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Text -- Matthew 5:33 (NET)

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Context
Oaths
5:33 “Again, you have heard that it was said to an older generation, ‘Do not break an oath, but fulfill your vows to the Lord.’
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Word/Phrase Notes
Wesley , JFB , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Poole , Lightfoot , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

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TSK Synopsis , Maclaren , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

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Commentary -- Word/Phrase Notes (per phrase)

Wesley: Mat 5:33 - -- Our Lord here refers to the promise made to the pure in heart of seeing God in all things, and points out a false doctrine of the scribes, which arose...

Our Lord here refers to the promise made to the pure in heart of seeing God in all things, and points out a false doctrine of the scribes, which arose from their not thus seeing God. What he forbids is, the swearing at all, by any creature, in our ordinary conversation: both of which the scribes and Pharisees taught to be perfectly innocent. Exo 20:7.

JFB: Mat 5:33 - -- These are not the precise words of Exo 20:7; but they express all that it was currently understood to condemn, namely, false swearing (Lev 19:12, &c.)...

These are not the precise words of Exo 20:7; but they express all that it was currently understood to condemn, namely, false swearing (Lev 19:12, &c.). This is plain from what follows.

JFB: Mat 5:33 - -- That this was meant to condemn swearing of every kind and on every occasion--as the Society of Friends and some other ultra-moralists allege--is not f...

That this was meant to condemn swearing of every kind and on every occasion--as the Society of Friends and some other ultra-moralists allege--is not for a moment to be thought. For even Jehovah is said once and again to have sworn by Himself; and our Lord certainly answered upon oath to a question put to Him by the high priest; and the apostle several times, and in the most solemn language, takes God to witness that he spoke and wrote the truth; and it is inconceivable that our Lord should here have quoted the precept about not forswearing ourselves, but performing to the Lord our oaths, only to give a precept of His own directly in the teeth of it. Evidently, it is swearing in common intercourse and on frivolous occasions that is here meant. Frivolous oaths were indeed severely condemned in the teaching of the times. But so narrow was the circle of them that a man might swear, says LIGHTFOOT, a hundred thousand times and yet not be guilty of vain swearing. Hardly anything was regarded as an oath if only the name of God were not in it; just as among ourselves, as TRENCH well remarks, a certain lingering reverence for the name of God leads to cutting off portions of His name, or uttering sounds nearly resembling it, or substituting the name of some heathen deity, in profane exclamations or asseverations. Against all this our Lord now speaks decisively; teaching His audience that every oath carries an appeal to God, whether named or not.

JFB: Mat 5:33 - -- (quoting Isa 66:1);

(quoting Isa 66:1);

Clarke: Mat 5:33 - -- Thou shalt not forswear thyself - They dishonor the great God, and break this commandment, who use frequent oaths and imprecations, even in referenc...

Thou shalt not forswear thyself - They dishonor the great God, and break this commandment, who use frequent oaths and imprecations, even in reference to things that are true; and those who make vows and promises, which they either cannot perform, or do not design to fulfill, are not less criminal. Swearing in civil matters is become so frequent, that the dread and obligation of an oath are utterly lost in it. In certain places, where oaths are frequently administered, people have been known to kiss their thumb or pen, instead of the book, thinking thereby to avoid the sin of perjury; but this is a shocking imposition on their own souls. See the notes on Deu 4:26; Deu 6:13

Clarke: Mat 5:33 - -- Perform unto the Lord thine oaths - The morality of the Jews on this point was truly execrable: they maintained, that a man might swear with his lip...

Perform unto the Lord thine oaths - The morality of the Jews on this point was truly execrable: they maintained, that a man might swear with his lips, and annul it in the same moment in his heart. Rab. Akiba is quoted as an example of this kind of swearing. See Schoettgen.

Calvin: Mat 5:33 - -- 33.Thou shalt not perjure thyself This also is not a correction of the law, but a true interpretation of it. For God condemned in the law not only ac...

