Mateus 5
Kenneth Wuest · Citado em PreceptAustin
Mateus 5:33-35
Wuest: Again, you heard that it was said by those of a previous time, You shall not perjure yourself but you shall discharge your oaths with reference to the Lord. ( Wuest: Expanded Translation: Eerdmans) Young's Literal: 33 'Again, ye heard that it was said to the ancients: Thou shalt not swear falsely, but thou shalt pay to the Lord thine oaths; AGAIN, YOU HAVE HEARD THAT THE ANCIENTS WERE TOLD, 'YOU SHALL NOT MAKE FALSE VOWS: Palin ekousate (2PAAI) oti errethe (3SAPI) tois archaiois, Ouk epiorkeseis, (2SFAI) apodoseis (2SFAI) (Mt 23:16) Torrey's Topical Textbook = Oaths Lev 17:12 'And you shall not swear falsely by My name, so as to profane the name of your God; I am the LORD. THOU SHALL NOT FORSWEAR! You have heard (Matt 5:21, 27, 33, 38, 43) - First He said to His listeners, "You have heard"—that's the human standard. Then He said, "But I say to you"—that's God's standard. Jesus gives us the fourth of six illustrations of a righteousness that surpasses that of the scribes and Pharisees (Mt 5:20-note) The ancients were correct in this regard to the "letter" of the Law about vows. They had simply learned how to worm their way around the Law and thus they perverted the truth inherent in these laws as discussed below. Ancient (744) (archaios from arche = beginning) means old, expressing that which was from the beginning in contrast to palaiós (3820), old, as having existed a long period of time. Archaíos reaches back to a beginning, whenever that beginning may have been. Archaios - 11x in 11v - ancient(2), ancients(2), early(1), long standing(1), of old(4), old things(1). Matt 5:21, 33; Luke 9:8, 19; Acts 15:7, 21; 21:16; 2 Cor 5:17; 2 Pet 2:5; Rev 12:9; 20:2. NAS renders it as - False vows (1964)(epiorkeo from epíorkos as in 1Ti 1:10 = a perjured person from epí = against, + hórkos = an oath) means to commit perjury, to forswear self, to swear falsely, to not fulfill one’s oath. Vine - signifies "to swear falsely, to undo one's swearing, forswear oneself" (epi, "against," orkos, "an oath"), Matthew 5:33 . Cp. epiorkos, "a perjured person, a perjurer," , "false swearers." (Vine's Expository Dictionary of NT Words) Webster's 1828 forswear = (v. i.) To swear falsely; to commit perjury. (v. i.) To deny upon oath. (v. i.) To reject or renounce upon oath; hence, to renounce earnestly, determinedly, or with protestations. Webster's 1828 perjure = To cause to violate an oath or a vow; to cause to make oath knowingly to what is untrue; to make guilty of perjury; to forswear; to corrupt; - often used reflexively; as, he perjured himself.(v. t.) To make a false oath to; to deceive by oaths and protestations. King James Dictionary = FORSWEAR, pret. forswore pp. forsworn. See Swear and Answer. 1. To reject or renounce upon oath. 2. To deny upon oath. Like innocence, and as serenely bold as truth, how loudly he forswears thy gold. To forswear one's self, is to swear falsely to perjure one's self. Thou shalt not forswear thyself. Matthew 5 . FORSWEAR, To swear falsely to commit perjury. As Jesus explains, the issue is not so much about vows per se as it is about speaking the truth from our heart of integrity. Charles Simeon - AMONGST persons unaccustomed to hear the peculiar doctrines of the Gospel, a kind of jealousy is often excited by the very recital of the text; especially if the preacher be known to be zealous for those doctrines, and the passage which he has selected evidently inculcates them. This feeling is manifestly wrong; and every one who loves the Gospel sees in a moment the evil of indulging it. But is this feeling peculiar to those who are ignorant of the Gospel? No; by no means: for religious people themselves are too apt to yield to it, when any text is announced which leads only to the discussion of some moral subject. But if this feeling be wrong in the unenlightened part of mankind, it is a thousand times more so in those who profess to be enlightened, and who ought on that very account to love every portion of the sacred volume, and gladly to hear every truth insisted on in its season. The subject of swearing does not seem to promise much edification to an audience conversant with the sublimer mysteries of our religion: but, if our blessed Lord saw fit to speak of it so fully in his Sermon on the Mount, we may be sure that our time cannot be misspent in investigating, as we purpose to do (Read the entire sermon - Matthew 5:33-37 Swearing Forbidden) Kent
