(37) Let your communication.--One of the few instances in which our translators seem to have preferred a somewhat pedantic Latin word for the more literal and homely English speech. (Comp. Luke 24:17.)
Yea, yea.--St. James reproduces the precept in James 5:12 of his Epistle, but the phrase is found in the Talmud, and was probably proverbial. In all common speech a man's words should be as good as his oath. Yes should mean yes, and No should mean no, even though there be no oath to strengthen it.
Cometh of evil.--The Greek may (as in the Lord's Prayer, "Deliver us from evil") be either neuter, "from evil in the abstract," or masculine, "from the evil one." With some hesitation, and guided chiefly by Matthew 13:19-38, I accept the latter as the more probable. These devices of fantastic oaths come not from Him who is the Truth, but from him who "when he speaketh a lie, speaketh of his own" (John 8:44).
Verse 37. - Your communication. Similarly, the Authorized Version in Ephesians 4:29, in archaic usage for "talk." Yea, yea; Nay, nay. Christ permits as far as the repetition of the asseveration. The adoption here by a few authorities of the phrase in James 5:12 ("Let your yea be yea; and your nay, nay," τὸ ναὶ ναὶ κ.τ.λ..)is unsuitable; for here the question is not of truthfulness, but of fervency in asseveration. Whatsoever is more than these; "that which is over and above these" (Rheims). There is a superfluity (περισσόν) in more fervent asseverations, which has its origin ἐκ τοῦ πονηροῖ. Cometh of evil. So the Revised Version margin, "as in ver. 39; 6:13.' Revised Version, is of the evil one (videMatthew 6:13, note; and cf. 1 John 3:12).
5:33-37 There is no reason to consider that solemn oaths in a court of justice, or on other proper occasions, are wrong, provided they are taken with due reverence. But all oaths taken without necessity, or in common conversation, must be sinful, as well as all those expressions which are appeals to God, though persons think thereby to evade the guilt of swearing. The worse men are, the less they are bound by oaths; the better they are, the less there is need for them. Our Lord does not enjoin the precise terms wherein we are to affirm or deny, but such a constant regard to truth as would render oaths unnecessary.
But let your communication be yea, yea,.... That is, let your speech, in your common conversation, and daily business of life, when ye answer to anything in the affirmative, be "yea"; and when ye answer to anything in the negative, "nay": and for the stronger asseveration of the matter, when it is necessary, double these words; but let no oaths be joined unto them: this is enough; a righteous man's yea, is yea, and his no, is no; his word is sufficient. Hence it appears, that our Lord is here speaking of rash swearing, and such as was used in common conversation, and is justly condemned by him. The Jews have no reason to reject this advice of Christ, who often use and recommend the same modes of expression. They endeavour to raise the esteem of their doctors and wise men, by saying, that their words, both in doctrines and dealings with men, are "yea, yea" (y). One of their (z) commentators on the word "saying", in, Exodus 20:1 makes this observation;
"hence we learn, that they used to answer, "concerning yea, yea, and concerning nay, nay".''
This way of speaking, they looked upon equivalent to an oath; yea, they affirm it was one.
"Says R. Eliezer (a), , "nay is an oath; yea is an oath", absolutely; "nay" is an oath, as it is written, Genesis 9:11 and Isaiah 54:9. But that "yea" is an oath, how does it appear? It is concluded from hence, that "nay" is an oath; saith Rabba, there are that say "nay, nay", twice; and there are that say "yea, yea", twice; as it is written, Genesis 9:11 and from hence, that "nay" is twice, "yea" is also twice said.''
The gloss upon it is,
"he that says either "nay, nay", twice, or "yea, yea", twice; lo! it is "as an after oath", which confirms his words.''
For whatsoever is more than these, cometh of evil: that is, whatever exceeds this way of speaking and conversation, in the common affairs of life, is either from the devil, who is the evil one, by way of eminency; or from the evil heart of man, from the pride, malice, envy, &c. that are in it.
(y) T. Bab. Moed Katon, fol. 20. 1. Maimon. Hilch. Dayot. c. 5. sect. 13. (z) R. Sol. Jarchi, in Exodus 20.1.((a) T. Bab. Shebuot, fol. 36. 1. Vid. Maimon. Hilch. Shebuot, c. 2. sect. 1.
Yea, yea.--St. James reproduces the precept in James 5:12 of his Epistle, but the phrase is found in the Talmud, and was probably proverbial. In all common speech a man's words should be as good as his oath. Yes should mean yes, and No should mean no, even though there be no oath to strengthen it.
Cometh of evil.--The Greek may (as in the Lord's Prayer, "Deliver us from evil") be either neuter, "from evil in the abstract," or masculine, "from the evil one." With some hesitation, and guided chiefly by Matthew 13:19-38, I accept the latter as the more probable. These devices of fantastic oaths come not from Him who is the Truth, but from him who "when he speaketh a lie, speaketh of his own" (John 8:44).
"hence we learn, that they used to answer, "concerning yea, yea, and concerning nay, nay".''
This way of speaking, they looked upon equivalent to an oath; yea, they affirm it was one.
"Says R. Eliezer (a), , "nay is an oath; yea is an oath", absolutely; "nay" is an oath, as it is written, Genesis 9:11 and Isaiah 54:9. But that "yea" is an oath, how does it appear? It is concluded from hence, that "nay" is an oath; saith Rabba, there are that say "nay, nay", twice; and there are that say "yea, yea", twice; as it is written, Genesis 9:11 and from hence, that "nay" is twice, "yea" is also twice said.''
The gloss upon it is,
"he that says either "nay, nay", twice, or "yea, yea", twice; lo! it is "as an after oath", which confirms his words.''
For whatsoever is more than these, cometh of evil: that is, whatever exceeds this way of speaking and conversation, in the common affairs of life, is either from the devil, who is the evil one, by way of eminency; or from the evil heart of man, from the pride, malice, envy, &c. that are in it.
(y) T. Bab. Moed Katon, fol. 20. 1. Maimon. Hilch. Dayot. c. 5. sect. 13. (z) R. Sol. Jarchi, in Exodus 20.1.((a) T. Bab. Shebuot, fol. 36. 1. Vid. Maimon. Hilch. Shebuot, c. 2. sect. 1.