Oath

A solemn appeal to God, permitted on fitting occasions (Deut. 6:13; Jer. 4:2), in various forms (Gen. 16:5; 2 Sam. 12:5; Ruth 1:17; Hos. 4:15; Rom. 1:9), and taken in different ways (Gen. 14:22; 24:2; 2 Chr. 6:22). God is represented as taking an oath (Heb. 6:16-18), so also Christ (Matt. 26:64), and Paul (Rom. 9:1; Gal. 1:20; Phil. 1:8). The precept, “Swear not at all,” refers probably to ordinary conversation between man and man (Matt. 5:34, 37). But if the words are taken as referring to oaths, then their intention may have been to show “that the proper state of Christians is to require no oaths; that when evil is expelled from among them every yea and nay will be as decisive as an oath, every promise as binding as a vow.”

The principle on which an oath is held to be binding is incidentally laid down in (Hebrews 6:16) viz. as an ultimate appeal to divine authority to ratify an assertion. On the same principle, that oath has always been held most binding which appealed to the highest authority, as regards both individuals and communities. As a consequence of this principle, appeals to God’s name on the one hand, and to heathen deities on the other, are treated in scripture as tests of allegiance. (Exodus 23:13; 34:6; 29:12) etc. So also the sovereign’s name is sometimes used as a form of obligation. (Genesis 42:15; 2 Samuel 11:11; 14:19) Other forms of oath, serious or frivolous, are mentioned, some of which are condemned by our Lord. (Matthew 6:33; 23:16-22) and see (James 5:12) (There is, however, a world-wide difference between a solemn appeal to God and profane swearing.) The forms of adjuration mentioned in Scripture are—

OATH, a solemn affirmation, made with an appeal to the Deity in attestation of its truth. Heb 6:16. The custom of taking oaths was in vogue in the earliest patriarchal times. Gen 21:23, but their use is not confined to men. God also has bound himself by oaths. Acts 2:30; Gen 26:3; Deut 29:12, etc. Their use was the subject of legislation, Ex 20:7; Lev 19:12, and our Lord prohibits careless and profane oaths. Matt 5:34-36. Various formularies were employed for oaths, such as: 'As the Lord liveth," 1 Sam 14:39; "Would God," Num 14:2; "As the Lord liveth, and as thy soul liveth." 2 Kgs 2:2, etc. From our Lord's prohibition of profane and careless oaths, we learn that oaths were taken by the more common things, such as the throne of God, Jerusalem, the earth, etc., Matt 5:34, sqq., and the temple, the gold of the temple, and the altar. Matt 23:16-22. As to-day the elevation of the right hand is associated with taking an oath in our courts, so amongst the Hebrews oaths were frequently accompanied with peculiar ceremonies. As far back as Abraham's time lifting the hand was practised in this connection, Gen 14:22; Deut 32:40, etc., as also placing the hand under the thigh of another. Gen 24:2; Gen 47:29. In the O.T. the oath is taken as a ratification of agreements between the most diverse parties. The king or ruler takes an oath, solemnly pledging himself to perform a promisee. 2 Kgs 25:24; Matt 14:7; the subject to his sovereign, Eccl 8:2; the governor exacts the oath from the priests, Neh 5:12; the master from his servant. Gen 24:2; the patriarch from his people. Gen 50:25, etc. Our Lord's prohibition of profane and careless swearing, Matt 5:34. has been understood by some - as the Friends - to exclude all oaths whatever. No doubt, should the spirit of Christ completely pervade the world, the simple asseverations "Yea" and "Nay" would be all sufficient. The most solemn oath that a Mohammedan can make is, "By the beard of Mohammed."

OATH, a solemn affirmation, made with an appeal to the Deity in attestation of its truth. Heb 6:16. The custom of taking oaths was in vogue in the earliest patriarchal times. Gen 21:23, but their use is not confined to men. God also has bound himself by oaths. Acts 2:30; Gen 26:3; Deut 29:12, etc. Their use was the subject of legislation, Ex 20:7; Lev 19:12, and our Lord prohibits careless and profane oaths. Matt 5:34-36. Various formularies were employed for oaths, such as: 'As the Lord liveth," 1 Sam 14:39; "Would God," Num 14:2; "As the Lord liveth, and as thy soul liveth." 2 Kgs 2:2, etc. From our Lord's prohibition of profane and careless oaths, we learn that oaths were taken by the more common things, such as the throne of God, Jerusalem, the earth, etc., Matt 5:34, sqq., and the temple, the gold of the temple, and the altar. Matt 23:16-22. As to-day the elevation of the right hand is associated with taking an oath in our courts, so amongst the Hebrews oaths were frequently accompanied with peculiar ceremonies. As far back as Abraham's time lifting the hand was practised in this connection, Gen 14:22; Deut 32:40, etc., as also placing the hand under the thigh of another. Gen 24:2; Gen 47:29. In the O.T. the oath is taken as a ratification of agreements between the most diverse parties. The king or ruler takes an oath, solemnly pledging himself to perform a promisee. 2 Kgs 25:24; Matt 14:7; the subject to his sovereign, Eccl 8:2; the governor exacts the oath from the priests, Neh 5:12; the master from his servant. Gen 24:2; the patriarch from his people. Gen 50:25, etc. Our Lord's prohibition of profane and careless swearing, Matt 5:34. has been

understood by some - as the Friends - to exclude all oaths whatever. No doubt, should the spirit of Christ completely pervade the world, the simple asseverations "Yea" and "Nay" would be all sufficient. The most solemn oath that a Mohammedan can make is, "By the beard of Mohammed."

Part of speech: noun (n.)

1. A solemn affirmation or declaration, made with a reverent appeal to God for the truth of what is affirmed. "I have an oath in heaven" Shak. An oath of secrecy for the concealing of those [inventions] which we think fit to keep secret. Bacon.

2. A solemn affirmation, connected with a sacred object, or one regarded as sacred, as the temple, the altar, the blood of Abel, the Bible, the Koran, etc.

3. An appeal (in verification of a statement made) to a superior sanction, in such a form as exposes the party making the appeal to an indictment for perjury if the statement be false.

4. A careless and blasphemous use of the name of the divine Being, or anything divine or sacred, by way of appeal or as a profane exclamation or ejaculation; an expression of profane swearing. "A terrible oath" Shak.