Prayer Tents Bible References - Prayer Tents

OATH

A sacred promise to keep one’s word (Num. 30:2) and to honor one’s covenants and agreements (Gen. 26:28; 2 Kgs. 11:4). As such, oaths are solemn declarations, which invoke God (Gen. 24:3; 31:53; Deut. 10:20) or some sacred object (Gen. 24:2; 47:29; cf. Matt. 5:33-37; 23:16-22) in order to guarantee the truth of what is declared. The power of the promise itself is binding in biblical oaths and is premised on the understanding that an oath confirms the obligation of the spoken word (Judg. 11:35; 1 Sam. 14:24-27; Jdt. 8:30; cf. Matt. 14:9). The sacral nature of oaths is emphasized by the invocation of God as the guarantor or witness to the sworn word (Gen. 21:23; Josh. 9:19; 1 Kgs. 2:8, 23, 42), and not uncommonly God swears an oath in the OT. Often these concern the promises made to Israel, e.g., those made to Abraham and other ancestral figures (Gen. 22:16-18; 24:7; Deut. 19:8; Josh. 21:43-44; Jer. 11:5; Sir. 44:21), but sometimes they involve threats and sanctions against those who would violate the covenant (Josh. 5:6; 1 Sam. 3:14; Ezek. 17:16-19).

The need for fundamental trust and unequivocal veracity in oaths is so serious as to require the provision of punishments for those who fail to keep them, and any violation of an oath may bring dire consequences (Ezek. 16:59; Dan. 9:11). Therefore, the Bible warns against swearing false oaths and provides sanctions for those who are disingenuous in making them (Exod. 20:7 = Deut. 5:11; Lev. 5:4; 19:12; Zech. 8:17; Wis. 14:29-30). To do so is to devalue the spoken word, which, when given under oath, is the most solemn promise a person makes. Conversely, the one who swears truthfully and with purity of heart receives a blessing (Ps. 24:4-5; Jer. 4:2). Although most oaths seem to be absolutely binding (Num. 30:2, 4, 6-7, 9-11, 14), sometimes conditions placed on them or circumstances under which they are made may mitigate the obligations they carry (vv. 5, 8, 12-13; Gen. 24:41; Josh. 2:17, 20).

The NT understanding of the nature and function of oaths and their value is varied. Some NT authors seem to share the attitude of Philo Judaeus that oaths should be seldom or never sworn. When a person is too quick to make an oath it may not indicate good faith and may actually devalue on the oath itself (Philo De spec. leg. 2.8). Therefore, oaths should be sworn only when they are absolutely necessary (De spec. leg. 2.9). Matthew’s Jesus advises against swearing oaths at all (Matt. 5:33-37) and criticizes the casuistry that can sometimes accompany oath-making (23:16-20). Jas. 5:12 follows the tradition of Matt. 5:33-37 in prohibiting the swearing of oaths. It is interesting, however, that, in the Passion narrative Matthew adds that Peter swore on oath in his second denial of Jesus (Matt. 26:72). In Peter’s third denial, Matthew follows Mark 14:71, where Peter invokes a curse on himself in order to strengthen his claim that he does not know Jesus (Matt. 26:74).

Other NT authors look more positively upon oaths. Paul employs oath formulas in Rom. 1:9; 2 Cor. 1:23; Gal. 1:20; Phil. 1:8. In Hebrews God’s oath to Abraham is recalled as a reminder of the guarantee of God’s promises and the surety of God’s word (Heb. 6:13-19). Elsewhere in the NT an oath sworn by God is remembered in Luke 1:73 (cf. v. 55); Acts 2:30; Rom. 14:11; Heb. 3:11, 18; 4:3. Thus the attitude of NT authors on swearing oaths depends on whom one consults.

Alan C. Mitchell

Prayer Tents Bible References - Prayer Tents

OATH

Eerdmans Dictionary of the Bible (2000)