The Pulpit Commentary — Matthew — Volume 1 — Section 226

So "he.th not lifted up his soul unto wnity " is explained by "not ,worn deceilfullg" (Ps. xxiv. 4). When God is called in as a Witness, as he is when vows are made to men, as well as when they are made expressly to God, these must be "performed unto the Lord" (cf. Eccles. v. 4, 5). (2) It is injustice to man. Few men will perjure themselves before a court but for dishonest design. In cursing evils are imprecated. In broken vows the imprecation returns upon the head of the swearer. 2. Promissory vows are especially to be avoided. (1) These are the oaths that may be " performed" particularized here. (2) Such oaths trifle with contingencies. The affirmation of a fact-, with whatever solemnity, is comparatively simple, for truth is immutable. A promise pledging t?e future may fail through strength of temptation, through pressure of unlooked-for claims, through forgetfulness, through surprise. 3. Habitual swearing t·s pofane. (1) This is an habitual breaking of the third commandment. The irreverent use of the Divine Names breeds a contempt of God which is fearful irreligion. (2) This sin, from its gratuitousness, is the more devilish. Being wanton it has no excuse. It is the unmistakable sign of a graceless heart. (3) "The Lord will not hold him guilt- less." He will have to answer for this immediately to God. III. EQmvooAL SWEARING IS PROFANE. 1. The elders disputed this. (1) They admitted that it is incumbent upon men to" perform unto the Lord their oaths." But they interpreted that only to be an oath in which the Name of the Lord was mentioned. (2) Thus Philo forbids men to swear by the Supreme Cause; but directs them, if necessary, to call to record the earth, sun, or heavens. So Maimonides, "If any man swear by heaven or by earth, yet this is not an oath." In • Elle Behemoth Rabba' (sect. 44), "As heaven and earth shall pass away, so an oath taken by them shall pass away." This is a sample. (3) Hence the distinction whioh the Pharisees made between 11eriou.s and slighter oaths. Kindred to this is the distinction between " mortal" and "venial" sins. 'l'he simplicity of truth knows no such differences. "He that com- mitteth sin is of the devil." 2. Our Lord insists upon it. (1) He teaches that swear- ing " by heaven" is virtually swearing by God. For heaven is God's throne. It would be no heaven but for his presence. Swearing by heaven is staking a man's hope of heaven. (2) He teaches that swearing by the earth is virtually swearing by God. For it is his footstool, under his eye, subject to his providential rule (see Ps. xxiv. 1). His "footstool," viz. at which his mercy is snpplicated. Swearing by the earth is staking a man's hope of mercy. (3) He teaches that swearing by Jerusalem is virtually swearing by God. For that which made Jerusalem to the Jew a matter of appeal was its sacredness as the place of the temple and Sbcchinah. It was "the city of the great King" (see Ps. :xlvi. 4; xlviii 2). The swearer here staked his interest in the kingdom of Messiah. (4) Swearing by the head, or" by the life of the bead," as the rabbins phrased it, is still swearing by God. For so little power has a man over his bead that he cannot change the colour of a hair. God's property in a man's head is infinitely more than the man's. God is in truth the Life and the Lifter-up of the head (Ps. iii. 3). (5) The principle underlying all this is that men should see God in everything. That the creature cannot be separate from the Creator. Therefore that calling any creature to witness is virtually calling God. All equivocal swearing is consequently profane. "The knave who kisses his nail instead of the book, thinking to release hie false testimony from the crime of perjury, fearfully deceives his soul." IV. TBuTB IS PERFECT IN SIMPLICITY. 1. Christ therefore requires it in speech. (1) Let it be yea or nay-simple affirmative, simple negative. And if greater solemnity be required, then let the yea or nay be emphatic. Emphasis was given in repetition hy the Hebrews. Our Lord's emphasis was" Verily, verily." (2) But the yea must be yea. There mw;t be no equivocation. There must be no deception. Even Homer says, "He whose words agree not with bis private thoughts is as detestable to me as tLe gates of hell"{' II.,' ix. 312). (3) 'fruth ie best pledged in simplicity. A true mania word is bis bond. A true man loves trnth for its own sake. To require more than a word from such a man would be an insult to his honour. His solf-respeot will shrink from adding anything to his declaration. 2. lie attrivutes to evil what ia added to 6i'rnplicity. (1) It comes from the evil in the nature of man. Oaths have their origin in ma.n's propensity to deceive. They are encourage<l by vanity. 'l'bey tend to a contempt for sacred things. A common swearer is an habitual· perjurer. Ho that. 6Wears will lie. He that lies will steal. (2) It comes from the evil one, Satan ia oa. v.1~8.] THE GOSPEL ACCORDING TO ST. MATTHEW. 219