You have Heard... But I say to You... Swearing

Introduction. Of all the issues Jesus dealt with in this sermon, our own generation has not gone far in this sin. His words actually sound foreign to most of us, since few have ever been involved in swearing. The real struggle for most Christians is whether this passage forbids an oath they might be asked to give in a court of law. So, before we can make proper applications to His words, we will need to assess the temptations from our own world and then compare them to His. He said:

• “Again you have heard that it was said to those of old, ‘You shall not swear falsely, but shall perform your oaths to the Lord.’ 34 But I say to you, do not swear at all: neither by heaven, for it is God’s throne; 35 nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King. 36 Nor shall you swear by your head, because you cannot make one hair white or black. 37 But let your ‘Yes’ be ‘Yes,’ and your ‘No,’ ‘No.’ For whatever is more than these is from the evil one.” (Mt. 5:33-37)

This is not an issue that has affected us. We don’t read these words in our entertainment. They are not in books, television or movies, and we don’t hear worldly or ungodly people swearing in this way. Few if any have ever been tempted to swear an oath, and certainly not in the specific manner Jesus identified: Heaven, earth, Jerusalem, or by our own head. So, when we read these words we must take an extra step to understand the issue

Yet Israel in the time of Jesus had gone much further than this. They had created an elaborate system where some oaths would be binding in a court of law, and others could be used even when they knew it was a lie without fear of prosecution.

• “Woe to you, blind guides, who say, ‘Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obliged to perform it.’ ... 18 And, ‘Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is obliged to perform it.’" (Mt. 23:16-22)

One can only imagine the dishonesty and lack of integrity practiced in that day. First, their word meant so little that they had resorted to these oaths. Second, the oaths themselves were also worthless because they had found a way to justify certain oaths that need not be kept. This is a level of dishonesty and fraud that is foreign to us today.
 
Since our youth, we have had three levels of commitment that we use every day to give assurance to others. First, and nearly universally, we simply tell someone we will do something and then we do it. This is exactly what Jesus concluded!  Let your ‘Yes’ be ‘Yes,’ and your ‘No,’ ‘No.’  This is how God and all His children have always dealt with truth. Remember, “it is impossible for God to lie.” Every word He speaks is absolute. It is carefully considered and examined before it is spoken and once it leaves His mouth, it is fixed and established. Only Satan and his offspring would say something with no intention of actually doing what was said.
 
The second level of commitment we make when we want to give additional assurance is a promise.  We often tell our children “I promise” when speaking about a future event that we want them to know we definitely will keep. Promises are generally reserved for special events or circumstances where we want the recipient to savor the hope with no doubt. So every commitment we make must be carefully considered before being made for it proclaims our true parentage.
 
The third level of commitment we make is reserved for our business and financial transactions, when we sign our name. We sign credit card receipts and checks as a means of both affirming and promising that we will pay. It also serves as a verification to our bank or credit card company that we were the one who actually took on the obligation. We also use this form of verification when making a large purchase, like a car or home to sign all the words of the contract. This creates a legal obligation that we are expected to fulfill.
 
After carefully examining all Jesus’ words, it is evident that these three methods are only three means to: “let our ‘Yes’ be ‘Yes,’ and our ‘No,’ be ‘No.’” We are not swearing by anything higher than ourselves, so we are not in violation of His words. If we always keep our word and promises and always honor our signatures with absolute integrity, then this is enough. No one really thinks of asking for more.
 
What then was the true purpose of an oath? The first oath ever noted in the Scripture was between Abimelech and Abraham and was requested by Abimelech. He wanted absolute assurance that neither Abraham or his posterity would ever harm him. Abimelech recognized the need to have a witness who would never die or change and one who could enforce a penalty on anyone who violated this oath, no matter how far into the future it might be.
 
The second oath was given by God to Abraham and His descendants (Gen 22:16-18). It was an extraordinary set of circumstances and God wanted it solemnly attested so no one would ever doubt in the future.  First, God had given His word and then further strengthened it with a promise. Finally, God swore by His own name to make absolutely certain that all the future offspring of Abraham no matter how many millennia into the future would have immutable proof that this could never change. The two immutable things are the promise and the oath. Because it is impossible for God to lie, both of these are absolute and unbreakable.

