Oath (Bible)

Oaths in the Bible

In the Old Testament, oaths appear both in promises between people and in the promises of God. To Abraham, who had offered up Isaac, God says, "By myself have I sworn," and promises to bless him (Genesis 22:16). Abraham has his servant put his hand under his thigh and makes him swear (Genesis 24:2-3). The place where Abraham and Abimelech made a covenant by oath was called Beersheba (Genesis 21:31). The Law commands that Israel "shalt swear by his name" (Deuteronomy 6:13), while forbidding the profaning of God's name by false oaths: "ye shall not swear by my name falsely" (Leviticus 19:12). This provision is read together with the third commandment of the Ten Commandments (Exodus 20:7). Numbers 30 sets out regulations for keeping vows and oaths. "As the LORD liveth" (Ruth 3:13 and elsewhere) is an oath formula that appears frequently in the Old Testament.

Terminology and Background

The Hebrew verb for swearing, shaba, shares a root with the number seven (sheva). For this reason Beersheba is interpreted as either "well of the oath" or "well of seven." Another word, alah, means both oath and curse, since it carries the sense that one will incur a curse if the oath is broken. In New Testament Greek, the verb omnymi and the noun horkos are used.

New Testament Teaching

In the Sermon on the Mount, Jesus taught that one should not swear by heaven or earth, by Jerusalem, or by one's own head, but "let your communication be, Yea, yea; Nay, nay" (Matthew 5:33-37). James 5:12 repeats the same teaching. In Matthew 23:16-22, Jesus rebuked the practice of distinguishing between an oath sworn by the temple and one sworn by the gold of the temple. Yet when the high priest Caiaphas pressed him, saying, "I adjure thee by the living God," Jesus answered (Matthew 26:63-64). Paul also repeatedly invoked God as his witness (Romans 1:9; 2 Corinthians 1:23). Hebrews 6:13-18 cites God's oath to Abraham to explain the unchangeableness of God's promise.

Interpretation and Debate

Traditions differ over how far Matthew 5 should be applied. The Anabaptists rejected all oaths in the Schleitheim Confession of 1527. The Quakers are likewise known for a tradition of refusing even oaths in court. By contrast, the Lutheran Augsburg Confession permits oaths required by the civil authorities. The Presbyterian Westminster Confession of Faith, in chapter 22, "Of Lawful Oaths and Vows," recognizes a lawful oath as a part of religious worship. These traditions understand Jesus' prohibition as directed not against all oaths but against rash oaths, false oaths, and oaths that sidestep the name of God. An oath, which assures others of one's truthfulness, and a vow, which is a promise to offer something to God, are distinct concepts, but in Scripture they frequently appear together.

In the Korean Church

Ordination services and wedding services in Korean churches include a portion in which vows are made in question-and-answer form before God and the congregation. Sermons on Matthew 5 often emphasize everyday honesty in speech rather than the question of whether or not to take oaths.