33.Thou shalt not perjure thyself This also is not a correction of the law, but a true interpretation of it. For God condemned in the law not only acts of perjury, but lightness in swearing, which lessens the reverence for his name. The man who perjures himself is not the only person who takes the name of God in vain, (Exo 20:7.) He does so, who idly and contemptuously pronounces the name of God on trivial occasions, or in ordinary conversation. While the law condemns every kind of profanation of the name of God the Jews imagined, that the guilt of it lay entirely in acts of perjury. Christ reproves this gross error of supposing that they might, without danger, abuse the name of God, provided they did not swear falsely. We are, no doubt, strictly enjoined to perform to the Lord what we have sworn: for he who, after employing the name of God, cheats and deceives his neighbors, does an injury to God as well as to man. But it is improper to confine to a single part that which has a wider reference. Some consider the word perform as applying to vows, when any thing has been promised to God on account of religion. But this mode of expression applies very well to all promises and engagements, which have been sanctioned by the use of the name of God: for in such cases God is appealed to as guarantee between the parties, to secure their fidelity.

TSK: Mat 5:33 - -- it hath : Mat 23:16 Thou : Exo 20:7; Lev 19:12; Num 30:2-16; Deu 5:11, Deu 23:23; Psa 50:14, Psa 76:11; Ecc 5:4-6; Nah 1:15

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 5:33 - -- Thou shalt not forswear thyself - Christ here proceeds to correct another false interpretation of the law. The law respecting oaths is found in...

Thou shalt not forswear thyself - Christ here proceeds to correct another false interpretation of the law. The law respecting oaths is found in Lev 19:12, and Deu 23:23. By those laws people were forbid to perjure themselves, or to forswear, that is, swear falsely.

Perform unto the Lord - Perform literally, really, and religiously what is promised in an oath.

Thine oaths - An oath is a solemn affirmation or declaration, made with an appeal to God for the truth of what is affirmed, and imprecating his vengeance, and renouncing his favor if what is affirmed is false. A false oath is called perjury, or, as in this place, forswearing.

It appears, however, from this passage, as well as from the ancient writings of the Jewish rabbins, that while the Jews professedly adhered to the law, they had introduced a number of oaths in common conversation, and oaths which they by no means considered to be binding. For example, they would swear by the temple, by the head, by heaven, by the earth. So long as they kept from swearing by the name Yahweh, and so long as they observed the oaths publicly taken, they seemed to consider all others as allowable, and allowedly broken. This is the abuse which Christ wished to correct. "It was the practice of swearing in common conversation, and especially swearing by created things."To do this, he said that they were mistaken in their views of the sacredness of such oaths. They were very closely connected with God; and to trifle with them was a species of trifling with God. Heaven is his throne; the earth his footstool; Jerusalem his special abode; the head was made by him, and was so much under his control that we could not make one hair white or black. To swear by these things, therefore, was to treat irreverently objects created by God, and could not be without guilt. It is remarkable that the sin here condemned by the Saviour prevails still in Palestine in the same form and manner referred to here. Dr. Thomson ( The Land and the Book , vol. ii. p. 284) says, "The people now use the very same sort of oaths that are mentioned and condemned by our Lord. They swear by the head, by their life, by heaven, and by the temple, or what is in its place, the church. The forms of cursing and swearing, however, are almost infinite, and fall on the pained ear all day long."

Our Saviour here evidently had no reference to judicial oaths, or oaths taken in a court of justice. It was merely the foolish and wicked habit of swearing in private conversation; of swearing on every occasion and by everything that he condemned. This he does condemn in a most unqualified manner. He himself, however, did not refuse to take an oath in a court of law, Mat 26:63-64. So Paul often called God to witness his sincerity, which is all that is meant by an oath. See Rom 1:9; Rom 9:1; Gal 1:20; Heb 6:16. Oaths were, moreover, prescribed in the law of Moses, and Christ did not come to repeal those laws. See Exo 22:11; Lev 5:1; Num 5:19; Deu 29:12, Deu 29:14.

Poole: Mat 5:33 - -- This was said Exo 20:7 , and more plainly Lev 19:12 ; the substance was there said, though the words be not verbatim recited.

This was said Exo 20:7 , and more plainly Lev 19:12 ; the substance was there said, though the words be not verbatim recited.

Lightfoot: Mat 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: &nb...

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:   

[It hath been said by them of old time, Thou shalt not forswear thyself, etc.] the law forbids perjury, Lev 19:12; etc. To which the Fathers of the Traditions reduced the whole sin of swearing, little caring for a rash oath. In this chapter of oaths they doubly sinned:   

I. That they were nothing at all solicitous about an oath, so that what was sworn were not false. They do but little trouble themselves, what, how, how often, how rashly, you swear, so that what you swear be true.   

