Answers from church history on today's questions
What Christian writers said, from about AD 180 to 1957.
136 passages · 35 writers · 10 centuries
Of the 136 passages here, 43 state a position on swearing and 93 mention it in passing, often in lists of sins or in notes on the third commandment. The 43 come from 20 writers, and Chrysostom and Augustine supply 13 of them. The writers who state a position treat habitual, careless, and false swearing as wrong, and several connect frequent oaths with the danger of perjury. They differ on whether Matthew 5:34 forbids every oath or only casual ones, and Augustine, Calvin, the Thirty-Nine Articles, and Charles Hodge allow an oath when it is necessary or a magistrate requires it. Few writers treat foul speech or cursing at length: those themes rest on four and six statements.
7 passages · 7 writers · 200s to 1800s
Writers read "Swear not at all" and the forbidden oaths by heaven, earth, and Jerusalem as a ban on all oaths, on casual oaths in conversation, or on oaths by created things.
12. That we must not swear. … I say unto you, Swear not at all: (neither by heaven, because it is God’s throne; nor by the earth, because it is His footstool; nor by Jerusalem, because it is the city of the great King; neither shalt thou swear by thy head, because thou canst not make one hair white or black.) But let your discourse be, Yea, yea; Nay, nay: (for whatever is fuller than these is of evil.”)
Cyprian of Carthage, The Treatises of Cyprian 12.4.14
And beside all these, thou hast heard the sentence of Christ declaring, that not only to commit perjury, but to swear in any way, is a diabolical thing, and the whole a device of the evil one.
John Chrysostom, The Homilies on the Statues to the People of Antioch 21
In like manner an oath is chiefly referred to God Whose testimony is invoked; and secondarily an appeal by oath is made to certain creatures considered, not in themselves, but as reflecting the Divine truth. Thus we swear by the Gospel, i.e. by God Whose truth is made known in the Gospel; and by the saints who believed this truth and kept it.
Thomas Aquinas, Summa Theologica II-II.Q89.A6
34. Swear not at all Many have been led by the phrase, not at all, to adopt the false notion, that every kind of swearing is condemned by Christ. … Swear not at all But we need not go beyond the immediate context to obtain the exposition: for he immediately adds, neither by heaven, nor by the earth Who does not see that those kinds of swearing were added by way of exposition, to explain the former clause more fully by specifying a number of cases?
John Calvin, Harmony of the Evangelists, Vol. 1 5.48
33. Our Lord here refers to the promise made to the pure in heart of seeing God in all things, and points out a false doctrine of the scribes, which arose from their not thus seeing God. What he forbids is, the swearing at all, 1, by any creature, 2, in our ordinary conversation: both of which the scribes and Pharisees taught to be perfectly innocent.
John Wesley, Notes on the Bible 1.5
8. Common swearing, or thoughtless oaths in common talk. 534. Are not such oaths specially forbidden in holy Scripture? The Saviour says: I say unto you, Swear not at all, but let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.
Philaret of Moscow, The Longer Catechism of the Orthodox, Catholic, Eastern Church q. 532–535
But I say unto you, Swear not at all—That this was meant to condemn swearing of every kind and on every occasion—as the Society of Friends and some other ultra-moralists allege—is not for a moment to be thought. For even Jehovah is said once and again to have sworn by Himself; and our Lord certainly answered upon oath to a question put to Him by the high priest; and the apostle several times, and in the most solemn language, takes God to witness that he spoke and wrote the truth; and it is inconceivable that our Lord should here have quoted the precept about not forswearing ourselves, but performing to the Lord our oaths, only to give a precept of His own directly in the teeth of it. Evidently, it is swearing in common intercourse and on frivolous occasions that is here meant.
Robert Jamieson, A.R. Fausset, and David Brown, Fausset, and Brown, Commentary Critical and Explanatory on the Whole Bible Matthew 5
More on “Did Jesus forbid all oaths? (Matthew 5:34 and James 5:12)”
10 passages · 9 writers · 300s to 1800s
Writers who allow oaths before a magistrate or in necessary causes are set beside writers who stress that Christ commanded not to swear at all.
In the first place, let them be taught not to take oaths at random: secondly, not to persist in their wicked determinations. … Swearing is absolutely forbidden, and it is only reasonable that the oath which tends to evil should be condemned.
Basil of Caesarea, The Letters 199
“Thou shalt not forswear thyself; for it is said, “Thou shalt not swear at all.” But if that cannot be avoided, thou shalt swear truly; for “every one that swears by Him shall be commended.”
Anonymous (ANF), Constitutions of the Holy Apostles 8.1
And yet the Lord says, “Swear not at all:” for He hath not granted license thereof to persons writing. Howbeit, because to pronounce Paul guilty of violating the commandment, especially in Epistles written and sent forth for the spiritual life and salvation of the nations, were an impiety, we must understand that word which is set down, “At all,” to be set down for this purpose, that as much as in thee lies, thou affect not, love not, nor as though it were for a good thing, with any delight desire, an oath.
Augustine of Hippo, On Lying 28
Shall I tell you why it was permitted the ancients to take oaths? (for to take false oaths, was not permitted to them either.) Because they swore by idols. But are you not ashamed to rest in laws, by which they in their infirmity were led on to something better?
John Chrysostom, A Commentary on the Acts of the Apostles 10
The second commandment is this, that thou shalt not take the name of God in vain, that is to say, thou shalt not swear by him for nothing. In this commandment our Lord commandeth in the gospel that thou shalt not swear by the heaven ne by earth ne by other creature. But for good cause and rightful a man may swear without sin, as in judgment or in requiring of truth, or without judgment in good and needful causes. And in none other manner without reason by the name of our Lord and for nought. If he swear false wittingly he is forsworn, and that is against the commandment and sinneth deadly, for he sweareth against his conscience, and that is when he sweareth by advice and by deliberation, but a man should swear truly and yet not for nought or for any vain or ill thing, ne maliciously.
Jacobus de Voragine, The Golden Legend 25
But here in passing, two things are to be noticed, — that we are to swear by God’s name when necessity requires, and that Christians are allowed to make an oath, because it is a lawful remedy for removing contentions. God in express words bids us to swear by his name; if other names are blended with it, the oath is profaned.
John Calvin, Commentary on Hebrews 6.5
26. The Anabaptists, not content with this moderate use of oaths, condemn all, without exception, on the ground of our Saviour’s general prohibition, “I say unto you, Swear not at all:” “Let your speech be Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil,” (Mt. 5:34; James 5:12). In this way, they inconsiderately make a stumbling-stone of Christ, setting him in opposition to the Father, as if he had descended into the world to annul his decrees. In the Law, the Almighty not only permits an oath as a thing that is lawful (this were amply sufficient), but, in a case of necessity, actually commands it (Exod. 22:11).
