not inconsistent with Christ's prohibition, read in the light of its context. Contrast the "oaths" mentioned in &nbsp; Matthew 14:7,9; &nbsp;26:72; &nbsp;Mark 6:26 . </p> &nbsp;Hebrews 6:16&nbsp; Luke 1:73&nbsp;Acts 2:30 <div> '''2: ὁρκωμοσία ''' (Strong'S #3728 — Noun [[Feminine]] — horkomosia — hor-ko-mos-ee'-ah ) </div> <p> denotes "an affirmation on oath" (from No. 1 and omnumi, "to swear"). This is used in &nbsp;Hebrews 7:20,21 (twice),28 of the establishment of the [[Priesthood]] of Christ, the Son of God, appointed a [[Priest]] after the order of Melchizedek, and "perfected for evermore." In the Sept., &nbsp; Ezekiel 17:18,19 . </p> &nbsp;Acts 23:21Curse.

<p> ''''' ōth ''''' ( שׁבוּעה , <i> ''''' shebhū‛āh ''''' </i> , probably from <i> ''''' shebha‛ ''''' </i> , "seven," the sacred number, which occurs frequently in the ritual of an oath; ὅρκος , <i> ''''' hórkos ''''' </i> ; and the stronger word אלה , <i> ''''' 'ālāh ''''' </i> , by which a curse is actually invoked upon the oath-breaker [[Septuagint]] ἀρά , <i> ''''' ará ''''' </i> )): In &nbsp; Matthew 26:70-74 Peter first denies his Lord simply, then with an oath ( <i> '''''shebhū‛āh''''' </i> ), then invokes a curse ( <i> ''''''ālāh''''' </i> ), thus passing through every stage of asseveration. </p> 1. Law Regarding Oaths: <p> The oath is the invoking of a curse upon one's self if one has not spoken the truth (&nbsp;Matthew 26:74 ), or if one fails to keep a promise (&nbsp;1 Samuel 19:6; &nbsp;1 Samuel 20:17; &nbsp;2 Samuel 15:21; &nbsp;2 Samuel 19:23 ). It played a very important part, not only in lawsuits (&nbsp;Exodus 22:11; &nbsp;Leviticus 6:3 , &nbsp;Leviticus 6:5 ) and state affairs ( <i> Ant. </i> , XV, x, 4), but also in the dealings of everyday life (&nbsp;Genesis 24:37; &nbsp;Genesis 50:5; &nbsp;Judges 21:5; &nbsp;1 Kings 18:10; &nbsp;Ezra 10:5 ). The Mosaic laws concerning oaths were not meant to limit the widespread custom of making oaths, so much as to impress upon the people the sacredness of an oath, forbidding on the one hand swearing falsely (&nbsp;Exodus 20:7; &nbsp;Leviticus 19:12; &nbsp;Zechariah 8:17 , etc.), and on the other swearing by false gods, which latter was considered to be a very dark sin (&nbsp;Jeremiah 12:16; &nbsp;Amos 8:14 ). In the Law only two kinds of false swearing are mentioned: false swearing of a witness, and false asseveration upon oath regarding a thing found or received (&nbsp;Leviticus 5:1; &nbsp;Leviticus 6:2 ff; compare &nbsp; Proverbs 29:24 ). Both required a sin offering (&nbsp;Leviticus 5:1 ff). The [[Talmud]] gives additional rules, and lays down certain punishments for false swearing; in the case of a thing found it states what the false swearer must pay ( <i> '''''Makkōth''''' </i> 2 3; <i> '''''Shebhū‛ōth''''' </i> 8 3). The Jewish interpretation of the 3rd commandment is that it is not concerned with oaths, but rather forbids the use of the name of [[Yahweh]] in ordinary cases (so Dalman). </p> 2. Forms of Swearing: <p> Swearing in the name of the Lord (&nbsp;Genesis 14:22; &nbsp;Deuteronomy 6:13; &nbsp;Judges 21:7; Rth 1:17, etc.) was a sign of loyalty to Him (&nbsp;Deuteronomy 10:20; &nbsp;Isaiah 48:11; &nbsp;Jeremiah 12:16 ). We know from Scripture (see above) that swearing by false gods was frequent, and we learn also from