In the Talmudic tract Shevuoth; and in like manner in Maimonides, oaths are distributed into these four ranks:   

First, A promissory oath; when a man swore that he would do, or not do, this or that, etc. And this was one of the twofold oaths, which were also fourfold; that is, a negative or affirmative oath; and again, a negative or affirmative oath concerning something past, or a negative or affirmative oath concerning something to come: namely, when any one swears that he hath done this or that, or not done it; or that he will do this or that, or that he will not do it. "Whosoever, therefore, swears any of these four ways, and the thing is not as he swears, (for example, that he hath not cast a stone into the sea, when he hath cast it; that he hath cast it, when he hath not; that he will not eat, and yet eats; that he will eat, and yet eateth not,) behold, this is a false oath, or perjury."   

"Whosoever swears that he will not eat, and yet eats some things which are not sufficiently fit to be eaten, this man is not guilty."   

Secondly, A vain or a rash oath. This also is fourfold, but not in the same manner as the former: 1. When they asserted that with an oath which was contrary to most known truth; as, "If he should swear a man were a woman, a stone-pillar to be a pillar of gold," etc.; or when any swore that was or was not, which was altogether impossible; as, "that he saw a camel flying in the air." 2. When one asserted that by an oath, concerning which there was no reason that any should doubt. For example, that "Heaven is heaven, a stone is a stone," etc. 3. When a man swore that he would do that which was altogether impossible; namely, "that he would not sleep for three days and three nights; that he would taste nothing for a full week," etc. 4. When any swore that he would abstain from that which was commanded; as, "that he would not wear phylacteries," etc. These very examples are brought in the places alleged.   

Thirdly, An oath concerning something left in trust; namely, when any swore concerning something left in trust with him, that it was stolen or broke or lost, and not embezzled by him, etc.   

Fourthly, A testimonial oath; before a judge or magistrate.   

In three of these kinds of swearing, care is taken only concerning the truth of the thing sworn, not of the vanity of swearing.   

They seemed, indeed, to make some provision against a vain and rash oath: namely, 1. That he be beaten, who so swears, and become cursed: which Maimonides hints in the twelfth chapter of the tract alleged: with whom the Jerusalem Gemarists do agree; "He that swears two is two, let him be beaten for his vain oath." 2. They also added terror to it from fearful examples, such as that is in the very same place. " There were twenty-four assemblies in the south; and they were all destroyed for a vain oath." And in the same tract, a woman buried her son for an oath, etc. Yet they concluded vain oaths in so narrow a circle, that a man might swear a hundred thousand times, and yet not come within the limits of the caution concerning vain swearing.   

II. It was customary and usual among them to swear by the creatures; "If any swear by heaven, by earth, by the sun, etc. Although the mind of the swearer be under these words to swear by Him who created them, yet this is not an oath. Or if any swear by some of the prophets, or by some of the books of the Scripture, although the sense of the swearer be to swear by Him that sent that prophet, or that gave that book, nevertheless this is not an oath."   

"If any adjure another by heaven or earth, he is not guilty."   

They swore by Heaven. By Heaven so it is.   

They swore by the Temple. "When turtles and young pigeons were sometimes sold at Jerusalem for a penny of gold, Rabban Simeon Ben Gamaliel said, By this habitation [that is, by this Temple] i will not rest this night, unless they be sold for a penny of silver."   

"R. Zechariah Ben Ketsab said, By this Temple; the hand of the woman departed not out of my hand." "R. Jochanan said, By the Temple it is in our hand," etc.   

"Bava Ben Buta swore by the Temple in the end of the tract Cherithuth, and Rabban Simeon Ben Gamaliel in the beginning; And so was the custom in Israel." Note this, "so was the custom."   

They swore by the city Jerusalem. "R. Judah saith, He that saith, 'By Jerusalem,' saith nothing, unless with an intent purpose he shall vow towards Jerusalem." Where, also, after two lines coming between those forms of swearing and vowing are added, " Jerusalem, for Jerusalem, by Jerusalem. The Temple, for the Temple, by the Temple. The altar, for the altar, by the altar. The lamb, for the lamb, by the lamb. The chambers of the Temple, for the chambers of the Temple, by the chambers of the Temple. The wood, for the wood, by the wood. The sacrifices on fire, for the sacrifices on fire, by the sacrifices on fire. The dishes, for the dishes, by the dishes. By all these things, that I will do this to you."   