John Calvin, Institutes of the Christian Religion II.8
As we confess that vain and rash Swearing is forbidden Christian men by our Lord Jesus Christ, and James his Apostle, so we judge, that Christian Religion doth not prohibit, but that a man may swear when the Magistrate requireth, in a cause of faith and charity, so it be done according to the Prophet’s teaching, in justice, judgement, and truth.
Church of England, Thirty-Nine Articles 39
We must give honour to God, in swearing by his name ( v. 20 ); so give him the honour of his omniscience, his sovereignty, his justice, as well as of his necessary existence. Swear by his name, and not by the name of any creature, or false god, whenever an oath for confirmation is called for.
Matthew Henry, Commentary on Deuteronomy 10.2
Seeing, then, that an oath is an act of worship; that it is enjoined on suitable occasions; that our Lord himself submitted to be put upon his oath; and that the Apostles did not hesitate to call God to witness to the truth of what they said; we cannot admit that Christ intended to pronounce all oaths unlawful, when he said, as recorded in Matthew v. 34, “Swear not at all.” This would be to suppose that Scripture can contradict Scripture, and that Christ’s conduct did not conform to his precepts. Nevertheless, his words are very explicit.
Charles Hodge, Systematic Theology III.19.7
8 passages · 7 writers · 100s to 1800s
Writers apply the third commandment to casual and irreverent use of God's name and address the habit of swearing and how to correct it.
12. The apostles further appointed: Whosoever sweareth, or lieth, or beareth false witness, or hath recourse to magicians and soothsayers and Chaldeans, and putteth confidence in fates and nativities, which they hold fast who know not God,—let him also, as a man that knoweth not God, be dismissed from the ministry, and not minister again .
Anonymous (ANF), Memoirs of Edessa And Other Ancient Syriac Documents 7
How many used to be cheated by the habit of using oaths, and to fancy this practice extremely difficult of reformation. Nevertheless, through the grace of God, when ye put forth but a little effort, ye for the most part washed yourselves clean of this vice.
John Chrysostom, The Homilies on the Statues to the People of Antioch 22
Swearing, it is said, is as the wind to wrath. Lower the sails; no need of sails, when there is no wind. If then we do not clamor, and do not swear, we have cut the sinews of passion.
John Chrysostom, A Commentary on the Acts of the Apostles 9
But to swear lightly without hurt or blame is venial sin, but the custom thereof is perilous and may well turn to deadly sin but if he take heed. But he then that sweareth horribly by our Lord, or by any of his members, or by his saints in despite, and blasphemeth in things that be not true, or otherwise, he sinneth deadly, he may have no reason whereby he may excuse him. And they that most accustom them in this sin they sin most, etc.
Jacobus de Voragine, The Golden Legend 25
We should fear and love God so that we do not curse, swear, practise witchcraft, lie, or deceive by His name, but call upon it in every trouble, pray, praise, and give thanks.
Martin Luther, Luther's Small Catechism 4
A. The third commandment forbiddeth all profaning or abusing of anything whereby God maketh himself known.
Westminster Assembly, Westminster Shorter Catechism 55
11. Thou shalt not take the name of the Lord thy God in vain - Hast thou never used the name of God, unless on solemn and weighty occasions? Hast thou then used it with the deepest awe?
John Wesley, Notes on the Bible 32.5
The third commandment, therefore, specially forbids not only perjury, but also all profane, or unnecessary oaths, all careless appeals to God, and all irreverent use of his name. All literature, whether profane or Christian, shows how strong is the tendency in human nature to introduce the name of God even on the most trivial occasions. Not only are those formulas, such as Adieu, Good-bye or God be with you, and God forbid, which may have had a pious origin, constantly used without any recognition of their true import, but even persons professing to fear God often allow themselves to use his name as a mere expression of surprise.
Charles Hodge, Systematic Theology III.19.7
4 passages · 4 writers · 300s to 1900s
Writers treat filthy, obscene, and idle words as unfit for Christians and as matters of account at judgment.
Wilt thou then learn how great an evil is filthy talking? … Better vent rottenness from the mouth than a filthy word.
John Chrysostom, Homilies on Second Corinthians 6
It is not food that defiles, but unjust disparagement of others and foul words. These things are openly shameful. In our office indeed must no word be let fall at all unseemly, nor one that may give offence to modesty.
Ambrose of Milan, On the Duties of the Clergy 2.18
36. Ye may perhaps think, God does not so much regard your words. But I say to you - That not for blasphemous and profane words only, but for every idle word which men shall speak - For want of seriousness or caution; for every discourse which is not conducive to the glory of God, they shall give account in the day of judgment.
John Wesley, Notes on the Bible 1.12
αισχρολογιαν, an old word for low and obscene speech which occurs here only in the N.T. It is made from αισχρολογος (αισχρος as in 1Co 11:6 and that from αισχος, disgrace). … Such language should never come out of the mouth of a Christian living the new life in Christ.
A.T. Robertson, Word Pictures in the New Testament 13.3
8 passages · 4 writers · 300s to 1700s
Writers connect frequent oath-taking with the danger of false swearing, and treat false oaths as grave sin.
Man is justly forbidden to swear: lest by the habit of swearing, since a man may be deceived, he fall into perjury. God alone swears securely, because He alone is infallible.
Augustine of Hippo, Expositions on the Book of Psalms 89
For man, who, through a habit of swearing, may slip into perjury, is rightly forbidden to swear: for he will be farther from perjury in proportion as he is far from swearing. For the man who sweareth, may swear truly or falsely: but he who sweareth not, cannot swear falsely; for he sweareth not at all.
Augustine of Hippo, Expositions on the Book of Psalms 110
For, in the first place, he who is continually swearing, whether willingly or unwillingly; knowingly or unknowingly; in jest or in earnest; being frequently carried away by anger and by many other things, will most surely become perjured. And no one can gainsay this; so evident and generally allowed is the fact, that the man who swears frequently, must also be a perjurer.
John Chrysostom, The Homilies on the Statues to the People of Antioch 16
Thus, then, it is understood that the Lord gave the command not to swear in this sense, lest any one should eagerly seek after an oath as a good thing, and by the constant use of oaths sink down through force of habit into perjury. And therefore let him who understands that swearing is to be reckoned not among things that are good, but among things that are necessary, refrain as far as he can from indulging in it, unless by necessity, when he sees men slow to believe what it is useful for them to believe, except they be assured by an oath. To this, accordingly, reference is made when it is said, “Let your speech be, Yea, yea; Nay, nay;” this is good, and what is to be desired. “For whatsoever is more than these cometh of evil;” i.e. , if you are compelled to swear, know that it comes of a necessity arising from the infirmity of those whom you are trying to persuade of something; which infirmity is certainly an evil, from which we daily pray to be delivered, when we say, “Deliver us from evil.”
