Matthew 5:34
in Matthew 5But I tell you not to swear at all: either by heaven, for it is God’s throne;
BSB
The same verse in ASV and KJV ▾
ASV
but I say unto you, Swear not at all; neither by the heaven, for it is the throne of God;
KJV
But I say unto you, Swear not at all; neither by heaven; for it is God’s throne:
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This verse in Matthew 5
Commentary
17 notes on this verse(Verses 34 onwards) But I say to you, do not swear at all: neither by heaven, for it is the throne of God; nor by the earth, for it is his footstool; nor by Jerusalem, for it is the city of the great King. Nor should you swear by your head, because you cannot make a single hair white or black. The Jews have always had this wicked habit of swearing by the elements, as the prophetic word often accuses them (Isaiah 65). Whoever swears, worships, or loves the one by whom they swear.
This site's exposition
Do not break your oath
on Matthew 5:33-37
The fourth antithesis answers a system that ranked oaths by heaven, earth, Jerusalem or one's head below oaths by God's name, though each touches God. Some read this as forbidding every oath, others as aimed at the evasive oaths of the day, since Jesus answers under oath at 26:63-64.
This site's exposition
not to swear at all
Augustine traces a chain of habit, in which readiness to swear grows into a custom of swearing and the custom falls into perjury. He notes that Paul used oaths only in writing, where there is time for care. Jerome adds that a person swears by what he reveres.
The record, by era
The Church Fathers5 voices
(de Mendac. 15.) But what we could not understand by mere words, from the conduct of the saints we may gather in what sense should be understood what might easily be drawn the contrary way, unless explained by example. The Apostle has used oaths in his Epistles, and by this shows us how that ought to be taken, I say unto you, Swear not at all, namely, lest by allowing ourselves to swear at all we come to readiness in swearing, from readiness we come to a habit of swearing, and from a habit of swearing we fall into perjury. And so the Apostle is not found to have used an oath but only in writing, the greater thought and caution which that requires not allowing of slip of the tongue. Yet is the Lord's command so universal, Swear not at all, that He would seem to have forbidden it even in writing. But since it would be an impiety to accuse Paul of having violated this precept, especially in his Epistles, we must understand the word at all as implying that, as far as lays in your power, you should not make a practice of swearing, not aim at it as a good thing in which you should take delight. (cont. Faust. xix. 23.) Therefore in his writings, as writing allows of greater circumspection, the Apostle is found to have used an oath in several places, that none might suppose that there is any direct sin in swearing what is true; but only that our weak hearts are better preserved from perjury by abstaining from all swearing whatever. (Serm. in Mont. i. 17.) Or; It is added, By the Heaven, &c. because the Jews did not consider themselves bound when they swore by such things. […]
By the grace of gospel teaching, the law given by Moses acquired an advantage. The law prescribes that one must not swear falsely; but according to the gospel one must not swear at all. The Holy Spirit had seen fit to order this through Solomon …
In the next place proceeding to mendacity, the minister of covetousness (of false swearing I am silent, since even swearing is not lawful )-is trade adapted for a servant of God? But, covetousness apart, what is the motive for acquiring? When the motive for acquiring ceases, there will be no necessity for trading.
Lastly, consider that the Saviour does not here forbid to swear by God, but by the Heaven, the Earth, by Jerusalem, by a man's head. For this evil practice of swearing by the elements the Jews had always, and are thereof often accused in the prophetic writing's. For he who swears, shows either reverence or love for that by which he swears. Thus when the Jews swore by the Angels, by the city of Jerusalem, by the temple and the elements, they paid to the creature the honour and worship belonging to God; for it is commanded in the Law that we should not swear but by the Lord our God.