Mateus 5:33-35
Wuest: The word (kurios) was used as a title of the Roman emperors, the term carrying with it the implication of divinity which was ascribed to them. It is the word used for the name “Lord,” when it is applied to the Lord Jesus. It is the word which the Philippian jailer used when he said, “Sirs (kurios), what must I do to be saved?” (Ac 16:30) It is used in the sentence, “No man can keep on serving two masters (kurios)" (Mt 6:24-see notes). The word was used in secular Greek as a title of honor addressed by subordinates to their superiors, or as a courteous appellative in the case of persons closely related. In a petition to a Prefect we have, “I became very weak, my lord.” In another example we have, “I entreat you, sir, to hasten to me.” (Eerdmans Publishing - used by permission) Kurios = Lord in the sense of anyone wishing to honor a man of distinction (Mt 8:2, 6, 8; 15:27; Mk 7:28; Lk 5:12; etc.) Kurios = Used in Acts 25:26 as a reference to the Roman emperor. Kurios = Used in 1Co 8:5 to refer to the false, pagan "so-called gods". Kurios = Lord (Mt. 8:25; 16:22; Lk 9:54; Jn 11:12; etc.). Kurios = As "Master" emphasizing the one who has legal power over someone (eg slaves, servants) or some thing (property, land) - (Mt 10:24, 25, 24:45, 46, 48, 50; 25:19, 20, 21, 22, 23, 24, 26; Mk 13:35; Lk 5:5; 8:24, 45; 9:33, 49; 12:36, 37, 42, 43, 45, 46; 14:21, 22, 23; 16:3, 5, 8; 17:13; 19:16, 18, 20, 25; Jn 13:16; 15:15, 20; Acts 16:16, 19, Ro 6:9, 14; 14:4; 1Co 3:10; Ep 6:9; Col 3:22, 23, 24, Col 4:1; 2Ti 2:21; 2Pe 2:1; Jude 1:4; compare similar uses in Lxx - Ex 21:28, 29, 34, 22:8). Note that kurios translated as "Master" in the gospels often reflects the disciples interacting with the Lord. These uses indicate that they understood even if imperfectly their servile relationship to Him (excepting of course Judas Iscariot). Compare this meaning off kurios ("Master") with the Greek word despotes [word study](from deo = tie or bind + posis = a husband; English - "despot" which can have a negative sense of one who exercises tyrannical power) which is used 9 times in the NT (Lk 2:29 Acts 4:24 1Ti 6:1, 2, 2Ti 2:21-note, Titus 2:9-note, 1Pe 2:18-note, 2Pe 2:1-note, Rev 6:10-note) five of which refer to the master of the house. (See also notes below) Originally, despotesindicated absolute, unrestricted authority, so that the Greeks refused the title to any but their false gods. In NT despotes and kurios are used somewhat interchangeably of God, as well as of masters of servants. Despotes is used to refer to Christ (2Pe 2:1-note, Rev 6:10-note Jude 1:4; cp uses of despotes in the Lxx - Ge15:2, 8; Isa 1:24) Zodhiates (Ref orLogos) adds that "Despotes wields unlimited authority, while kurios exercises morally restricted authority for good. Jesus is predominantly called Kurios, Lord, because of His omnipotent concern. God is Kurios, Lord, because He is despotes of all things (cf. Job 5:8ff.)" Matthew 10:24 "A disciple is not above his teacher, nor a slave above his master. Mt 10:25 "It is enough for the disciple that he become like his teacher, and the slave like hismaster. If they have called the head of the house Beelzebul, how much more will they malign the members of his household! Matthew 24:45 "Who then is the faithful and sensible slave whom his master put in charge of his household to give them their food at the proper time? Mt 24:46 "Blessed is that slave whom his master finds so doing when he comes. Colossians 3:22-note Slaves, in all things obey those who are your masters (kurios) on earth, not with external service, as those who merely please men, but with sincerity of heart, fearing the Lord (kurios). 