Augustine of Hippo, Our Lord’s Sermon on the Mount 2.17
Again, because perjury is a heinous sin, while there is no sin either in not swearing at all or in swearing truly, the Lord wished to secure us from departing from the truth by not swearing at all, rather than that we should be in danger of perjury by being in the habit of swearing truly. For one who never swears is less in danger of swearing falsely than one who is in the habit of swearing truly.
Augustine of Hippo, Reply to Faustus the Manichæan 21
Consider what is the fate of false swearers, consider, and desist. It is impossible a swearer should not forswear himself, whether he will or not; and no perjurer can be saved. One false oath sufficeth to finish all, to draw down upon us the whole measure of vengeance.
John Chrysostom, A Commentary on the Acts of the Apostles 12
Wherefore it is written ( Ecclus. 23:9 ): "Let not thy mouth be accustomed to swearing, for in it there are many falls." … Wherefore we must reply that, as Augustine states (De Mendacio xv), "when the Apostle employs an oath in his epistles, he shows how we are to understand the saying, 'I say to you, not to swear at all'; lest, to wit, swearing lead us to swear easily and from swearing easily, we contract the habit, and, from swearing habitually, we fall into perjury.
Thomas Aquinas, Summa Theologica II-II.Q89.A2
Swearers. Sinners of the former class offend against the second table, these against the first; for the curse meets those that break either table. He that swears rashly and profanely shall not be held guiltless, much less he that swears falsely ( v. 4 ); he imprecates the curse upon himself by his perjury, and so shall his doom be; God will say Amen to his imprecation, and turn it upon his own head.
Matthew Henry, Commentary on Zechariah 5.1
6 passages · 6 writers · 300s to 1800s
Writers name cursing and blasphemy among misuses of God's name and of the tongue.
Far be such words from the disciple of Christ, who should be meek and mild. From the mouth that has been vouchsafed such holy Mysteries, let nothing bitter proceed. Let not the tongue that has touched the Lord’s Body utter anything offensive, let it be kept pure, let not curses be borne upon it. For if “revilers shall not inherit the kingdom of God” ( 1 Cor. vi. 10 .), much less those who curse.
John Chrysostom, Homilies on 1 Timothy 7
Now the name of God is profaned by us either in words or in works. … Furthermore, also when men, by swearing, cursing, conjuring, etc., grossly abuse the holy name as a cloak for their shame.
Martin Luther, Luther's Large Catechism 24.3
A. That we neither blaspheme nor misuse the name of God by cursing, 1 perjury, 2 or unnecessary oaths, 3 nor share in such horrible sins by being silent bystanders. 4 In summary, we must use the holy name of God only with reverence and awe, 5 so that we may properly confess him, 6 call upon him, 7 and praise him in everything we do and say.
Reformed Churches, Heidelberg Catechism 99
Q. 113. What are the sins forbidden in the third commandment? A. The sins forbidden in the third commandment are, the not using of God’s name as is required; and the abuse of it in an ignorant, vain, irreverent, profane, superstitious, or wicked mentioning or otherwise using his titles, attributes, ordinances, or works, by blasphemy, perjury; all sinful cursings, oaths, vows, and lots; violating of our oaths and vows, if lawful; and fulfilling them, if of things unlawful; murmuring and quarreling at, curious prying into, and misapplying of God’s decrees and providences; misinterpreting, misapplying, or any way perverting the word, or any part of it, to profane jests, curious or unprofitable questions, vain janglings, or the maintaining of false doctrines; abusing it, the creatures, or anything contained under the name of God, to charms, or sinful lusts and practices; the maligning, scorning, reviling, or any wise opposing of God’s truth, grace, and ways; making profession of religion in hypocrisy, or for sinister ends; being ashamed of it, or a shame to it, by unconformable, unwise, unfruitful, and offensive walking, or backsliding from it.
Westminster Assembly, Westminster Larger Catechism 113
Cursing and swearing suffice to prove a man no disciple of Christ; for it is the language of his enemies thus to take his name in vain.
Matthew Henry, Commentary on Matthew 26.10
The man that curses God, has no just sense of what he is doing. … A man may curse his Maker, and say it is in sport! But how will it be regarded on the Day of Judgment?
Albert Barnes, Notes on the Bible First Corinthians 2:16
17 passages · 9 writers · 400s to 1900s
Writers cite or explain the third commandment, or apply it to speech, prayer, and jesting.
For who can say that Christians ought not to be observant to serve the one God with religious obedience, not to worship an idol, not to take the name of the Lord in vain, to honour one’s parents, not to commit adulteries, murders, thefts, false witness, not to covet another man’s wife, or anything at all that belongs to another man? Who is so impious as to say that he does not keep those precepts of the law because he is a Christian, and is established not under the law, but under grace?
Augustine of Hippo, A Treatise Against Two Letters of the Pelagians 3.10
There is a manifest synecdoche in this Commandment; for in order that God may procure for His name its due reverence, He forbids its being taken in vain, especially in oaths. Whence we infer on the other hand an affirmative commandment, that every oath should be a testimony of true piety, whereby the majesty of God Himself should obtain its proper glory. Moreover, it is clear that not only when we swear by God, His name is to be reverently honored, but whenever mention of it is made.
John Calvin, Harmony of the Law, Vol. 2 3.1.1
We hence learn that whenever we misuse God’s name, it is a kind of sacrilege; for nothing is deemed more precious by God than truth; yea, as he himself is truth, and is so called, ( John 14:6 ) there is nothing more adverse to his nature than falsehood. It is then an intolerable profanation of God’s name whenever it is falsely appealed to; and thus perjury is allied with sacrilege. God’s name is indeed polluted in other ways than by perjury, that is, when God’s name is taken in vain rashly, thoughtlessly, and without reverence. But the most heinous pollution of it is, when the truth is changed into a lie.
John Calvin, Commentary on Jeremiah and Lamentations, Vol. 4 34.8
Q. 114. What reasons are annexed to the third commandment? A. The reasons annexed to the third commandment, in these words, The LORD thy God , and, For the LORD will not hold him guiltless that taketh his name in vain , are, because he is the Lord and our God, therefore his name is not to be profaned, or any way abused by us; especially because he will be so far from acquitting and sparing the transgressors of this commandment, as that he will not suffer them to escape his righteous judgment, albeit many such escape the censures and punishments of men.
Westminster Assembly, Westminster Larger Catechism 114
Q. 112. What is required in the third commandment? A. The third commandment requires, that the name of God, his titles, attributes, ordinances, the word, sacraments, prayer, oaths, vows, lots, his works, and whatsoever else there is whereby he makes himself known, be holily and reverently used in thought, meditation, word, and writing; by an holy profession, and answerable conversation, to the glory of God, and the good of ourselves, and others.
