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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Ordered by Verse | ||||||
Results | Verse | Author | ID# | |||
1 | Where does God say he always says Y or N | Matt 5:37 | Hamartolos | 138404 | ||
Which verse in the Bible says that God always gives his answer with a yes or a no and that anything else comes from Satan (or evil, I can't remember)? I would much like to know. If it's any help, I'm kind of sure the verse is found the Books of the Law (though I'm not 100 percent sure). Thanks to all. | ||||||
2 | Where does God say he always says Y or N | Matt 5:37 | Searcher56 | 138405 | ||
Scripture ... Matt 5:33-37 .................... It deals with taking an oath. It is in the NT only. Oath in the OT includes: You shall not swear falsely by My name, so as to profane the name of your God; I am the LORD (Lev 19:12). If a man makes a vow to the LORD, or takes an oath to bind himself with a binding obligation, he shall not violate his word; he shall do according to all that proceeds out of his mouth (Num 30:2). When you make a vow to the LORD your God, you shall not delay to pay it, for it would be sin in you, and the LORD your God will surely require it of you (Deu 23:21). |
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3 | Where does God say he always says Y or N | Matt 5:37 | He-man | 138456 | ||
Do not swear any oaths militarily or judically in any court of law or otherwise. Oath. The principle on which an oath is held to be binding is incidentally laid down in Heb. 6:16, viz. as an ultimate appeal to divine authority to ratify an assertion. On the same principle, that oath has always been held most binding which appealed to the highest authority, as regards both individuals and communities. As a consequence of this principle, appeals to God’s name on the one hand, and to heathen deities on the other, are treated in Scripture as tests of allegiance. Ex. 23:13; 34:6; Deut. 29:12, etc. So also the sovereign’s name is sometimes used as a form of obligation. Gen. 42:15; 2 Sam. 11:11; 14:19. Other forms of oath, serious or frivolous, are mentioned, some of which are condemned by our Lord. Matt. 5:33; 23:16-22; and see James 5:12. (There is, however, a world-wide difference between a solemn appeal to God and profane swearing.) The forms of adjuration mentioned in Scripture are— ifting up the hand. Witnesses laid their hands on the head of the accused. Gen. 14:22; Lev. 24:14; Deut. 17:7; Isa. 3:7. 2. Putting the hand under the thigh of the person to whom the promise was made. Gen. 24:2; 47:29. 3. Oaths were sometimes taken before the altar, or, as some understand the passage, if the persons were not in Jerusalem, in a position looking toward the temple. 1 Kings 8:31; 2 Chron. 6:22. 4. Dividing a victim and passing between or distributing the pieces. Gen. 15:10, 17; Jer. 34:18. As the sanctity of oaths was carefully inculcated by the law, so the crime of perjury was strongly condemned; and to a false witness the same punishment was assigned which was due for the crime to which he testified. Ex. 20:7; Lev. 19:12. Vows. A vow is a solemn promise made to God to perform or to abstain from performing a certain thing. The earliest mention of a vow is that of Jacob. Gen. 28:18-22; 31:13. Vows in general are also mentioned in Job 22:27. The law therefore did not introduce, but regulated the practice of, vows. Three sorts are mentioned: 1, vows of devotion; 2, vows of abstinence; 3, vows of destruction. 1. As to vows of devotion, the following rules are laid down: A man might devote to sacred uses possessions or persons, but not the first-born of either man or beast, which was devoted already. Lev. 27:26. (a) If he vowed land, he might either redeem it or not. Lev. 25, 27. (b) Animals fit for sacrifice, if devoted, were not to be redeemed or changed. Lev. 27:9, 10, 33. The case of persons devoted stood thus: A man might devote either himself, his child (not the first-born) or his slave. If no redemption took place, the devoted person became a slave of the sanctuary: see the case of Absalom. 2 Sam. 15:8. Otherwise he might be redeemed at a valuation according to age and sex, on the scale given in Lev. 27:1-7. Among general regulations affecting vows, the following may be mentioned: (1) Vows were entirely voluntary, but once made were regarded as compulsory. Num. 30:2; Deut. 23:21; Eccles. 5:4. (2) If persons in a dependent condition made vows, as (a) an unmarried daughter living in her father’s house, or (b) a wife, even if she afterward became a widow, the vow, if (a) in the first case her father, or (b) in the second her husband, heard and disallowed it, was void; but if they heard without disallowance, it was to remain good. Num. 30:3-16. (3) Votive offerings arising from the produce of any impure traffic were wholly forbidden. Deut. 23:18. 2. For vows f abstinence, see Corban. 3. For vows of extermination, see Anathema, and Ezra 10:8; Micah 4:13. It seems that the practice of shaving the head at the expiration of a votive period was not limited to the Nazaritic vow. Acts 18:18; 21:24 Corban, an offering to God of any sort, bloody or bloodless, but particularly in fulfillment of a vow. The law laid down rules for vows, (1) affirmative; (2) negative. Lev. 27; Num. 30. Upon these rules the traditionists enlarged, and laid down that a man might interdict himself by vow, not only from using for himself, but from giving to another or receiving from him, some particular object, whether of food or any other kind whatsoever. The thing thus interdicted was considered as corban. A person might thus exempt himself from any inconvenient obligation under plea of corban. It was practices of this sort that our Lord reprehended, Matt. 15:5; Mark 7:11, as annulling the spirit of the law. William Smith; revised and edited by F.N. and M.A. Peloubet, Smith’s Bible dictionary [computer file], electronic ed., Logos Library System, (Nashville: Thomas Nelson) 1997. |
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Questions and/or Subjects for Matt 5:37 | Author | ||
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atyler | ||
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Hamartolos | ||
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Searcher56 | ||
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He-man | ||
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BradK |