They swore by their own heads. "One is bound to swear to his neighbour, and he saith, Vow (or swear) to me by the life of thy head;" etc.

Gill: Mat 5:33 - -- Again, ye have heard that it hath been said,.... Besides what has been observed, in ver. 21 and 27 you know it has also been said, by, or to them o...

Again, ye have heard that it hath been said,.... Besides what has been observed, in ver. 21 and 27 you know it has also been said,

by, or to them of old time, what is written in Lev 19:12. "And ye shall not swear by my name falsely"; which seems to be referred to, when it is said, "thou shalt not forswear thyself": and is the law forbidding perjury, or false swearing; and was what the Jews were chiefly, if not only concerned about; little regarding the vanity, only the truth of an oath: for they took swearing vainly, to be the same as swearing falsely; wherefore so long as what they swore was truth, they were not careful whether it was of any importance or not: moreover, these men sinned, in that they swore by the creatures, which they thought they might do, and not sin; and when they had so done, were not under obligation to perform; because they made no use of the name of God, to whom only vows and oaths were to be performed, "but shalt perform unto the Lord thine oaths", Num 30:2 which they understood of vows only made to the Lord, and not to others; and of oaths, when in his name, and not by others; which they did do, and yet thought themselves not obliged by them.

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Commentary -- Verse Notes / Footnotes

NET Notes: Mat 5:33 A quotation from Lev 19:12.

Geneva Bible: Mat 5:33 ( 8 ) 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: ...

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Commentary -- Verse Range Notes

TSK Synopsis: Mat 5:1-48 - --1 Christ's sermon on the mount.3 Who are blessed;13 the salt of the earth;14 the light of the world.17 He came to fulfil the law.21 What it is to kill...

Maclaren: Mat 5:33-37 - --Swear Not At All' 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 t...

MHCC: Mat 5:33-37 - --There is no reason to consider that solemn oaths in a court of justice, or on other proper occasions, are wrong, provided they are taken with due reve...

Matthew Henry: Mat 5:33-37 - -- We have here an exposition of the third commandment, which we are the more concerned right to understand, because it is particularly said, that God...

Barclay: Mat 5:33-37 - --One of the strange things about the Sermon on the Mount is the number of occasions when Jesus was recalling to the Jews that which they already knew. ...

Barclay: Mat 5:33-37 - --This passage concludes with the commandment that when a man has to say yes, he should say yes, and nothing more; and when he has to say no, he sho...

Constable: Mat 5:1--8:1 - --B. Jesus' revelations concerning participation in His kingdom 5:1-7:29 The Sermon on the Mount is the fi...

Constable: Mat 5:17--7:13 - --3. The importance of true righteousness 5:17-7:12 Jesus had just been speaking about the importa...

Constable: Mat 5:17-48 - --Righteousness and the Scriptures 5:17-48 In His discussion of righteousness (character a...

Constable: Mat 5:33-37 - --God's will concerning oaths 5:33-37 5:33 Jesus next gave a condensation of several commands in the Old Testament that forbade taking an oath, invoking...

College: Mat 5:1-48 - --MATTHEW 5 D. SERMON ON THE MOUNT: MINISTRY IN WORD (5:1-7:29) The Sermon on the Mount (= SM ) is the first of five major discourses in Matthew, each...

McGarvey: Mat 5:17-48 - -- XLII. THE SERMON ON THE MOUNT. (A Mountain Plateau not far from Capernaum.) Subdivision D. RELATION OF MESSIANIC TEACHING TO OLD TESTAMENT AND TRADIT...

Lapide: Mat 5:1-48 - --CHAPTER 5 Went up into a mountain. Let us inquire what mountain this was? "Some simple brethren," says S. Jerome, "think that Christ taught the Beat...

Lapide: Mat 5:13-47 - --ye are the salt, &c. That is, you, 0 ye Apostles, who are sitting here next to Me, to whom I have spoken primarily the eight Beatitudes—ye are, by M...

