Mateus 5:33-37

DISCOURSE: 1306
SWEARING FORBIDDEN

Mateus 5:33. Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: but I say unto you, Swear not at all; neither by heaven; for it is God’s throne: nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these, cometh of evil.

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,

I. The nature and extent of the prohibition before us—

You must be aware that there is a very respectable body of people in this kingdom, who not only deny the lawfulness of oaths altogether, but make the abstaining from them an essential part of their religion; insomuch that the legislature, which exacts an oath of all others, allows them to give their evidence in a way of simple assertion. Now these people understand the prohibition in ourtext as unlimited: whereas we consider it as limited.
To exhibit it in its true light, I shall shew,

1. To what it does not extend—

[It does not extend then to oaths taken in a court of judicature. This is evident from their being absolutely enjoined on many occasions by God himself [Note: Êxodo 22:10.Números 5:19.Deuteronômio 6:13.] — — — Moreover, our blessed Lord submitted to be examined upon oath; and, on being adjured by the living God, gave a reply, which nothing else could extort from him [Note: Mateus 26:63.]. And by his disciples also such an use of oaths is manifestly approved: it is said, that an oath for confirmation is an “end of all strife [Note: Hebreus 6:16.].” Now then I ask, would such kind of oaths have been commanded of God, taken by Christ, and approved by the Apostles, if there had been any thing necessarily and inherently wrong in them? We are well assured, that had they been in themselves morally evil, the use of them would never have been so sanctioned.

Nor does the prohibition absolutely extend to the use of them on any other solemn occasion. On some particular occasions they were imposed and taken by holy men of old. Abraham exacted an oath of his servant whom he sent to seek a wife for his son Isaac [Note: Gênesis 24:2; Gênesis 24:9.]. Jacob took an oath of Joseph, as Joseph also did of the children of Israel, that they would carry up his bones to Canaan, and bury them in the promised land [Note: Gênesis 47:29; Gênesis 50:25.]. And Jonathan made David swear to him to exercise tenderness towards his posterity, after that he should be seated on the throne of Israel [Note: 1 Samuel 20:14.]. Under the New Testament, the most distinguished of all the Apostles very frequently made an appeal to God, when the subject was such as needed a solemn confirmation, and could not be confirmed in any other way [Note: Romanos 1:9; Romanos 9:1. 2 Coríntios 1:18; 2 Coríntios 1:23; 2 Coríntios 11:31.Gálatas 1:20; Filipenses 1:8.] — — —

Who that considers this statement can doubt for a moment the admissibility of oaths on such occasions as could not otherwise be satisfactorily determined?]

2. To what it does extend—

[The foregoing limitation is intimated even in the text: for though the words, “Swear not at all,” appear to be indefinite, yet it is plain that the prohibition was designed only to reach to such oaths as were used in common “conversation:” “Swear not; but let your conversation be Yea, yea, Nay, nay.”

Nevertheless the import of the prohibition is very extensive. It extends, first, to all irreverent appeals to God. The “taking of God’s holy name in vain” is forbidden in the third commandment; which our blessed Lord is here rescuing from the false glosses of the Scribes and Pharisees. They thought that nothing but perjury was a violation of that commandment: but he informs them that all light mention of the name of God, and all irreverent appeals to him, were sinful. Well would it be, if they who customarily curse and swear, and they also who occasionally use the words “God knoweth,” were sensible of the guilt which they contract!

The prohibition extends also to all swearing by the creature. The Jews had a much greater reverence for the name of God than the generality of Christians have. Being averse to mention that, they invented an inferior kind of oaths, and swore “by heaven, or by the earth, or by Jerusalem, or by their own heads.” To these they annexed less sanctity, and were therefore less scrupulous about the violation of them. But our Lord shews, that to swear by the creature was, in fact, to swear by the Creator himself; since every creature was his, and subsisted only by his providential care. On another occasion he entered more fully still into this argument, and shewed the folly of recurring to such subterfuges [Note: Mateus 23:16.]. In fact, if a separation could be made, there would be to the full as much guilt in swearing by the creature as in swearing by the Creator; since it would be an ascribing of omniscience and omnipotence to that which is incapable of knowing the things about which the appeal is made, or of executing judgment between the parties. This is idolatry; and, as idolatry, will be visited with God’s heaviest displeasure [Note: Jeremias 5:7.]. This statement is abundantly confirmed by the Apostle James, who prohibits the same kind of oaths under the pain of eternal condemnation [Note: Tiago 5:12.].