23-note Whatever you do, do your work heartily, as for the Lord (kurios) rather than for men; 24-note knowing that from the Lord (kurios) you will receive the reward of the inheritance. It is the Lord (kurios) Christ Whom you serve. 25-note For he who does wrong will receive the consequences of the wrong which he has done, and that without partiality. Col 4:1-note Masters (kurios), grant to your slaves justice and fairness, knowing that you too have a Master (kurios) in heaven. Comment: Note the parallel between the human master-slave relationship and the relationship believers have to the Lord Jesus Christ. If you are having difficulty with the concept of "Jesus as Lord", you would do well to meditate on this passage in which the apostle Paul intimately and repeatedly interweaves the secular and religious meanings of kurios. Who is the Lord of your life? Who is your Master?As one wise monarch once said, “My dominion over my subjects ends where that of God’s begins.”[/SPAN> 1Peter 3:155 but sanctify (set apart - aorist imperative) Christ as Lord (kurios) in your hearts ("In your hearts" is not found in the OT passage, Is 8:13, but is added by Peter to show that this acknowledgment of Christ as Lord must be at the very core or center of our being = honor Christ completely and wholeheartedly!), always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence Comment: In the context (suffering for sake of righteousness - 1Pe 3:14-notequoting from Is 8:12, 13) Peter commands these suffering saints to set aside Jesus Christ as the Lord and Master of their lives, Who would be their refuge, resource and defender when persecution came. Peter calls believers to reverence Jesus as the Sovereign of our lives, the implication being that all we do and say should be in His will, for His pleasure, and for His glory. In a practical application, this verse calls for the lordship of Christ to permeate every area of our lives, including our time, our possessions, our occupation, our marriage, etc, so that nothing is to be excluded from His rule. Dear believer, have you set aside as Lord in every area of your life? Our Kurios is our refuge and defender when we suffer for His Name's sake. Matthew
Mateus 5:33-35
Wuest comments: Thus, to confess Jesus as Lord includes a heart belief in His deity, incarnation, vicarious atonement and bodily resurrection.
Mateus 5:33-35
Wuest: But I say to you, Do not put yourself under oath at all, neither by heaven, because it is the throne of God ( Wuest: Expanded Translation: Eerdmans) Young's Literal: but I -- I say to you, not to swear at all; neither by the heaven, because it is the throne of God, BUT I SAY TO YOU, MAKE NO OATH AT ALL, EITHER BY HEAVEN, FOR IT IS THE THRONE OF GOD: ego de lego (1SPAI) umin me omosai (AAN) holos; mete en to ourano, hoti thronos estin (3SPAI) tou theou Deuteronomy 23:21, 22, 23; Ecclesiastes 9:2; James 5:12) (Mt 23:16, 17, 18, 19, 20, 21, 22; Isaiah 57:15; 66:1 But - Now Jesus introduces the contrast. I say to you - 131x mostly in the Gospels - Matt 3:9; 5:18, 20, 22, 26, 28, 32, 34, 39, 44; 6:2, 5, 16, 25, 29; 8:10f; 10:15, 23, 42; 11:11, 22, 24; 12:6, 31; 13:17; 16:28; 17:12, 20; 18:3, 10, 13, 18f; 19:9, 23f, 28; 21:21, 31, 43; 23:36, 39; 24:2, 34, 47; 25:12, 40, 45; 26:13, 21, 29, 34; Mark 2:11; 3:28; 5:41; 8:12; 9:1, 13, 41; 10:15, 29; 11:23f; 12:43; 13:30, 37; 14:9, 18, 25, 30; Luke 3:8; 4:24f; 5:24; 6:27; 7:9, 14, 26, 28, 47; 9:27; 10:12, 24; 11:9; 12:4, 8, 22, 37, 44, 59; 13:35; 16:9; 18:17, 29; 21:3, 32; 22:16, 18, 34; 23:43; John 1:51; 3:3, 5, 11; 4:35; 5:19, 24f; 6:26, 32, 47, 53; 8:34, 51, 58; 10:1, 7; 12:24; 13:16, 20f, 38; 14:10, 12; 16:20, 23; 21:18; Acts 5:38; 1 Cor 11:22; Rev 2:24. The