[720] Livius dec. 3. lib. 1. It. Valer. Max. l. 9. c. 3.
[721] Jures licet & Samothracum, & nostrorum aras. Juvenal. Satyr. 3.
The object of a lawful Oath was, and is, onely the Lord: whence he that took the Oath was said to confess unto God, compare Isa. 45. 23. with Rom. 14. 11. And the ancient form of imposing an Oath was this, Give glory to God, Josh. 7. 19. John. 9. 24. Now God was glorified by an Oath, because thereby there was a solemn confession and acknowledgement of Gods Omni-presence, that he is present in every place: of his Omniscience, that he knoweth all secrets: of his truth, that he is a maintainer of truth, and an avenger of falshood: of his justice, that he is willing; and his omnipotency, that he is able to punish those that by swearing shall dishonour him, And as the object of a lawful oath was onely God: so it is implied, that it was not rashly or unadvisedly to be undertaken, but by a kind of necessity imposed; for the Hebrew word נשבע is a Passive, and signifieth to be sworn, rather than to swear.
In corrupter times they were wont to swear by the creatures,[722] but the Jews chiefly by Jerusalem, by the Temple, by the gold of the Temple, by the Altar, and the gift on the Altar. This gift in Hebrew was termed Corban,[723] and it was one of those oaths which in our Saviour Christs time the Scribes and Pharisees accounted principally obligatory. If any swore by the Altar, it was nothing: but if any swore by the oblation of the Altar, he was bound to perform it, Matth. 23. 18. Yea, although Gods law enjoyned honour, and relief toward parents; yet if they had bound themselves by this oath Corban, that they would not help or relieve their parents, they taught they were discharged. Whence, saith their Talmud,[724] Every one ought to honour his father and mother, except he hath vowed the contrary. And it is evident[725] that the Jews did often by solemn vows and oaths bind themselves, that they would never do good to such, or such a man. We must furthermore know that usually to their oaths there was an execration, or conditional curse annexed, which sometimes was expressed, as, if I do not do thus and thus, then the Lord do so to me, and more also, 1 Sam. 14. 44. Also 1 Kin. 20. 10. Sometimes it is understood, as, I have sworn, if I take from a thred to a shoo-latchet, Gen. 14. 22. then let the Lord do so to me, and more also; this, or the like, is understood and maketh the former part of the oath to sound negatively; as if Abraham had said, I have sworn, I will not take from a thread to a shoo-latchet. In like manner, Psal. 95. I have sworn, if they shall enter into my rest; that is, They shall not enter into my rest, Heb. 3. 18. This helpeth the exposition of that difficult place, Mat. 15. 5. which we read,[726] By the gift that is offered by me thou maist have profit: but if we conceive it thus, according to the form of the oath Corban, By Corban if thou receive any profit by me, and understand the execration implyed: Then let God do thus, and much more to me; the sense will be thus; By Corban thou shalt receive no profit by me. This exposition is as agreeable to the scope of the place, as it is to their form of swearing, and plainly sheweth how the Pharisees by their traditions transgressed the Commandment of God. For God commanded, saying, Honour thy father and Mother. But the Scribes and Pharisees said; Whosoever should say to father or mother seeking relief, By Corban thou shalt receive no profit from me, he was discharged.
[722] Allium, porrum & cepas inter deos jure jurando habuerunt Egyptii, Plin. lib. 19. c. 6. Item. Juvenal. Sat. 15.
[723] ἐν οἷς μετά τινων ἄλλων καὶ τὸν καλούμενον ὅρκον Κορβάν καταριθμεῖ. Inter quæ sacramenta, cum quibusdam aliis etiam jusjurandum quod Corban appellatur, enumerat Joseph. contra Appion. l. 1. p. 147.
[724] Talmud. Hierosolymit. tract. de votis cap. 10.
[725] Ὅρκῳ πιστοῦνται, τῷ δεῖνι μὴ παρέξειν ὠφέλειαν τινα. Jurejurando se obstringunt huic vel illi homini nihil se commodi præstituros! Philo Jud. de specialibus legib. p. 595.
[726] Δῶρον, ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς, Per Corbam, si quicquam tibi prodero: interpretor ὃ ἐὰν, Si quicquam quemadmodum ὃς ἐὰν. Si quisquam, Mat. 10. 14. & Mat. 23. 18. Et execratione subaudita sensus emergat, Per Corbam nihil tibi prodero, Cæterum, si quis urgeat, quod in fonte sit κορβᾶν, non per Corban, vel ἐν κορβὰν, sciendum quod similis ellipsis in jurandi formulis non est inusitata, hinc המעון הזה valet במעון הזה per domicilium hoc. Vide Drusium de tribus sectis l. 2. cap. 17.