Westminster Assembly, Westminster Larger Catechism 112
A strict prohibition: Thou shalt not take the name of the Lord thy God in vain. It is supposed that, having taken Jehovah for their God, they would make mention of his name (for thus all people will walk every one in the name of his god ); this command gives a needful caution not to mention it in vain, and it is still as needful as ever. We take God's name in vain, [1.] By hypocrisy, making a profession of God's name, but not living up to that profession.
Matthew Henry, Commentary on Exodus 20.1
See here, That it is the subtlety of Satan to blemish the reputation of the divine law as uncertain or unreasonable, and so to draw people to sin; and that it is therefore our wisdom to keep up a a firm belief of, and a high respect for, the command of God. Has God said, "You shall not lie, nor take his name in vain, nor be drunk," &c.?
Matthew Henry, Commentary on Genesis 3.1
The reason why God will punish them, because they daringly affront him and set him at defiance ( v. 20 ): They speak against thee wickedly; they set their mouth against the heavens ( Ps. lxxiii. 9 ), and shall be called to account for the hard speeches they have spoken against him, Jude 15 . They are his enemies, and declare their enmity by taking his name in vain, as we show our contempt of a man if we make a by-word of his name, and never mention him but in a way of jest and banter.
Matthew Henry, Commentary on Psalms 139.3
Note, It is not strange if those who make a jest of the most sacred oaths can make a jest likewise of the most sacred oracles; for where will a profane mind stop?
Matthew Henry, Commentary on Ezekiel 21.3
We have here an exposition of the third commandment, which we are the more concerned right to understand, because it is particularly said, that God will not hold him guiltless, however he may hold himself, who breaks this commandment, by taking the name of the Lord in vain.
Matthew Henry, Commentary on Matthew 5.7
Lord, help me, is a good prayer, if well put up; and it is pity that it should be turned into a byword, and that we should take God's name in vain in it.
Matthew Henry, Commentary on Matthew 15.3
Against the ungodly and sinners - Who break the second commandment, worshipping idols, or not worshipping the true God. The unholy and profane - Who break the third commandment by taking his name in vain.
John Wesley, Notes on the Bible 15.1
The suggestion of Theodorus of Mopsuestia and some modern Socinians, that Thomas only used a kind of oath or exclamation which he did not mean to apply to Christ Himself, is utterly untenable and almost profane. It is unreasonable to suppose that a pious Jew like Thomas would take God’s name in vain and break the third commandment, however much he might be surprised. Moreover, there is no proof whatever (although a careless Greek, Roman, or Englishman might say “My God” when suddenly taken by surprise) that any such expression was in use among the Jews.
J.C. Ryle, Expository Thoughts on John John 20:24-31
The literal meaning of this command is doubtful. It may mean, “Thou shalt not utter the name of God in a vain or irreverent manner;” or, “Thou shalt not utter the name of God to a lie,” i.e., “Thou shalt not swear falsely.”
Charles Hodge, Systematic Theology III.19.7
The general import of the command remains the same, whichever interpretation be adopted. The command not to misuse the name of God, includes false swearing, which is the greatest indignity which can be offered to God. And as the command, “Thou shalt do no murder,” includes all indulgence of malicious feelings; so the command, “Thou shalt not forswear thy self,” includes all lesser forms of irreverence in the use of the name of God.
Charles Hodge, Systematic Theology III.19.7
Numbers of clergymen have from time to time reproached me for making jokes about religion; and they have almost always invoked the authority of that very sensible commandment which says, “Thou shalt not take the name of the Lord thy God in vain.” Of course, I pointed out that I was not in any conceivable sense taking the name in vain. To take a thing and make a joke out of it is not to take it in vain. It is, on the contrary, to take it and use it for an uncommonly good object. To use a thing in vain means to use it without use.
G.K. Chesterton, Heretics 17
But in a few moments the same man’s mouth was using the name of God, and even of Jesus Christ, in profanity! There was “no fear of God before his eyes.” It meant nothing to him that God had said, “The Lord will not hold him guiltless that taketh His name in vain.” But what will it mean when that man steps out of this life into the realities of eternity!
William R. Newell, Romans Verse-by-Verse 3
29 passages · 11 writers · 300s to 1900s
Writers list swearing or cursing with other sins, or name the habit of swearing as a vice to be broken.
Take an instance of my meaning. Are you in the habit of false swearing? do not stop at this only, but away with all swearing, and you will have no further need of trouble. For it is far harder for a man that swears to keep from false swearing, than to abstain from swearing altogether.
John Chrysostom, The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 14
Some have brought themselves into a habit of not swearing at all, and therefore neither willingly nor unwillingly do they ever do it. Let us then bring ourselves into such a habit of almsgiving.
John Chrysostom, Homilies on 2 Timothy 6
Such words were not becoming now; but when thou seest men dancing, drunken, singing, blaspheming, swearing, perjuring themselves, and lying, then apply such a saying as this: “Alas! for thee, O city, what hath befallen thee!” But if thou seest the forum containing a few meek, modest, and temperate persons, then pronounce the city, “Blessed!” For the fewness will never be able to injure it in any respect, if there be virtue withal; as on the other hand, numbers will never profit it at all, whilst iniquity is there.
John Chrysostom, The Homilies on the Statues to the People of Antioch 19
4. Lately, I addressed to your Charity many things concerning the snares lying on all sides of us; and concerning fear and sadness, sorrow and pleasure; and also concerning the sickle that flieth down upon the houses of swearers. Now, out of all these many matters, I would have you especially to remember what I said respecting the “winged sickle,” and its settling in the swearer’s house; and pulling down the stones and the wood, and consuming the whole mass. And withal, take heed to this; that it is the extreme of folly to swear by taking the Gospels, and to turn the very Law which forbids swearing into an oath; and that it is better to suffer loss of property than to impose an oath on our neighbours; since this is a great honour to be done to God.
John Chrysostom, The Homilies on the Statues to the People of Antioch 18
What fatigue is it not to swear? for again I return to this same admonition. The labour of swearing is indeed exceedingly great. Oftentimes, whilst under the influence of anger or wrath, we have sworn, perhaps, that we would never be reconciled to those who have injured us. Yet afterwards, when our wrath was quenched, and our anger allayed, desiring to be reconciled, and restrained by the obligation of these oaths, we have suffered the same anguish, as if we were in a snare, and held fast by indissoluble bonds.
John Chrysostom, The Homilies on the Statues to the People of Antioch 10
11. Be mindful therefore, I pray, now of the “flying sickle” that “resteth in the swearer’s house;” and “destroyeth the walls and the timber and the stones.” Be mindful, I pray, how this oath entered into the city, and overturned houses, and temple, and walls, and splendid buildings, and made the city an heap; and that neither the Holy of Holies, nor the sacred vessels, nor any thing else could ward off that punishment and vengeance, for that the oath had been transgressed! The city, indeed, was thus miserably destroyed. But the king endured what was still more wretched and deplorable. And as the flying sickle overthrew the buildings, so did it also cut him down in his flight.