Once more, the prohibition extends to all unnecessary confirmation of our word. All vehement protestations are unbecoming the Christian character. Unless the urgency of the occasion require some additional testimony, a simple affirmation or negation is all that we should use: our “Yea should be yea, and our Nay, nay.” If questioned, we may repeat our answer; “Yea, yea,” or “Nay, nay;” but beyond that we ought not to go, except the authority of a magistrate, or the importance of the subject, absolutely require it.]

Having thus endeavoured to mark the extent of the prohibition, we will proceed to state,

II.

The reasons of it—

Our Lord says, “Whatsoever is more than these, cometh of evil.” The words which are here translated “evil,” may also mean, “the evil one:” and in this sense many understand them. If we take them in the former sense, it relates to the source of such expressions; and if in the latter sense, it refers rather to their tendency: since Satan instigates men to swear, in order that he may accomplish by that means his own malevolent designs. Both senses being equally good and proper, we shall include both.

Our Lord then prohibits oaths, because they are evil,

1. In their source—

[Whence do they spring? Frequently from an undue vehemence of temper. Those who are irascible, almost always are intemperate in their expressions. They will swear, if not by God, yet by their life, their soul, their faith; or they will pledge their honour, which yet is God’s, as much as their “head” is God’s. In short, whether they affirm or deny, they will, directly or indirectly, make God a party in their cause. If reproved for this, they will urge their passion as an excuse; but this is to urge one sin as an excuse for another: and, if we grant that hasty expressions originate in hasty tempers, they are on that very account exceeding criminal. They “come of evil,” and are for that very reason to be condemned.

But they arise also from low thoughts of the importance of truth. A person duly sensible of the sacredness of truth will not hastily convey an idea that his simple assertions are unworthy of credit: he will be cautious what he affirms: and, having affirmed any thing, he will expect his word to be taken as much as his oath. If unreasonable persons require more, he will rather leave the confirmation of his word to other testimony, than admit, by unnecessary oaths or protestations, the existence of an intention to deceive. In direct opposition to such a character is he, who wantonly transgresses the commandment in our text: he proves by that very act, that he has no such high sense of honour, no such value for truth, no such disposition to maintain his character for veracity. What then must that habit be, which so degrades every one that yields to it; or rather, I should say, which marks him so destitute of the noblest attributes of man?

We may further add, that all violations of this commandment proceed from a disregard of God, and of every thing belonging to him. Who that had a reverence for the Divine Majesty, would dare to profane his name, and to appeal to him on every trivial occasion? People, when they take God’s name in vain, account it sufficient to say, “I did not think of it:” but what excuse is that? It says, in fact, ‘I have no reverence for God: he has forbidden such levity; but I have no fear of offending him: he is present when I profane his name; but I have no wish to please him. Were I in the presence of an earthly monarch, I could take heed to my words, and put a bridle on my tongue; but, though I know that God both sees and hears me, I regard him no more than if he did not exist. It is true, he declares, that, “if I take his name in vain, he will not hold me guiltless;” but “my lips are my own: who is he, that he should be Lord over me [Note: Salmos 12:4.]?” Let him say what he will, or do what he will, I am determined to have my own way, and to set him at defiance.’

Once more I ask, what must that habit be, which betrays such a disposition as this?]