specific phrase but I say to you - 14x, all by Jesus - Matt 5:22, 28, 32, 34, 39, 44; 12:6; 17:12; 26:29; Mark 9:13; Luke 4:25; 6:27; 9:27; Rev 2:24 Make no oath (3660) (Omnuo) means to affirm the truth of a statement by calling on a divine being to execute sanctions against a person if the statement in question is not true. Omnuo - 26x in 20v - Matt 5:34, 36; 23:16, 18, 20ff; 26:74; Mark 6:23; 14:71; Luke 1:73; Acts 2:30; Heb 3:11, 18; 4:3; 6:13, 16; 7:21; Jas 5:12; Rev 10:6. NAS = make an oath(2), swear(6), swears(10), swore(6), sworn(2). Heaven (3772) (ouranos) refers to the vaulted expanse of the sky with all things visible in it and in context refers to the portion or portions of the universe generally distinguished from planet earth. Ouranos describes literally the expanse of space that seems to be over the earth like a dome. In the NT heaven and earth comprise all of creation, though the two are distinctive (Mt 6:9-note). God spoke both into existence and heaven is His realm. In Hebrew thought heaven was Jehovah's dwelling place and is the believer's true and eternal home. Baker's Evangelical Dictionary of Biblical Theology has a long article... "Heaven" is the created reality beyond earth. "The heavens and the earth" (Gen 1:1) circumscribe the entire creation, or what we call the universe. God does not need heaven in which to exist. He is self-existent and infinite. Place is an accommodation of God to his finite creatures. God transcends not only earth, but heaven as well. "Heaven" designates two interrelated and broad concepts—the physical reality beyond the earth and the spiritual reality in which God dwells. Frequently, the word "heaven" appears in the plural. The nearly exclusive word for heaven in the Old Testament, samayim, is an intensive plural more literally translated "heights" or "high places." Jehovah is, therefore, "God most High" (Gen 14:18-20; Psalm 18:13). Of the 284 occurrences of its New Testament counterpart, ouranos (lit. "that which is raised up"), about one-third are plural. (see Baker's Evangelical Dictionary of Biblical Theology has a long article) Notice that in the following Old Testament passages regarding oaths, all allude directly or indirectly to the oath in God's Name or to the LORD... 'And you shall not swear falsely by My name, so as to profane the name of your God; I am the LORD. (Leviticus 19:12) "If a man makes a vow to the LORD, or takes an oath to bind himself with a binding obligation, he shall not violate his word; he shall do according to all that proceeds out of his mouth. (Numbers 30:2) "When you make a vow to the LORD your God, you shall not delay to pay it, for it would be sin in you, and the LORD your God will surely require it of you. However, if you refrain from vowing, it would not be sin in you. You shall be careful to perform what goes out from your lips, just as you have voluntarily vowed to the LORD your God, what you have promised. (Deuteronomy 23:21-23) So the question you may be asking is "Why does Jesus condemn their use of oaths?" Most commentators agree that Jesus is not making a blanket statement condemning oaths per se. What He does condemn is the ruse of the religious leaders who swore oaths that "split theological hairs" by their use of words such as "heaven... earth... Jerusalem". The Jewish legal experts had many ways to get around the law and break oaths, so that a person’s promises might mean nothing. In their perverted logic, the religious leaders felt they had cleverly avoided the use of God's Name for if they had used His Name or made it to the Lord, it would have been binding. These "pseudo-vows" they reasoned were not inextricably binding and could be broken with (in their way of thinking) no fear of sinning against God. Jesus "nails the coffin shut" on this genre of vow, explaining that the religious leaders were deceiving themselves for the very places they mentioned were all associated with God and thus the oaths