John Chrysostom, The Homilies on the Statues to the People of Antioch 21
For the terrible thing is this, that we shudder to hear, but do not shudder to do: we swear readily, and perjure ourselves, and plunder, and exact usury, care nothing for sobriety, desist from exactness in prayer, transgress most of the commandments, and for the sake of money make no account of our own members.
John Chrysostom, The Homilies of St. John Chrysostom on the Gospel of St. John 89
“It stops my breath that thou, being healthy, art idle, and practisest none of the things which God hath commanded, but having run away from the commandments of thy Lord, goest about dwelling in wickedness, as in a strange land, in drunkenness, in surfeiting, in theft, in extortion, in subverting other men’s houses.” And thou indeed imputest idleness, but I evil works; in thy plotting, in thy swearing, in thy lying, in thy spoiling, in thy doing innumerable such things.
John Chrysostom, The Homilies of St. John Chrysostom 38
For so they first learn the form of the letters, after that they practise themselves in distinguishing them put out of shape, and then at last in their reading they proceed orderly by means of them. Just so let us also do; let us divide virtue, and learn first not to swear, nor to forswear ourselves, nor to speak evil; then proceeding to another row, not to envy, not to lust, not to be gluttonous, not to be drunken, not fierce, not slothful, so that from these we may pass on again to the things of the Spirit, and practise continence, and neglect of the belly, temperance, righteousness, to be above glory, and gentle and contrite in mind; and let us join these one with another, and write them upon our soul.
John Chrysostom, The Homilies of St. John Chrysostom 14
Or rather, there are some parts of virtue, which are free even from toil. For what kind of toil is it, not to calumniate, not to lie, not to swear, to lay aside our anger against our neighbor? Nay, on the contrary, to do these things is toilsome, and brings much anxiety.
John Chrysostom, The Homilies of St. John Chrysostom 45
There is no need to travel a long way, nor to cross a boundless ocean, but to be in earnest and of ready mind, and to put a bridle on the tongue. Unseasonable reproaches, anger, disorderly lusts, luxuriousness, expensiveness, let us cast off; and the desire of wealth also from our soul, perjury and habitual oaths.
John Chrysostom, The Homilies of St. John Chrysostom on the Epistle to the Hebrews 28
Hear what they say: “We are verily guilty concerning our brother.” ( Gen. xlii. 21 .) In this manner then do thou also, when anything happens, say, We are verily guilty, because we have not obeyed Christ; because we have sworn; my much swearing, and my false swearing, has fallen upon my own head. Confess thou; since they also confessed, and were saved.
John Chrysostom, A Commentary on the Acts of the Apostles 12
Not a little does the habit of not swearing contribute to this end: I mean to the not giving way to wrath: and by not giving way to wrath, we shall not have an enemy either.
John Chrysostom, A Commentary on the Acts of the Apostles 9
For whence is the wicked habit of swearing, except that such is the falsehood of men, that their words alone are not believed? For, if they observed faithfulness, as they ought, in their words, there would have been no necessity of so many superfluous oaths. As, then, the perfidy or levity of men is the fountain from which the vice of swearing flows, in order to take away the vice, James teaches us that the fountain ought to be removed; for the right way of healing is to begin with the cause of illness.
John Calvin, Commentary on the Catholic Epistles James 5.4
Many of us, who would be ashamed to omit preaching or praying half so much, have little considered what we are doing, while living in the wilful neglect of this duty, and other parts of discipline, so long as we have done. We little think how we have drawn the guilt of swearing, and drunkenness, and fornication, and other crimes upon our own heads, by neglecting to use the means which God has appointed for the cure of them.
Richard Baxter, The Reformed Pastor 2.1
And shall I now shake hands with them, and say, farewell, all ye saints, forever, I shall never be among you more: come drunkards, swearers, blasphemers, persecutors, you shall be my everlasting companions?
John Flavel, A Saint Indeed 15
Also I delighted much in rioting, reveling, drinking, swearing, lying, uncleanness, Sabbath-breaking, and what not, that tended to destroy the soul. But I found at last, by hearing and considering of things that are divine, which, indeed, I heard of you, as also of beloved Faithful, that was put to death for his faith and good living in Vanity Fair, that the end of these things is death, Rom. 6:21-23; and that for these things’ sake, the wrath of God cometh upon the children of disobedience.
John Bunyan, The Pilgrim's Progress 10
God will have us qualified and fitted for a state of blessedness. Drunkards and swearers are not fit to enjoy God in glory; the Lord will not lay such vipers in his bosom.
Thomas Watson, A Body of Divinity 2.1
Many seem zealous against sin, when they themselves are any way hurt by it (they will inform against swearers if they swear at them, or against drunkards if in their drink they abuse them), who otherwise have no concern for the glory of God, nor any dislike of sin as sin. However it was commendable in Saul thus to use his power for the terror and restraint of these evil-doers. Note, Many seem enemies to sin in others, while they indulge it in themselves.
Matthew Henry, Commentary on First Samuel 28.1
Whence this sentence came—from the wrath of God. He swore solemnly in his wrath, his just and holy wrath; but let not men therefore swear profanely in their wrath, their sinful brutish wrath.
Matthew Henry, Commentary on Psalms 95.2
It is sad with a people when wickedness has usurped the place of judgment, Eccl. iii. 16 . It is very sad with a soul when instead of the grapes of humility, meekness, patience, love, and contempt of the world, which God looks for, there are the wild grapes of pride, passion, discontent, malice, and contempt of God—instead of the grapes of praying and praising, the wild grapes of cursing and swearing, which are a great offence to God.
Matthew Henry, Commentary on Isaiah 5.1
Note, When man becomes disobedient to God, it is just that the inferior creatures should be made unserviceable to man. Oh what reason have we to admire God's patience and mercy to our land, that though there is in it so much swearing, and lying, and killing, and stealing, and adultery, yet there is plenty of flesh, and fish, and fowl, on our tables!
Matthew Henry, Commentary on Hosea 4.1
In ordinary discourse, if we affirm a thing, let us only say, Yea, it is so; and, if need be, to evidence our assurance of a thing, we may double it, and say, Yea, yea, indeed it is so: Verily, verily, was our Saviour's yea, yea. So if we deny a thing, let is suffice to say, No; or if it be requisite, to repeat the denial, and say, No, no; and if our fidelity be known, that will suffice to gain us credit; and if it be questioned, to back what we say with swearing and cursing, is but to render it more suspicious. They who can swallow a profane oath, will not strain at a lie.
Matthew Henry, Commentary on Matthew 5.7
Here he complains of the torment of his tongue particularly, as if he were more tormented there than in any other part, the punishment answering the sin. The tongue is one of the organs of speech, and by the torment of that he is put in mind of all the wicked words that he had spoken against God and man, his cursing, and swearing, and blasphemy, all his hard speeches, and filthy speeches; by his words he is condemned, and therefore in his tongue he is tormented.