2. In their tendency—

[Satan, “the god of this world,” is ever “working in all the children of disobedience.” As he put it into the hearts of Ananias and Sapphira to lie, so he puts it into the hearts of ungodly men to swear. By this he has several objects to accomplish.
By this he hopes, first, to eradicate truth and virtue from the world. When he has prevailed on men so to cast off the fear of God as to take his name in vain, he will easily instigate them to any thing else. Having already lowered their estimate of truth, he will soon lead them to overstep the bounds of truth, and occasionally to confirm their falsehoods also with oaths. Indeed he stirs up men to confirm with oaths that which is doubtful, more frequently than that which is true; and consequently to perjure themselves, without being at all aware what guilt they are contracting: and could he influence all, as he does the great mass of those who are under his dominion, there would be no longer any truth or virtue to be found. He was a liar from the beginning; and he would take care that all his children should be known by their resemblance to him [Note: João 8:44.].

By this too he hopes, in the next place, to bring God himself into contempt. How ardently he desires to attain this object, we need not say: but this is clear, that the means he uses to attain it are admirably adapted to the end proposed. Tell a person who is accustomed to swear, that God is displeased with him; and you make no more impression on him than if he had never heard of such a Being. Tell him that he shall be fined a few shillings, and he is all alive to the subject: but if you speak of “the judgments of God, he puffs at them” with perfect contempt [Note: Salmos 10:5.]. Nor is it in the speaker only that these effects are produced: the hearers of such conversation gradually lose their abhorrence of the sin, and their tender concern for the honour of their God: and the more this insensibility is diffused, the more does Satan exult and triumph.

Lastly, by this Satan aims to destroy the souls of men. What destruction he makes in this nation by means of oaths, none but God can tell. This appears to many to be a little sin; and Satan easily seduces men to the commission of it. But, even if it drew no other sins along with it, it would not be small, nor would the consequences of it be unimportant. God has said, that “he will not hold such persons guiltless.” They may hold themselves guiltless, it is true; but God will not form his judgment according to their estimate: he has fixed his determination, and will never reverse it. This Satan knows: and if he can but deceive us with vain hopes, he has gained his end. Yes, in truth, that roaring lion goeth about, seeking to devour us; and then does he most prosper in his endeavours, when he leads us to “sport ourselves with our own deceivings [Note: 2 Pedro 2:13.].”]

Address—
1.

Those who are addicted to the habit of swearing—

[I speak not to those who are familiar with oaths and imprecations (if their own consciences do not speak to them, all that I can say will be to little purpose) but to those who make only occasional appeals to God, or take his name in vain. View your sin as it has been set forth: view it in its source. What undue warmth of temper does it manifest! what insensibility to the value and importance of truth! and what a profane disregard of God! View it in its tendency: see how it tends to eradicate virtue from the world; to bring God himself into contempt, and to ruin the souls of men. Is this a habit that you will indulge? What do you gain by it? By other sins you obtain some kind of gratification; but by this, none at all: it brings no pleasure, no profit, no honour, along with it. In the commission of other sins you sell your souls for something; in this, for nought; you do not sell, but give, yourselves to your great adversary. O that God may impress this thought upon your minds, and that this word may be ever sounding in your ears, “Swear not at all!”]

2. Those who are free from that habit—

[Shall I tell you what the ungodly world are ready to say to you? “These people will not swear; but they will lie.” Dearly beloved, this would be a dreadful reproach indeed if it were true: and whosoever he be to whom this reproach attaches, that person has reason to tremble for his state before God. Tell me not of faith, or love, or any thing else; for this is certain, that “all liars shall have their part in the lake that burneth with fire and brimstone [Note: Apocalipse 21:8.].” Christian tradesmen, consider this in your dealings with mankind; for “as the nail sticketh between the jointings of the stones, so doth lying between buying and selling [Note: Ecclesiasticus 27:2.].” Christian servants, remember this when tempted to conceal a fault, or to exculpate yourselves from some blame. Let all, of every class, and every degree, remember this. If ye be Christ’s indeed, ye will remember him “in whose lips there was no guile found.” Let truth be in your inward parts, and let it be ever dear to your souls. Set a watch before the door of your lips; for “of every idle word you shall give account in the day of judgment;” yea, “by your words you shall be justified; and by your words you shall be condemned [Note: Mateus 12:36.].”]