associated with those place names were just as binding and unbreakable as they would have been if they used God's Name. Jesus ups the standard telling us to speak the truth and not embellish our conversation with oaths that are supposed to strengthen our words. Have such integrity that people will believe what you say. C H Spurgeon...If we cannot be believed on our word, we are surely not to be trusted on our oath. Trust not the man who promises with an oath. He swears too glibly for his oath to be worth anything. Richard Sibbes - The life of an honest man is an oath. Illustration of an Oath Too Late - McIan of Glencoe meant to surrender, no doubt about it, when in 1691 William the Third gave the word that all royalists must take the oath or take the consequences. McIan meant to surrender, to go to the place where all the Highland chieftains were to go, and take the oath of allegiance, but he said, "I will be the last. I will go at just the last moment. The others have gone ahead, the others have been at Inverness weeks ago, to take the oath," and he started a few days before the thirty-first of the last month, really meaning to take the oath: but a snow-storm came on and detained him, struggling and stumbling through the snows. McIan arrived three days behind the time fixed, and the king's messenger had gone. There was the tramp of the government army northward to Glencoe, and in the morning the valley that had been so peaceful the night before ran red with blood. Too late! You mean to be saved. Do you know, hell is full of those who meant to be saved, meant to give themselves to Christ, meant to do it, yet are lost? Oh, see to it that you get Christ while there is opportunity given! Oh, close with Him! Why risk eternity?—John Robertson. (One Thousand Evangelistic Illustrations) Throne (2362) (thronos) is a relatively large and elaborate seat upon which ruler sits on official occasions. Thronos is used to denote a seat of authority, and hence a symbol of power (Lk 1:52). Then it becomes the synonym for power of the highest order (Rev 13:2), and stands for those who exercise the power. Thronos - 62x in 51v - Matt 5:34; 19:28; 23:22; 25:31; Luke 1:32, 52; 22:30; Acts 2:30; 7:49; Col 1:16; Heb 1:8; 4:16; 8:1; 12:2; Rev 1:4; 2:13; 3:21; 4:2ff, 9f; 5:1, 6f, 11, 13; 6:16; 7:9ff, 15, 17; 8:3; 11:16; 12:5; 13:2; 14:3; 16:10, 17; 19:4f; 20:4, 11f; 21:3, 5; 22:1, 3 The religious leaders who practiced these subtle "word games" either conveniently dismissed or were completely ignorant of such corroborating Old Testament passages such as the following.... Thus says the LORD, "Heaven is My throne, and the earth is My footstool. Where then is a house you could build for Me? And where is a place that I may rest? (Isaiah 66:1) Beautiful in elevation, the joy of the whole earth, is Mount Zion (Jerusalem) in the far north, the city of the great King. (Psalm 48:2) (Spurgeon's note) For the LORD Most High is to be feared, a great King over all the earth...For God is the King of all the earth. Sing praises with a skillful psalm. (Psalm 47:2,7) (See Spurgeon's notes Verse 2; Verse 7) So when one swore an oath “by Jerusalem,” was not Jerusalem the city of the great King? So clearly, when oaths were sworn with an appeal to any of these places, they were as definitely binding as if the name of "Jehovah" (LORD) had been invoked in connection with them! To break them was sin, and that is precisely what the religious leaders were doing! For discussion on swearing by one's head in an attempt to escape a binding oath, see discussion on Mt 5:36. Most commentators agree that Jesus is not declaring a blanket condemnation on vows for this practice is referred to elsewhere in the NT in a positive light (see Luke 1:73; He 6:13, 14, 15, 16, 17, 18-see notes Heb 6:13; 14; 15; 16; 17; 18 which refers to God Himself making the vow!) and practiced (see note Romans 1:9). Oath-taking is permitted, but it is not encouraged. In the courtroom