In the cultural and religious context of ancient Israel, oaths held significant importance as solemn promises or affirmations made before God. The Jewish people, guided by the Mosaic Law and prophetic teachings, generally respected the obligation of oaths, understanding them as binding commitments that invoked the name of God as a witness to their truthfulness and intent.

Biblical Foundation and Importance

The practice of making oaths is deeply rooted in the Hebrew Scriptures. The Torah, particularly in the Pentateuch, provides clear instructions regarding the making and keeping of oaths. In Numbers 30:2 , it is stated, "When a man makes a vow to the LORD or swears an oath to obligate himself by a pledge, he must not break his word; he must do everything he has promised." This verse underscores the seriousness with which oaths were to be regarded, emphasizing the necessity of fulfilling one's word once an oath was made.

Oaths in Legal and Social Contexts

Oaths were not only personal but also played a crucial role in legal and social contexts. They were often used to affirm truthfulness in judicial proceedings, as seen in Exodus 22:10-11 , where an oath before the LORD was required to settle disputes over property: "If a man gives a donkey, an ox, a sheep, or any other animal to his neighbor for safekeeping and it dies or is injured or is driven away while no one is looking, an oath before the LORD shall be made between the parties to determine whether or not the man has taken his neighbor’s property."

Prophetic and Wisdom Literature

The prophetic and wisdom literature of the Old Testament also reflects the importance of oaths. The prophets often called the people back to faithfulness in their commitments, warning against the misuse of oaths. Jeremiah 4:2 highlights the ideal use of oaths: "And if you swear, ‘As surely as the LORD lives,’ in truth, in justice, and in righteousness, then the nations will be blessed by Him, and in Him they will glory."

Jesus’ Teaching on Oaths

In the New Testament, Jesus addresses the issue of oaths in the Sermon on the Mount. While He does not abolish the practice, He calls for a higher standard of truthfulness that transcends the need for oaths. In Matthew 5:33-37 , Jesus teaches, "Again, you have heard that it was said to the ancients, ‘Do not break your oath, but fulfill your vows to the Lord.’ But I tell you not to swear at all... Let your ‘Yes’ be ‘Yes,’ and your ‘No,’ ‘No.’ For anything more comes from the evil one." This teaching emphasizes integrity and honesty in all speech, suggesting that a person’s word should be reliable without the necessity of invoking an oath.

Cultural and Religious Observance

Throughout Jewish history, the observance of oaths remained a significant aspect of religious and communal life. The Jewish people understood that breaking an oath was not merely a social or legal infraction but a violation of a sacred trust with God. This understanding is reflected in the Psalms, where the psalmist declares, "He who swears to his own hurt and does not change" (Psalm 15:4), highlighting the virtue of keeping one's word even when it is personally costly.

In summary, the Jewish tradition, as reflected in the Scriptures, generally respected the obligation of oaths, viewing them as sacred commitments made before God. This respect for oaths underscores the broader biblical principle of truthfulness and integrity in all aspects of life.Joshua 9:19,20
But all the princes said to all the congregation, We have sworn to them by the LORD God of Israel: now therefore we may not touch them.
Torrey's Topical Textbook

2 Samuel 21:7
But the king spared Mephibosheth, the son of Jonathan the son of Saul, because of the LORD's oath that was between them, between David and Jonathan the son of Saul.
Torrey's Topical Textbook

Psalm 15:4
In whose eyes a vile person is contemned; but he honors them that fear the LORD. He that swears to his own hurt, and changes not.
Torrey's Topical Textbook

Matthew 14:9
And the king was sorry: nevertheless for the oath's sake, and them which sat with him at meat, he commanded it to be given her.
Torrey's Topical Textbook

The Iranian Conquest
... of Ishtar," but the etymology now most generally accepted is ... follower of Zoroaster
owes no obligation towards the ... a great misfortune if these respected the body ...
/.../chapter ithe iranian conquest.htm

Period I: the Imperial State Church of the Undivided Empire, or ...
... no one to be exempt from the obligation of this ... hitherto kept this festival with
the Jews, will henceforth ... representing, as it did, what was generally felt to ...
/.../ayer/a source book for ancient church history/period i the imperial state.htm

The Medes and the Second Chaldaean Empire
... long as these latter held the reins of government; their removal from office had
been, as it were, the signal for a welcome change in the fortunes of the Jews. ...
/.../chapter iiithe medes and the.htm

Memoir of John Bunyan
... but, according to Hume, in this year the Republican troops were generally pious
men. ... He was standing at a neighbour's shop-window, 'belching out oaths like the ...
/.../bunyan/the works of john bunyan volumes 1-3/memoir of john bunyan.htm

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