"Again, ye have heard that it was said to them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths. But I say unto you, swear not at all." Why did He go straightway not to theft, but to false witness, passing over that commandment? Because he that steals, doth upon occasion swear also; but he that knows not either swearing or speaking falsehood, much less will he choose to steal. So that by this He hath overthrown the other sin likewise: since falsehood comes of stealing. But what means, "Thou shalt perform unto the Lord thine oaths?" It is this, "thou shalt be true in swearing." "But I say unto you, swear not at all." Next, to lead them farther away from swearing by God, He saith, "Neither by Heaven, for it is God's throne, nor by the earth, for it is the footstool of His feet; nor by Jerusalem, for it is the city of the great King:" still speaking out of the prophetical writings, and signifying Himself not to be opposed to the ancients. This was because they had a custom of swearing by these objects, and he intimates this custom near the end of his Gospel. But mark, I pray thee, on what ground He magnifies the elements; not from their own nature, but from God's relation to them, such as it had been in condescension declared. For because the tyranny of idolatry was great, that the elements might not be thought worthy of honor for their own sake, He hath assigned this cause, which we have mentioned, which again would pass on to the glory of God. For He neither said, "because Heaven is beautiful and great," nor, "because earth is profitable;" but "because the one is God's throne, the other His footstool;" on every side urging them on towards their Lord.
9 more voices on this verse
The Church Fathers2 voices
Next, to lead them farther away from swearing by God, He saith, "Neither by Heaven, for it is God's throne, nor by the earth, for it is the footstool of His feet; nor by Jerusalem, for it is the city of the great King:" still speaking out of the prophetical writings, and signifying Himself not to be opposed to the ancients. This was because they had a custom of swearing by these objects, and He intimates this custom near the end of His Gospel. But mark, I pray thee, on what ground He magnifies the elements; not from their own nature, but from God's relation to them, such as it had been in condescension declared. For because the tyranny of idolatry was great, that the elements might not be thought worthy of honor for their own sake, He hath assigned this cause, which we have mentioned, which again would pass on to the glory of God. For He neither said, "because Heaven is beautiful and great," nor, "because earth is profitable;" but "because the one is God's throne, the other His footstool;" on every side urging them on towards their Lord.
For no man can swear often, but he must sometimes forswear himself; as he who has a custom of much speaking will sometimes speak foolishly.
The Medieval Church2 voices
But I say unto, Swear not at all; neither by heaven, for it is God's throne; nor by the earth, for it is the footstool of His feet; neither by Jerusalem, for it is the city of the great king. Since the Jews had heard …
A commentator
BonaventureCollationes de Decem Praeceptis, Collation 3 · Written in the 13th century.
proposed
The Manichaeans assail us and say that we ought not to swear at all, because it is said in the New Testament, namely in Matthew: "You shall not swear falsely;" and it follows: "But I say to you, not to swear at all. But let …
The Puritans and the Awakening1 voice
But I say unto you, swear not at all,....
The Nineteenth Century4 voices
Neither by heaven, etc. - It was a custom among the Scythians, when they wished to bind themselves in the most solemn manner, to swear by the king’s throne; and if the king was at any time sick, they believed it was occasioned by some one’s having taken the oath falsely. Herod. l. iv. Who is there among the traders and people of this world who obey this law? A common swearer is constantly perjuring himself: such a person should never be trusted.
These verses deserve the closest attention of all readers of the Bible. A right understanding of the doctrines they contain lies at the very root of Christianity. The Lord Jesus here explains more fully the meaning of his words, “I came not to destroy the law but to fulfil.”
These verses deserve the closest attention of all readers of the Bible. A right understanding of the doctrines they contain lies at the very root of Christianity. The Lord Jesus here explains more fully the meaning of his words, “I came not to destroy the law but to fulfil.”He teaches us that his Gospel magnifies the Law, and exalts its authority: he shows us that the Law, as expounded by him, was a far more spiritual and heart-searching rule than most of the Jews supposed; and he proves this by selecting three commandments out of the ten as examples of what he means. He expounds the sixth commandment. Many thought that they kept this part of God’s law so long as they did not commit actual murder. The Lord Jesus shows that its requirements go much further than this. It condemns all angry and passionate language, and especially when used without a cause. Let us mark this well. We may be perfectly innocent of taking life, and yet be guilty of breaking the sixth commandment! He expounds the seventh commandment. Many supposed that they kept this part of God’s law if they did not actually commit adultery. The Lord Jesus teaches that we may break it in our thoughts, hearts and imaginations, even when our outward conduct is moral and correct. The God with whom we have to do looks far beyond actions. With him even a glance of the eye may be a sin! He expounds the third commandment. Many fancied that they kept this part of God’s law so long as they did not swear falsely, and performed their oaths. The Lord Jesus forbids all vain and light swearing altogether. All swearing by created things, even when God’s name is not brought forward—all calling upon God to witness, excepting on the most solemn occasions—is a great sin. Now all this is very instructive. It ought to raise very serious reflections in our minds: it calls us loudly to use great searching of heart.