oath taking is permitted. As discussed, Jesus' main point was to emphasize the importance of truthfulness in our speech and to minimize the need for believers to resort to oaths in our everyday conversation. We should be such men and women of our word that any statement we make to anyone does not need to be "validated" by an oath. Freeman in Manners and Customs of the Bible comments that "Most do not consider that solemn oaths in a court of justice, or on other proper occasions, are wrong, provided they are taken with due reverence. Others, however, such as Quakers, take this verse in its most literal sense and will not swear any type of oath. But all oaths taken without necessity, or in common conversation, must be sinful, as well as all those expressions that are appeals to God, though persons think thereby to evade the guilt of swearing. Evil men and women are not bound by oaths, the godly have no need of them. (Freeman, J. M., & Chadwick, H. J. Manners & Customs of the Bible. 1996. Whitaker House) Matthew 5:35 or by the earth, for it is the footstool of His feet, or by Jerusalem, for it is THE CITY OF THE GREAT KING. (NASB: Lockman) Greek: mete en te ge, oti upopodion estin (3SPAI) ton podon autou; mete eis Ierosoluma, oti polisestin (3SPAI) tou megalou basileos; Amplified: Or by the earth, for it is the footstool of His feet; or by Jerusalem, for it is the city of the Great King. (Amplified Bible - Lockman) NLT: And if you say, 'By the earth!' it is a sacred vow because the earth is his footstool. And don't swear, 'By Jerusalem!' for Jerusalem is the city of the great King. (NLT - Tyndale House)) Philips: nor by the earth for it is his footstool, nor by Jerusalem for it is the city of the great king. (New Testament in Modern English) Wuest: nor by the earth, because it is the footstool of His feet, neither by Jerusalem, because it is the city of the great King. ( Wuest: Expanded Translation: Eerdmans)) Young's Literal: nor by the earth, because it is His footstool, nor by Jerusalem, because it is a city of a great king, OR BY THE EARTH, FOR IT IS THE FOOTSTOOL OF HIS FEET OR BY JERUSALEM, FOR IT IS THE CITY OF THE GREAT KING 2Chr 6:6; Ps 48:2; 87:2; Malachi 1:14; Revelation 21:2,10 Or by the earth...by Jerusalem - The NLT paraphrases it "And if you say, 'By the earth!' it is a sacred vow because the earth is his footstool. And don't swear, 'By Jerusalem!' for Jerusalem is the city of the great King." Instead of swearing we should worship, the psalmist exhorting us to "Exalt the LORD our God, and worship at His footstool; (Why?) Holy is He." (Ps 99:5). And of Jerusalem the psalmist says "Beautiful in elevation, the joy of the whole earth, Is Mount Zion [in] the far north, The city of the great King." (Ps 48:2). For...for - Always pause and ponder this term of explanation (used twice in this one passage) asking your Teacher, the Spirit, to enlighten the eyes of your heart (1Cor 2:10-13). As you make it your practice to pause and ponder connective words like for (compare - therefore, for this reason, so that, but, etc), you will be amazed at some of the insights you will glean from just slowing down, being still and ceasing to strive (e.g., speed reading to finish your "daily reading")! As explained more fully in preceding discussion (Mt 5:34), what Jesus is forbidding is the flippant, profane, or careless use of oaths in everyday speech. We hear them everyday in our modern world -- "I swear to God that it's true." "As God is my witness, I'll do it." In Jesus' day as in ours such oaths were often employed for deceptive purposes. To make the person being victimized believe the truth was being told, the Jews would swear using religious jargon which they did not intend to honor. But it all was in God’s creation, so it drew Him in and produced guilt before Him, exactly as if the oath were made in His name. Jesus suggested that all our speech should be as if we were under an oath to tell the truth.