the newly discovered [[Elephantine]] papyrus that the people not only swore by Jahu (= Yahweh) or by the Lord of Heaven, but also among a certain class of other gods, e.g. by Herem-Bethel, and by Isum. In ordinary intercourse it was customary to swear by the life of the person addressed (&nbsp;1 Samuel 1:26; &nbsp;1 Samuel 20:3; &nbsp;2 Kings 2:2 ); by the life of the king (&nbsp;1 Samuel 17:55; &nbsp;1 Samuel 25:26; &nbsp;2 Samuel 11:11 ); by one's own head (&nbsp;Matthew 5:36 ); by the earth (&nbsp;Matthew 5:35 ); by the heaven (&nbsp;Matthew 5:34; &nbsp;Matthew 23:22 ); by the angels ( <i> BJ </i> , II, xvi, 4); by the temple (&nbsp;Matthew 23:16 ), and by different parts of it (&nbsp;Matthew 23:16 ); by [[Jerusalem]] (&nbsp;Matthew 5:35; compare <i> '''''Kethūbhōth''''' </i> &nbsp;Matthew 2:9 ). The oath "by heaven" (&nbsp;Matthew 5:34; &nbsp;Matthew 23:22 ) is counted by Jesus as the oath in which God's name is invoked. Jesus does not mean that God and heaven are identical, but He desires to rebuke those who paltered with an oath by avoiding a direct mention of a name of God. He teaches that such an oath is a real oath and must be considered as sacredly binding. </p> 3. The Formula: <p> Not much is told us as to the ceremonies observed in taking an oath. In patriarchal times he who took the oath put his hand under the thigh of him to whom the oath was taken (&nbsp;Genesis 24:2; &nbsp;Genesis 47:29 ). The most usual form was to hold up the hand to heaven (&nbsp;Genesis 14:22; &nbsp;Exodus 6:8; &nbsp;Deuteronomy 32:40; &nbsp;Ezekiel 20:5 ). The wife suspected of unfaithfulness, when brought before the priest, had to answer "Amen, Amen" to his adjuration, and this was considered to be an oath on her part (&nbsp;Numbers 5:22 ). The usual formula of an oath was either: "God is witness betwixt me and thee" (&nbsp;Genesis 31:50 ), or more commonly: "As Yahweh (or God) liveth" (&nbsp;Judges 8:19; Rth 3:13; &nbsp;2 Samuel 2:27; &nbsp;Jeremiah 38:16 ); or "Yahweh be a true and faithful witness amongst us" (&nbsp;Jeremiah 42:5 ). Usually the penalty invoked by the oath was only suggested: "Yahweh (or God) do so to me" (Rth 1:17; &nbsp;2 Samuel 3:9 , &nbsp;2 Samuel 3:35; &nbsp;1 Kings 2:23; &nbsp;2 Kings 6:31 ); in some cases the punishment was expressly mentioned (&nbsp;Jeremiah 29:22 ). Nowack suggests that in general the punishment was not expressly mentioned because of a superstitious fear that the person swearing, although speaking the truth, might draw upon himself some of the punishment by merely mentioning it. </p> <p> [[Philo]] expresses the desire (ii. 194) that the practice of swearing should be discontinued, and the Essenes used no oaths ( <i> Bj </i> , II, viii, 6; <i> Ant. </i> , XV, x, 4). </p> 4. Oaths Permissible: <p> That oaths are permissible to Christians is shown by the example of our Lord (&nbsp;Matthew 26:63 f), and of Paul (&nbsp; 2 Corinthians 1:23; &nbsp;Galatians 1:20 ) and even of God Himself (&nbsp;Hebrews 6:13-18 ). Consequently when Christ said, "Swear not at all" (&nbsp;Matthew 5:34 ), He was laying down the principle that the Christian must not have two standards of truth, but that his ordinary speech must be as sacredly true as his oath. In the kingdom of God, where that principle holds sway, oaths become unnecessary. </p>