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
But I say unto you, Swear not at all - That is, in the manner which he proceeds to specify. Swear not in any of the common and profane ways customary at that time. By heaven; for it is God’s throne - To swear by that was, if it meant anything, to swear by Him that sitteth thereon, Mat 23:22. Nor by the earth; for it is his footstool - Swearing by that, therefore, is really swearing by God. Or perhaps it means: 1. That we have no right to pledge, or swear by, what belongs to God; and, 2. That oaths by inanimate objects are unmeaningful and wicked. If they are real oaths, they are by a living Being, who has power to take vengeance. A footstool is that on which the feet rest when sitting. The term is applied to the earth to denote how lowly and humble an object it is when compared with God. Jerusalem - See the notes at Mat 2:1. City of the Great King - That is, of God; called the Great King because he was the King of the Israelites, and Jerusalem was the capital of the nation, and the place where he was especially honored as king. Compare Psa 46:4; Psa 48:1-2; Psa 87:3.
How the passage was read
On Matthew 5:33-37On Matthew 5:33-37
The oath culture behind “let your yes be yes”
To avoid uttering God's name, oaths in Jesus' day were commonly sworn by substitutes: by heaven, by earth, by Jerusalem, by one's own head. Around the substitutes grew a case law of which formulas actually bind. The Mishnah's oath tractate preserves exactly this reasoning: an oath administered “in the name of heaven and in the name of earth” leaves the swearer exempt, because that is not an oath in God's name (Shevuot 4:13). The practical effect was a graded honesty in which some sworn words could be safely broken.
That loophole culture, not courtroom oath-taking as such, is Jesus' first target here, and again in Matthew 23:16-22 where the Temple-versus-gold and altar-versus-gift distinctions are the same casuistry. His answer closes every gap at once: heaven is God's throne, earth His footstool, Jerusalem His city, so every substitute reaches God anyway. A person whose yes is yes needs no formula at all. (Whether this also forbids civil oaths has been debated among Christians, notably by Quakers and Anabaptists; the scene's first edge is the loophole system.)
This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.
The words behind it
16 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| ἐγὼ | ego | I myself | G1473 → | 839 times |
| δὲ | de | however | G1161 → | 2765 times |
| λέγω | lego | say | G3004 → | 1325 times |
| ὑμῖν | humin | to you | G4771 → | 2973 times |
| μὴ | me | not | G3361 → | 1066 times |
| ὀμόσαι | omosai | to swear | G3660 → | 26 times |
| ὅλως, | holos | at all, | G3654 → | |
| μήτε | mete | neither [swear] | G3383 → | 34 times |
| ἐν | en | by | G1722 → | 2738 times |
| τῷ | to | <the> | G3588 → | 19766 times |
| οὐρανῷ | ourano | heaven | G3772 → | 272 times |
| ὅτι | hoti | because | G3754 → | 1292 times |
| θρόνος | thronos | [the] throne | G2362 → | 62 times |
| ἐστὶν | estin | it is | G1510 → | 2333 times |
| τοῦ | tou | <the> | G3588 → | 19766 times |
| θεοῦ, | theou | of God, | G2316 → | 1312 times |
ἐγὼI myself
egoG1473 →839 times
δὲhowever
deG1161 →2765 times
λέγωsay
legoG3004 →1325 times
ὑμῖνto you
huminG4771 →2973 times
μὴnot
meG3361 →1066 times
ὀμόσαιto swear
omosaiG3660 →26 times
ὅλως,at all,
holosG3654 →
μήτεneither [swear]
meteG3383 →34 times
ἐνby
enG1722 →2738 times
τῷ<the>
toG3588 →19766 times
οὐρανῷheaven
ouranoG3772 →272 times
ὅτιbecause
hotiG3754 →1292 times
θρόνος[the] throne
thronosG2362 →62 times
ἐστὶνit is
estinG1510 →2333 times
τοῦ<the>
touG3588 →19766 times
θεοῦ,of God,
theouG2316 →1312 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Isaiah 66:1This is what the LORD says: “Heaven is My throne, and earth is My footstool. What kind of house will you build for Me? Or where will My place of repose be?