Mateus 5:36-37
Wuest: Neither put yourself under oath by your head, because you are not able to make one hair white or black, Young's Literal: nor by thy head mayest thou swear, because thou art not able one hair to make white or black; NOR SHALL YOU MAKE AN OATH BY YOUR HEAD, FOR YOU CANNOT MAKE ONE HAIR WHITE OR BLACK: mete en te kephale sou omoses, (2SAAS) oti ou dunasai (2SPMI) mian tricha leuken poiesai (AAN) e melainan Mt 23:16, 17, 18, 19, 20, 21) (Mt 6:27; Luke 12:25 See Background on Oaths and Vows in commentary on Matthew 5:33 Make no oath (swear)(3660) (omnuo) derives from a basic meaning to grasp a sacred object (Friberg). The verb omnuo thus means to swear, confirm or affirm the truth of a statement by calling on a divine being (heaven, altar, temple, throne of God) to execute sanctions against a person if the statement in question is not true. To put one's self under oath. To threaten with an oath as in Heb 3:11,18, 4:3. BDAG phrases it this way "to affirm the veracity of one’s statement by invoking a transcendent entity, freq. w. implied invitation of punishment if one is untruthful." It is distinct from horkizō (3726), which means to adjure or implore someone divine to accomplish a task (demon in Mark 5:7; exorcists in Acts 19:13). Louw-Nida on omnuo - to affirm the truth of a statement by calling on a divine being to execute sanctions against a person if the statement in question is not true (in the case of a deity taking an oath, his divine being is regarded as validating the statement Used of Peter's denial of Jesus (Mt 26:74, Mk 14:71), an oath he regretted (Mt 26:75). King Herod made an oath he regretted (Mk 6:26 = "although the king was very sorry, yet because of his oaths and because of his dinner guests, he was unwilling to refuse her."). Used of God's oath to Abraham (Lk 1:73, referring to Ge 22:16-18). Peter refers to God's swearing an oath to seat one of David's descendants on the throne (Acts 2:30, quoting Ps 132:11 - David knew that God would keep His oath and fulfill it in the Messiah - cf the "Davidic Covenant" in 2Sa 7:11-16). Of God's swearing to Abraham that his people would come out of bondage (Ge 15:13-15, cp Jdg 2:1). Of God's oath that disobedient Israel would not enter His rest (Heb 3:11, quoting Ps 95:11). An angel swore in Rev 10:5-6. Examples of omnuo used in the Septuagint (Lxx) - "I have sworn by Myself. ( Isa45:23) "The Lord GOD has sworn by His holiness." (Amos 4:2) "Because the LORD loved you and kept the oath which He swore to your forefathers (e.g., to Abraham = Ge 22:16-18, Ge 26:3) , the LORD brought you out (of slavery in Egypt) by a mighty hand." (Dt 7:6) Omnuo in Classical Greek - Omnuō was a common verb in antiquity and is found in Homer’s Iliad and Odyssey, Herodotus, Xenophon, Philo, Josephus, and in many papyri. The papyri exhibit the ancient formula of swearing (omnuō) by someone, with that name placed in the accusative case. Thus, “I swear by King Ptolemy”, and “I swear by Nero Claudius Caesar” Gilbrant on Septuagint Usage - Omnuō is also a common verb in the Septuagint nearly always translating the Hebrew term shāva/shâba‛ (07650), “swear.” The idea behind this action could be to bind oneself by “seven things” (Ge 21:28; cf. the related noun sheva'/sheba, “seven”; “Swear,” Colin Brown, 3:739). In Genesis 21:24 omnuō means “swear” in the sense of “take an oath” (cf. Ge 21:31; Judges 21:1,18; 2Sa 21:2). In the prophetic literature the phrase “swear by myself” was appropriate only when God promised to make and keep an oath, for only He could fulfill and guarantee such a statement (cf. Jeremiah 22:5; 29:13; Amos 4:2). (Complete Biblical Library) See Related Resources: Oath - Bridgeway Bible Dictionary Oaths - Torrey's Topical Textbook Oath - Nave's Topical Bible Oaths - Holman Bible Dictionary Oaths - Hastings' Dictionary of the Bible Oath - Hastings' Dictionary of the New Testament Oaths - Hastings' Dictionary of the New Testament Oath - International Standard Bible Encyclopedia Oath - Kitto's Popular