Matthew Henry, Commentary on Luke 16.2
10. Adulterers - Under this term all species of uncleanness are comprehended. Swearing - By false-swearing, or by idle and profane swearing.
John Wesley, Notes on the Bible 51.23
5. In one of these things - In one of the three forementioned cases, either by sinful silence, or by an unclean touch, or by rash swearing. He shall confess - Before the Lord in the place of public worship. And this confession is not to be restrained to the present case, but by a parity of reason, and comparing of other scriptures, to be extended to other sacrifices for sin, to which this was a constant companion.
John Wesley, Notes on the Bible 30.5
“And the land was full of blood,” Ezek. ix. 9. By swearing, and lying, and killing, and stealing, and committing adultery, they broke out, and blood toucheth blood: the like in many other places.
Jonathan Edwards, Notes on the Bible 2
As Baxter says, "men think God's laws too many and too strict, and yet make more of their own, and are precise for keeping them." Have we never read how some have exalted canons, rubrics, and ecclesiastical laws above the word of God, and punished disobedience to them with far greater severity than open sins, like drunkenness and swearing?
J.C. Ryle, Expository Thoughts on Matthew Matthew 15:1-9
Sin, the old master, is still about, but the slave who served him has been put to death and so is out of reach and his members are unemployed. The gambler’s hand is unemployed, the swearer’s tongue is unemployed, and these members are now available to be used instead “as instruments of righteousness unto God” (Romans 6:13).
Watchman Nee, The Normal Christian Life 4.3
3 passages · 3 writers · 1500s to 1800s
Writers note that Peter cursed and swore when he denied Christ, and treat it as part of his fall.
In this third denial, Peter’s unfaithfulness to his Master reached its utmost height. Not satisfied with swearing, he breaks out into cursing, by which he abandons his body and soul to destruction; for he prays that the curse of God may fall upon him, if he knows Christ. It is as much as if he had said, May I perish miserably, if I have any thing in common with the salvation of God!
John Calvin, Harmony of the Evangelists, Vol. 3 1.35
But a little while before so confident; seated at the table of the Lord; distinguished throughout the ministry of Christ with special favors; cautioned against this very thing; yet so soon denying him, forgetting his promises, and profanely calling on God to witness what he knew to be false - that he did not know him! Had it been only once, it would have been awful guilt - guilt deeply piercing the Redeemer's soul in the day of trial; but it was three times repeated, and at last with profane cursing and swearing.
Albert Barnes, Notes on the Bible Matthew 26:75
From the other Gospels we know that this denial was more loud and emphatic than any, and was made with cursing and swearing! The further a man falls, the heavier his fall.
J.C. Ryle, Expository Thoughts on John John 18:12-27
7 passages · 5 writers · 300s to 1700s
Writers condemn false oaths and the breaking of oaths, sometimes with examples or penalties.
LXXXII. As to perjurers, if they have broken their oaths under violent compulsion, they are under lighter penalties and may therefore be received after six years. If they break their faith without compulsion, let them be weepers for two years, hearers for three, pray as kneelers for five, during two be received into the communion of prayer, without oblation, and so at last, after giving proof of due repentance, they shall be restored to the communion of the body of Christ.
Basil of Caesarea, The Letters 217
For on this account, O thou trader, because of a certain eagerness for getting, whenever thou shalt have suffered loss, thou wilt blaspheme; and there will not be in thee that which hath been spoken of, “all the day long Thy praise.” But whenever for the price of the goods which thou art selling, thou not only liest, but even falsely swearest; how in thy mouth all the day long is there the praise of God? While, if thou art a Christian, even out of thy mouth the name of God is being blasphemed, so that men say, see what sort of men are Christians!
Augustine of Hippo, Expositions on the Book of Psalms 71
Wherefore, most providently is it written, “He that despiseth small things shall fall by little and little.” Nay more: for these persons who are so enamored of this life, that they hesitate not to prefer it to truth, that a man may not die, say rather, that a man who must some time die may die somewhat later, would have us not only to lie, but even to swear fasely; to wit, that, lest the vain health of man should somewhat more quickly pass away, we should take the name of the Lord our God in vain!
Augustine of Hippo, Against Lying 37
Reply to Objection 2: He that swears falsely in fun is nonetheless irreverent to God, indeed, in a way, he is more so, and consequently is not excused from mortal sin. … It is, however, a more grievous sin to swear solemnly by the Gospels, than to swear by God in ordinary conversation, both on account of scandal and on account of the greater deliberation.
Thomas Aquinas, Summa Theologica II-II.Q98.A3
Hence the precepts of the decalogue include the prohibition of perjury, which is of more frequent occurrence than blasphemy, since man does not fall so often into the latter sin. Reply to Objection 5: Reverence is due to the Divine names on the part of the thing signified, which is one, and not on the part of the signifying words, which are many. Hence it is expressed in the singular: "Thou shalt not take the name of . . . thy God in vain": since it matters not in which of God's names perjury is committed.
Thomas Aquinas, Summa Theologica II-II.Q122.A3
But as the Temple was the den of thieves, so it was also made the asylum of murderers, adulterers, and of idolaters. It seems then, that the Jews thought that by sacrifices they purchased immunity not only for theft, murder, adultery, false swearing, but also for idolatry, and that having sacrificed they were free to commit all these evils.
John Calvin, Commentary on Jeremiah and Lamentations, Vol. 1 7.5
Many have so debauched their own consciences, and have got to such a pitch of daring wickedness, that they stick at nothing; and this they trust to carry them through those difficulties which embarrass men who make conscience of what they say and do. They doubt not but they shall be too hard for all their enemies, because they dare lie, and kill, and forswear themselves, and do any thing for their interest.
Matthew Henry, Commentary on Isaiah 47.2
8 passages · 7 writers · 100s to 1800s
Writers define the lawful oath or touch on oaths by idols, creatures, or in refusal under pressure.
But it is a mark of timidity, when some other man binds you in the name of his gods, by the making of an oath, or by some other form of attestation, and you, for fear of discovery, remain quiet. For you equally, by remaining quiet, affirm their majesty, by reason of which majesty you will seem to be bound. What matters it, whether you affirm the gods of the nations by calling them gods, or by hearing them so called? Whether you swear by idols, or, when adjured by another, acquiesce?
Tertullian, On Idolatry 21
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?
Tertullian, On Idolatry 11
Oaths were shunned by Gregory, that pure soul, worthy of the fellowship of the Holy Ghost, content with yea and nay, in accordance with the commandment of the Lord Who said, “I say unto you swear not at all.” Gregory could not bear to call his brother a fool, for he stood in awe of the threat of the Lord. Passion, wrath, and bitterness never proceeded out of his mouth.
Basil of Caesarea, The Letters 207
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.
