But I tell you
This phrase signifies the authoritative teaching of Jesus, contrasting His words with the traditional interpretations of the Law. The Greek word for "tell" is "λέγω" (legō), which implies a declaration or command. Jesus, as the divine teacher, speaks with authority, emphasizing His role as the fulfillment of the Law and the Prophets. This introduction sets the stage for a deeper understanding of righteousness that surpasses mere legalistic adherence.

not to swear at all
The Greek word for "swear" is "ὀμνύω" (omnuō), which means to take an oath. In the historical context, oaths were common in Jewish culture as a way to guarantee truthfulness. However, Jesus calls His followers to a higher standard of integrity, where their word alone should be trustworthy. This teaching aligns with the call to live a life of honesty and transparency, reflecting the character of God without the need for additional assurances.

either by heaven
Heaven, in this context, is not merely the sky or the cosmos but represents the dwelling place of God. The Greek word "οὐρανός" (ouranos) is used here, which often signifies the divine realm. By instructing not to swear by heaven, Jesus underscores the sacredness of God's domain. This reflects a reverence for the divine and a recognition that invoking heaven in oaths trivializes its holiness.

for it is God’s throne
This phrase draws from the imagery found in Isaiah 66:1, where heaven is described as God's throne. The throne symbolizes authority, sovereignty, and the majesty of God. By highlighting this, Jesus reminds His listeners of the ultimate authority of God over all creation. It serves as a call to acknowledge God's supreme position and to live in a manner that honors His sovereignty, without resorting to oaths that might diminish His glory.

(34) Swear not at all.--Not a few interpreters, and even whole Christian communities, as e.g. the Society of Friends, see in these words, and in James 5:12, a formal prohibition of all oaths, either promissory or evidential, and look on the general practice of Christians, and the formal teaching of the Church of England in her Articles (Art. xxxix.), as simply an acquiescence in evil. The first impression made by the words is indeed so strongly in their favour that the scruples of such men ought to be dealt with (as English legislation has at last dealt with them) with great tenderness. Their conclusion is, however, it is believed, mistaken: (1) Because, were it true, then in this instance our Lord would be directly repealing part of the moral law given by Moses, instead of completing and expanding it, as in the case of the Sixth and Seventh Commandments. He would be destroying, not fulfilling. (2) Because our Lord himself answered, when He had before been silent, to a solemn formal adjuration (Matthew 26:63-64), and St. Paul repeatedly uses such forms of attestation (Romans 1:9; 1Corinthians 15:31; 2Corinthians 1:23; Galatians 1:20; Philippians 1:8). (3) Because the context shows that the sin which our Lord condemned was the light use of oaths in common speech, and with no real thought as to their meaning. Such oaths practically involved irreverence, and were therefore inconsistent with the fear of God. The real purpose of an oath is to intensify that fear by bringing the thought of God's presence home to men at the very time they take them, and they are therefore rightly used when they attain that end. Practically, it must be admitted that the needless multiplication of oaths, both evidential and promissory, on trivial occasions, has tended, and still tends, to weaken awe and impair men's reverence for truth, and we may rejoice when their number is diminished. In an ideal Christian society no oaths would be needed, for every word would be spoken as by those who knew that the Eternal Judge was hearing them. . . . Verse 34. - Swear not at all (cf. James 5:12). Yet, as St. Augustine points out, St. Paul took oaths in his writings (2 Corinthians 1:23; 2 Corinthians 11:31); and our Lord himself did not refuse to answer when put upon his oath (Matthew 26:63, 64). He, that is to say, and St. Paul after him, accepted the fact that there are times when a solemn oath must be taken. How, then, can we explain this absolute prohibition here? In that our Lord is not here thinking at all of formal and solemn oaths, but of oaths as the outcome of impatience and exaggeration. The thoughtlessness of fervent asseveration is often betrayed into an oath. Such an oath, or even any asseveration that passes in spirit beyond "yea, yea," "nay, nay," has its origin ἐκ τοῦ πονηροῦ; cf. Chaucer, "Sweryng sodeynly without avysement is eek a gret synne" ('Parson's Tale,' § 'De Ira'). Martensen, however ('Ethics, Individual,' § 100), takes the prohibition of oaths as formally unconditional and total, in accordance with the highest ideal of what man will hereafter be and require, and he sees the limitation, which he allows is to be given to these words, in the present conditions of human society. We have an ideal duty towards God, but we have also a practical duty to those among whom we live, and the present state of human affairs permits and necessitates oaths. Hence it was that even Christ submitted to them. Neither by heaven, etc. Our Lord further defines what he means by an oath. It does not mean only an expression in which God's Name is mentioned, but any expression appealing to any object at all, whether this be supraterrestrial, terrestrial, national, or personal. Although God's Name is often omitted in such cases, from a feeling of reverence, its omission does not prevent the asseveration being an oath. Heaven; Revised Version, the heaven; for the thought is clearly not the immaterial transcendental heaven, the abode of bliss, but the physical heaven (cf. Matthew 6:26, Revised Version). Heaven... footstool. Adapted from Isaiah 66:1, where it forms part of the glorious declaration that no material temple can contain God, that "the Most High dwelleth not in temples made with hands" as St. Stephen paraphrases it (Acts 7:48). The great King is seated enthroned in the heaven, with his feet touching the earth.

Parallel Commentaries ...


But
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

I
ἐγὼ (egō)
Personal / Possessive Pronoun - Nominative 1st Person Singular
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

tell
λέγω (legō)
Verb - Present Indicative Active - 1st Person Singular
Strong's 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

you
ὑμῖν (hymin)
Personal / Possessive Pronoun - Dative 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.

not
μὴ (mē)
Adverb
Strong's 3361: Not, lest. A primary particle of qualified negation; not, lest; also (whereas ou expects an affirmative one) whether.

to swear
ὀμόσαι (omosai)
Verb - Aorist Infinitive Active
Strong's 3660: A prolonged form of a primary, but obsolete omo, for which another prolonged form omoo is used in certain tenses; to swear, i.e. Take oath.

at all:
ὅλως (holōs)
Adverb
Strong's 3654: Adverb from holos; completely, i.e. Altogether;, everywhere; not by any means.

[either]
μήτε (mēte)
Conjunction
Strong's 3383: Nor, neither, not even, neither?nor. From me and te; not too, i.e. neither or nor; also, not even.

by
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

heaven,
οὐρανῷ (ouranō)
Noun - Dative Masculine Singular
Strong's 3772: Perhaps from the same as oros; the sky; by extension, heaven; by implication, happiness, power, eternity; specially, the Gospel.

for
ὅτι (hoti)
Conjunction
Strong's 3754: Neuter of hostis as conjunction; demonstrative, that; causative, because.

it is
ἐστὶν (estin)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

God’s
Θεοῦ (Theou)
Noun - Genitive Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

throne;
θρόνος (thronos)
Noun - Nominative Masculine Singular
Strong's 2362: From thrao; a stately seat; by implication, power or a potentate.


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NT Gospels: Matthew 5:34 But I tell you don't swear at (Matt. Mat Mt)