it leads to
- Acts 7:48–50
However, the Most High does not dwell in houses made by human hands. As the prophet says:
- Acts 17:24
The God who made the world and everything in it is the Lord of heaven and earth and does not live in temples made by human hands.
- Matthew 5:34–35
But I tell you not to swear at all: either by heaven, for it is God’s throne;
- 1 Kings 8:27
But will God indeed dwell upon the earth? Even heaven, the highest heaven, cannot contain You, much less this temple I have built.
- Psalms 132:7
Let us go to His dwelling place; let us worship at His footstool.
- Acts 7:48–50
Through
James 5:12Above all, my brothers, do not swear, not by heaven or earth or by any other oath. Simply let your “Yes” be yes, and your “No,” no, so that you will not fall under…
it leads to
- Matthew 5:33–37
Again, you have heard that it was said to the ancients, ‘Do not break your oath, but fulfill your vows to the Lord.’
- Matthew 23:16–22
Woe to you, blind guides! You say, ‘If anyone swears by the temple, it means nothing; but if anyone swears by the gold of the temple, he is bound by his oath.’
- Matthew 5:33–37
Through
Ecclesiastes 9:2It is the same for all: There is a common fate for the righteous and the wicked, for the good and the bad, for the clean and the unclean, for the one who sacrifices…
it leads to
- Malachi 3:18
So you will again distinguish between the righteous and the wicked, between those who serve God and those who do not.”
- Malachi 3:18
Where this verse is studied
On this page
Studies51
On this verse
On this chapter
- Abigail
- An Eye for an Eye in the Law of Moses
- Anger and Murder of the Heart
- The Beatitudes
- The Designer's Fingerprint
- The Torah
Show the next 6 titles
- Divorce: What Jesus Said
- Entering the Kingdom
- The Fulfillment Formula (Matthew's Ten Quotations)
- Blessed Are the Pure in Heart
- How Scripture Shapes Christian Ethics
- A Costly Oath Kept
Show the next 6 titles
Show the next 6 titles
- The Words Agape, Philia, Chesed and Ahavah
- Lust and Adultery of the Heart
- Meekness
- Blessed Are the Meek
- The Words Anav and Praus
- Blessed Are the Merciful
Show the next 6 titles
- Mercy in the Plague Years
- Parallelism: the Bible's Rhyme of Thoughts
- The Farmer Waits for the Rain
- Blessed Are the Peacemakers
- The Words Shalom and Eirene
- Restitution and the Added Fifth
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About Matthew
This page draws on 17 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Augustine of Hippo, Catena Aurea; Augustine of Hippo, Catena Aurea by Aquinas; Bonaventure, Collationes de Decem Praeceptis, Collation 3; Chromatius of Aquileia, TRACTATE ON MATTHEW 24.2.2-4; J.C. Ryle, Expository Thoughts on the Gospels: Matthew; Jerome, Commentary on Matthew; Jerome, Catena Aurea; Jerome, Catena Aurea by Aquinas; John Calvin, Commentary on a Harmony of the Evangelists; John Chrysostom, Homily on the Gospel of Matthew 17; John Gill, Exposition of the New Testament (1746-1748); John Wesley, Explanatory Notes upon the New Testament; Pseudo-Chrysostom, Catena Aurea by Aquinas; Tertullian, On Idolatry and Theophylact of Ohrid, Commentary on Matthew.