John Chrysostom, The Homilies of St. John Chrysostom 20
For the blessed David determined and confirmed it by an oath, saying: “May God do so and add more to the foes of David if I leave of all that belong unto Nabal until the morning a single male.” And presently when Abigail his wife interceded and intreated for him, he gave up his threats, lightened the sentence, and preferred to be regarded as a breaker of his word rather than to keep his pledged oath by cruelly executing it, saying: “As the Lord liveth, if thou hadst not quickly come to meet me there had not been left to Nabal by the morning light a single male.” And as we do not hold that his readiness to take a rash oath (which resulted from his anger and disturbance of mind) ought to be copied by us, so we do think that the pardon and revision of his determination is to be followed.
John Cassian, The Conferences of John Cassian. Part II. Containing Conferences XI-XVII 8.25
1. A lawful oath is a part of religious worship, wherein, upon just occasion, the person swearing solemnly calleth God to witness what he asserteth, or promiseth, and to judge him according to the truth or falsehood of what he sweareth.
Westminster Assembly, Westminster Confession of Faith 22.1
Our Lord, here and in some following verses, condemns the subtle distinctions they made as to the sanctity of oaths—distinctions invented only to promote their own avaricious purposes. which say, Whosoever shall swear by the temple, it is nothing—He has incurred no debt.
Robert Jamieson, A.R. Fausset, and David Brown, Fausset, and Brown, Commentary Critical and Explanatory on the Whole Bible Matthew 23
The command not to call upon God to confirm a lie, cannot be considered as forbidding us to call upon Him to confirm the truth. And such is the general nature of an oath. … An oath, therefore, is in its nature an act of worship.
Charles Hodge, Systematic Theology III.19.7
14 passages · 7 writers · 100s to 1600s
Writers forbid filthy, obscene, scurrilous, or abusive speech, often by quoting Ephesians 4:29 or Colossians 3:8.
2. For as, in the New Testament, that faith of men [to be placed] in God has been increased, receiving in addition [to what was already revealed] the Son of God, that man too might be a partaker of God; so is also our walk in life required to be more circumspect, when we are directed not merely to abstain from evil actions, but even from evil thoughts, and from idle words, and empty talk, and scurrilous language: thus also the punishment of those who do not believe the Word of God, and despise His advent, and are turned away backwards, is increased; being not merely temporal, but rendered also eternal.
Irenaeus of Lyons, Against Heresies: Book IV 29
For neither are knee and leg, and such other members, nor are the names applied to them, and the activity put forth by them, obscene. And even the pudenda are to be regarded as objects suggestive of modesty, not shame. It is their unlawful activity that is shameful, and deserving ignominy, and reproach, and punishment. For the only thing that is in reality shameful is wickedness, and what is done through it. In accordance with these remarks, conversation about deeds of wickedness is appropriately termed filthy [shameful] speaking, as talk about adultery and pæderasty and the like. Frivolous prating, too, is to be put to silence.
Clement of Alexandria, The Instructor 2.6
12. Therefore, let us not only avoid sins, but those things too which seem to be indifferent, yet by degrees lead us into these misdeeds. … Dost thou wish to be far removed from foul words? Avoid not only foul words, but also inordinate laughter, and every kind of lust.
John Chrysostom, The Homilies on the Statues to the People of Antioch 17
For the stirred cesspool does not so grossly offend the sense of those who smell that ill savour, as the stirring up other men’s sins, and the exposure of an impure life, offends and disturbs the soul of those who hear of it. Therefore let us abstain from evil speaking, from foul language, from blasphemy; and let us not speak ill of our neighbour, nor of God!
John Chrysostom, The Homilies on the Statues to the People of Antioch 5
For our city is being purified every day; and the lanes and crossings, and places of public concourse, are freed from lascivious and voluptuous songs; and turn where we will there are supplications, and thanksgivings, and tears, instead of rude laughter; there are words of sound wisdom instead of obscene language, and our whole city has become a Church, the workshops being closed, and all being engaged throughout the day in these general prayers; and calling upon God in one united voice with much earnestness.
John Chrysostom, The Homilies on the Statues to the People of Antioch 17
Truly, if each one shall give account for an idle word, how much more for words of impurity and shame? For words uttered hastily are far worse than idle words. If, therefore, an account is demanded for an idle word, how much more will punishment be exacted for impious language?
Ambrose of Milan, On the Duties of the Clergy 2.2
For the filth of the mouth is evil speaking, blasphemy, reviling, angry words, filthy talking, laughter, jesting: if then thou art conscious to thyself of uttering none of them, neither of being defiled with this filth, draw near with confidence; but if thou hast times out of number received these stains, why dost thou labor in vain, washing thy tongue indeed with water, but bearing about on it such deadly and hurtful filth? For tell me, hadst thou dung on thy hands, and mire, wouldest thou indeed venture to pray? By no means. And yet this were no hurt; but that is ruin.
John Chrysostom, The Homilies of St. John Chrysostom 54
Sanctify then thy soul, sanctify thy body, by having these ever in thy heart, and on thy tongue. For if foul speech defiles and invites devils, it is clear that spiritual reading sanctifies and draws down the grace of the Spirit.
John Chrysostom, The Homilies of St. John Chrysostom on the Gospel of St. John 34
For if the things that we spoke were profitable to us, they would assuredly be also pleasing to God. But as it is, whatever the devil may suggest, we speak it all, now laughing, and now speaking wittily; now cursing and insulting, and now swearing, lying, and taking false oaths; now murmuring, and now making vain babblings, and talking trifles more than old wives; uttering all things that are of no concern to us.
John Chrysostom, The Homilies of St. John Chrysostom 5
Use not filthy communication. … For that the contrary conduct is troublesome, I mean the using filthy communication, is manifest from the fact that the soul is ashamed and blushes if it have been led to say any such thing and would not unless perhaps it were drunk. … So then thou dost it not, lest thou shouldest insult thy wife; and dost thou not blush at insulting God? For He is everywhere present, and heareth all things.
John Chrysostom, The Homilies of St. John Chrysostom on the Epistle to the Hebrews 17
Wholly absorbed in the worship of God, they revolted from obscene language; and as they had banished evil practices, so they would not allow such things to be even named.
Sozomen, The Ecclesiastical History of Sozomen 6.12
29. No filthy speech. He first forbids believers to use any filthy language, including under this name all those expressions which are wont to be employed for the purpose of inflaming lust. Not satisfied with the removal of the vice, he enjoins them to frame their discourse for edification.
John Calvin, Commentary on Galatians and Ephesians Ephesians 4.8
By filthiness I understand all that is indecent or inconsistent with the modesty of the godly. By foolish talking I understand conversations that are either unprofitably or wickedly foolish; and as it frequently happens that idle talk is concealed under the garb of jesting or wit, he expressly mentions pleasantry, — which is so agreeable as to seem worthy of commendation, — and condemns it as a part of foolish talking The Greek word εὐτραπελία is often used by heathen writers, in a good sense, for that ready and ingenious pleasantry in which able and intelligent men may properly indulge. But as it is exceedingly difficult to be witty without becoming satirical, and as jesting itself carries in it a portion of conceit not at all in keeping with the character of a godly man, Paul very properly dissuades from this practice.