Lapide: Mat 5:23-47 - --Leave there thy gift, &c. This is a precept both of law and of natural religion, which has been by Christ in this place most strictly sanctioned, both...

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Commentary -- Other

Critics Ask: Mat 5:33 MATTHEW 5:33-37 —Did Jesus condemn all oath taking, even in court? (See comments on James 5:12 .)

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Introduction / Outline

Robertson: Matthew (Book Introduction) THE GOSPEL ACCORDING TO MATTHEW By Way of Introduction The passing years do not make it any plainer who actually wrote our Greek Matthew. Papias r...

JFB: Matthew (Book Introduction) THE author of this Gospel was a publican or tax gatherer, residing at Capernaum, on the western shore of the Sea of Galilee. As to his identity with t...

JFB: Matthew (Outline) GENEALOGY OF CHRIST. ( = Luke 3:23-38). (Mat. 1:1-17) BIRTH OF CHRIST. (Mat 1:18-25) VISIT OF THE MAGI TO JERUSALEM AND BETHLEHEM. (Mat 2:1-12) THE F...

TSK: Matthew (Book Introduction) Matthew, being one of the twelve apostles, and early called to the apostleship, and from the time of his call a constant attendant on our Saviour, was...

TSK: Matthew 5 (Chapter Introduction) Overview Mat 5:1, Christ’s sermon on the mount; Mat 5:3, Who are blessed; Mat 5:13, the salt of the earth; Mat 5:14, the light of the world; Mat...

Poole: Matthew 5 (Chapter Introduction) CHAPTER 5

MHCC: Matthew (Book Introduction) Matthew, surnamed Levi, before his conversion was a publican, or tax-gatherer under the Romans at Capernaum. He is generally allowed to have written h...

MHCC: Matthew 5 (Chapter Introduction) (Mat 5:1, Mat 5:2) Christ's sermon on the mount. (Mat 5:3-12) Who are blessed. (Mat 5:13-16) Exhortations and warnings. (Mat 5:17-20) Christ came t...

Matthew Henry: Matthew (Book Introduction) An Exposition, with Practical Observations, of The Gospel According to St. Matthew We have now before us, I. The New Testament of our Lord and Savior...

Matthew Henry: Matthew 5 (Chapter Introduction) This chapter, and the two that follow it, are a sermon; a famous sermon; the sermon upon the mount. It is the longest and fullest continued discour...

Barclay: Matthew (Book Introduction) INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MATTHEW The Synoptic Gospels Matthew, Mark and Luke are usually known as the Synoptic Gospels. Synopt...

Barclay: Matthew 5 (Chapter Introduction) The Sermon On The Mount (Mat_5:1-48) As we have already seen, Matthew has a careful pattern in his gospel. In his story of the baptism of Jesus he s...

Constable: Matthew (Book Introduction) Introduction The Synoptic Problem The synoptic problem is intrinsic to all study of th...

Constable: Matthew (Outline) Outline I. The introduction of the King 1:1-4:11 A. The King's genealogy 1:1-17 ...

Constable: Matthew Matthew Bibliography Abbott-Smith, G. A. A Manual Greek Lexicon of the New Testament. Edinburgh: T. & T. Cl...

Haydock: Matthew (Book Introduction) THE HOLY GOSPEL OF JESUS CHRIST, ACCORDING TO ST. MATTHEW INTRODUCTION. THIS and other titles, with the names of those that wrote the Gospels,...

Gill: Matthew (Book Introduction) INTRODUCTION TO MATTHEW The subject of this book, and indeed of all the writings of the New Testament, is the Gospel. The Greek word ευαγγελ...

College: Matthew (Book Introduction) INTRODUCTION HISTORY OF INTERPRETATION It may surprise the modern reader to realize that for the first two centuries of the Christian era, Matthew's...

College: Matthew (Outline) OUTLINE I. ESTABLISHING THE IDENTITY AND ROLE OF JESUS THE CHRIST - Matt 1:1-4:16 A. Genealogy of Jesus - 1:1-17 B. The Annunciation to Joseph...

Lapide: Matthew (Book Introduction) PREFACE. —————— IN presenting to the reader the Second Volume [Matt X to XXI] of this Translation of the great work of Cornelius à Lapi...

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