Cyclopedia of Biblical Literature Oath - The 1901 Jewish Encyclopedia Oath - Cyclopedia of Biblical, Theological and Ecclesiastical Literature Omnuo - 26x in 20v - Note most uses are in Matthew and Hebrews - NAS Usage: make an oath(1), make… oath(1), swear(6), swears(10), swore(6), sworn(2). Matthew 5:34 "But I say to you, make no oath at all, either by heaven, for it is the throne of God, 36 "Nor shall you make an oath by your head, for you cannot make one hair white or black. Matthew 23:16 "Woe to you, blind guides, who say, 'Whoever swears by the temple, that is nothing; but whoever swears by the gold of the temple is obligated.' Comment - Jesus had instructed his disciples to dispense with swearing oaths altogether and be a people known for stating the simple truth (Mt 5:33-37). Here he notes their refinement into binding and non-binding oaths. Non-binding oaths meant that what was said in effect was "nothing." This extra category serves as an illustration of how the hypocrites' charade with words fails to reckon with the fact that God is the ever-present witness (cf. Mt 12:33-37). Matthew 23:18 "And, 'Whoever swears by the altar, that is nothing, but whoever swears by the offering on it, he is obligated.' 20 "Therefore, whoever swears by the altar, swears both by the altar and by everything on it. 21 "And whoever swears by the temple, swears both by the temple and by Him who dwells within it. 22 "And whoever swears by heaven, swears both by the throne of God and by Him who sits upon it. Matthew 26:74 Then he began to curse and swear, "I do not know the man!" And immediately a rooster crowed. Mark 6:23 And he swore to her, "Whatever you ask of me, I will give it to you; up to half of my kingdom." Mark 14:71 But he began to curse and swear, "I do not know this man you are talking about!" Luke 1:73 The oath which He swore to Abraham our father, Acts 2:30 "And so, because he was a prophet and knew that GOD HAD SWORN TO HIM WITH AN OATH TO SEAT one OF HIS DESCENDANTS ON HIS THRONE, Hebrews 3:11-note AS I SWORE IN MY WRATH, 'THEY SHALL NOT ENTER MY REST.'" Hebrews 3:18-note And to whom did He swear that they would not enter His rest, but to those who were disobedient? Hebrews 4:3-note For we who have believed enter that rest, just as He has said, "AS I SWORE IN MY WRATH, THEY SHALL NOT ENTER MY REST," although His works were finished from the foundation of the world. Hebrews 6:13-note For when God made the promise to Abraham, since He could swear by no one greater, He swore by Himself, Hebrews 6:16-note For men swear by one greater than themselves, and with them an oath given as confirmation is an end of every dispute. Hebrews 7:21-note (for they indeed became priests without an oath, but He with an oath through the One who said to Him, "THE LORD HAS SWORN AND WILL NOT CHANGE HIS MIND, 'YOU ARE A PRIEST FOREVER '"); James 5:12 But above all, my brethren, do not swear, either by heaven or by earth or with any other oath; but your yes is to be yes, and your no, no, so that you may not fall under judgment. A T
Mateus 5:36-37
Wuest: but let your word be, Yes, Yes, No, No; and that which is more than these things is of the evil which is in active opposition to the good. Young's Literal: but let your word be, Yes, Yes, No, No, and that which is more than these is of the evil. BUT LET YOUR STATEMENT BE, 'YES, YES' OR 'NO, NO': esto (3SPAM) de o logos umon nai nai, ou ou 2Corinthians 1:17, 18, 19, 20; Colossians 4:6; James 5:12) See also William Barclay's comments at the end of the previous verse. See F B Meyer's related comments Simplicity in Speech Let… be - The present imperative is a command calling for this to be the believer's lifestyle. Jesus is saying in essence that all our speech should continually be as if we were under an oath to tell the truth. When he wishes to affirm something let him then simply say, “Yes”; and when he desires to deny something let him simply say, “No.” Anything “stronger” than that is from the evil one, Satan himself (see below) Dwight