John Calvin, Commentary on Galatians and Ephesians Ephesians 5.2
All my senses have been windows to let sin in, and death by sin. Mine eyes have been adulterous and covetous; mine ears open to slander and detraction; my tongue and palate loose and wanton, intemperate, and of foul language, talkative and lying, rash and malicious, false and flattering, irreligious and irreverent, detracting and censorious; my hands have been injurious and unclean, my passions violent and rebellious, my desires impatient and unreasonable; all my members and all my facilities have been servants of sin; and my very best actions have more matter of pity than of confidence, being imperfect in my best, and intolerable in most.-But for thy name’s sake, O Lord, etc.
Jeremy Taylor, Holy Living 4.12.14
5 passages · 4 writers · 400s to 1700s
Writers name blasphemy as a sin or describe it in passing.
But of those seven troublesome faults we must in every possible way root out the affections from the inmost recesses of our souls. For of them we read: “Let all bitterness and anger and indignation and clamour and blasphemy be put away from you with all malice:” and again: “But fornication and all uncleanness and covetousness let it not so much as be named among you, or obscenity or foolish talking or scurrility.”
John Cassian, The Conferences of John Cassian. Part I. Containing Conferences I-X 6.19
Whereof it befell that a citizen of Paris who loathly swearing had blasphemed Jesu Christ, against the act or statute royal, which S. Louis by the counsel of the prelates and princes had ordained and made for the swearers and blasphemers, at the commandment of the said saint he was marked or tokened, at the lips of him with a hot and burning iron, in sign of punition of his sin, and terror and dreadfulness to all others. And how for cause of that, he hearing some say and cast in on him many cursings, said: I would fain sustain on my lips such laidure or shame as long as I shall live, so that all the evil vice of swearing were left and cast out from all our realm.
Jacobus de Voragine, The Golden Legend 30
It would indeed have been praiseworthy in the high priest, if he heard the name of God shamefully profaned, not only to feel inward resentment and excruciating pain, but to make an open display of his detestation; but while he refused to make inquiry, he contrived an unfounded charge of blasphemy. And yet, this treacherous hypocrite, while he assumed a character which did not belong to him, taught the servants of God with what severity of displeasure they ought to regard blasphemies, and condemned by his example the shameful cowardice of those who are no more affected by an outrage on religion, than if they heard buffoons uttering their silly jokes.
John Calvin, Harmony of the Evangelists, Vol. 3 1.34
Imprecations of mischief are the hellish language of hasty passion, as well as of rooted malice.
Matthew Henry, Commentary on Leviticus 24.2
For, as the most trifling words are not below his cognizance, so the most daring are not above his rebuke. I have heard all thy blasphemies. … God has heard the Edomites' blasphemy; let them therefore hear their doom, v. 14, 15 . It was a national sin (the blasphemies charged upon them were the sense and language of all the Edomites), and therefore shall be punished with a national desolation.
Matthew Henry, Commentary on Ezekiel 35.2
10 passages · 5 writers · 300s to 1800s
Writers address cursing others, curses on oneself, and imprecatory words.
But it is said unto the saints, “Bless, and curse not.” What is then the sense of the words, “Let the sinners be consumed out of the earth”? Let them utterly be consumed; let their spirit be taken away, that He may send forth His own Spirit, and they may be restored.
Augustine of Hippo, Expositions on the Book of Psalms 104
Hath God graced thy mouth with so many and great things, with hymns angelic, with food, not angelic, no, but more than angelic, with His own kiss, with His own embrace, and dost thou revile? … For hear what Christ saith: “Whosoever shall say to his brother, Thou fool, shall be in danger of the hell of fire.” ( Matt. v. 22 .) Now if that which is lightest of all leads to hell, of what shall not he be worthy, who utters presumptuous words? Let us discipline our mouth to silence. Great is the advantage from this, great the mischief from ill language.
John Chrysostom, Homilies on Ephesians 15
“If they shall enter,” is in the form of an oath, in which something is to be understood, as an imprecation, or some such thing, when men speak; but when God speaks, it is the same as though he said, “Let me not be deemed true,”, or, “Let me not be hereafter believed, if such a thing shall not be so.” However, this defective mode of speaking recommends fear and reverence to us, so that we may not rashly swear, as many do, who are often in the habit of pouring forth dreadful curses.
John Calvin, Commentary on Hebrews 3.2
An oath, then, is calling God to witness that what we say is true. Execrations being manifestly insulting to God, are unworthy of being classed among oaths.
John Calvin, Institutes of the Christian Religion II.8
Our hearts being naturally corrupt, out of them a great deal of corrupt communication is apt to come, and therefore we must conceive a great dread and detestation of all manner of evil words, cursing, swearing, lying, slandering, brawling, filthiness, and foolish talking, all which come from a froward mouth and perverse lips, that will not be governed either by reason or religion, but contradict both, and which are as unsightly and ill-favoured before God as a crooked distorted mouth drawn awry is before men. All manner of tongue sins, we must, by constant watchfulness and stedfast resolution, put from us, put far from us, abstaining from all words that have an appearance of evil and fearing to learn any such words.
Matthew Henry, Commentary on Proverbs 4.3
If he curse thee not to thy face, let me never be believed, but posted for a liar and false accuser. Let me perish if he curse thee not;" so some supply the imprecation, which the devil himself modestly concealed, but the profane swearers of our age impudently and daringly speak out.
Matthew Henry, Commentary on Job 1.3
A furious man, who is wedded to his humours and passions, cannot but abound in transgressions. Undue anger is a sin which is the cause of many sins; it not only hinders men from calling upon God's name, but it occasions their swearing, and cursing, and profaning God's name.
Matthew Henry, Commentary on Proverbs 29.22
Such language of hell those speak that wish God to damn them, and the devil to take them, if they do not do so and so. As they love cursing, so shall it come unto them.
Matthew Henry, Commentary on Acts 23.3
Some that have been imprisoned in the common gaols, for the testimony of Jesus, have complained of the company of cursing, swearing prisoners, more than any other of the grievances of their prison.
Matthew Henry, Commentary on Mark 15.3
In fact it is sickening and disgusting to hear the cool and flippant language which many pour out about “conversion—the Saviour—the Gospel—finding peace—free grace,” and the like, while they are notoriously serving sin or living for the world. Can we doubt that such talk is abominable in God’s sight, and is little better than cursing, swearing, and taking God’s name in vain?
J.C. Ryle, Holiness 3
Each morning, a few short passages on one topic from different writers, with sources. Free.
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