• “For when God made a promise to Abraham, because He could swear by no one greater, He swore by Himself, 14 saying, “Surely blessing I will bless you, and multiplying I will multiply you.”  15 And so, after he had patiently endured, he obtained the promise. 16 For men indeed swear by the greater, and an oath for confirmation is for them an end of all dispute. 17 Thus God, determining to show more abundantly to the heirs of promise the immutability of His counsel, confirmed it by an oath, 18 that by two immutable things, in which it is impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold of the hope set before us.”  (Heb. 6:13-20)

The true purpose of any oath centers on “men indeed swear by the greater, and an oath for confirmation is for them an end of all dispute.” This is the exact point Jesus made! There is no need for an oath with a disciple. When a true disciple says “yes” or “no”, he understands that all are always living in the presence of God and that such statements are as binding as an oath because it was spoken with the same consciousness of the greater power witnessing the words and knowing we will give an account to Him later makes all oaths superfluous.
 
This is also the point of James when he quotes Jesus, “But above all, my brethren, do not swear, either by heaven or by earth or with any other oath. But let your ‘Yes’ be ‘Yes,’ and your ‘No,’ ‘No,’ lest you fall into judgment.” (James 5:12).  Jesus demanded that His disciples assess the integrity of their words and the honor of their reputation. He demanded that their given word was so sacred that once given, there was no need for an oath. When ones ‘yes’ is ‘yes’ and a ‘no’ means ‘no,’ there is no thought or need for an oath. Each disciple should have this reputation. Anything more than this has its source in Satan and not in God.
 
Conclusion. Our neighbor has the right to expect truth from a servant of God. Any abuse of truth, veracity, integrity or honesty would be a terrible blemish on one’s character. Just as it is impossible for God to lie, it ought to be impossible for His children to lie. We should never need to resort to swearing, since it would mean our words alone cannot be trusted.
 
What about a Court of Law? The question surrounding the court of law has been debated by true disciples. Jesus never expressly forbid oaths in the name of God. It would require the Law to cease for Him to do so:

• “10 You shall fear the Lord your God and serve Him, and shall take oaths in His name... 20 You shall fear the Lord your God; you shall serve Him, and to Him you shall hold fast, and take oaths in His name. 21 He is your praise, and He is your God, who has done for you these great and awesome things which your eyes have seen.”  (Deut. 6:13; 10:20-21).

So just how far did Jesus expect his words “But I say to you, do not swear at all:” to be taken? Is He just forbidding the false and useless swearing of the Jews?  Or is he removing something that was both commanded and practiced extensively during the Patriarchal and Mosaic ages? God swore in His own name both to Abraham and David and to the Messiah. If Jesus forbid it such swearing here, it is difficult to understand why He allowed Himself to be placed under oath in civil court.

• “And the high priest arose and said to Him, “Do You answer nothing? What is it these men testify against You?” 63 But Jesus kept silent. And the high priest answered and said to Him, “I put You under oath by the living God: Tell us if You are the Christ, the Son of God!” 64 Jesus said to him, “It is as you said. Nevertheless, I say to you, hereafter you will see the Son of Man sitting at the right hand of the Power, and coming on the clouds of heaven.” (Mt. 26:62-64)

It is also difficult to understand why Paul used God as His witness (a form of swearing):

• “For God is my witness, whom I serve with my spirit in the gospel of His Son” (Rom. 1:9)
• “Moreover I call God as witness against my soul, that to spare you I came no more to Corinth.” (2Cor. 1:23)
• “For God is my witness, how greatly I long for you all with the affection of Jesus Christ.” (Phil. 1:8)

Some believe that the words of Jesus should be taken literally: “Swear not at all!”  Others are convinced that Jesus was only speaking of individuals in their daily life as He did in the next passage. An eye for an eye was for civil government, not for individuals. So, oaths are not for individuals, but they are still intact for civil government.  For individuals, “yes” and “no” are enough. These are all the facts we have and godly disciples have drawn both conclusions. There is no clear and absolute answer, so each must live with their own conscience.