13 When Jesus forbids swearing by heaven, because “it is God’s throne,” and by the earth, because “it is his footstool,” the inference is obvious that, for still stronger reasons, all direct swearing by God himself is prohibited. The word μήτε, which introduces the oaths by inferior objects specified in the text under discussion, not infrequently corresponds to our phrase _not even_. With this sense of μήτε, the passage would be rendered, “But I say unto you, Swear not at all, not even by heaven,” etc. I find that some writers on this subject quote in vindication of oaths on solemn occasions the instances in the Scriptures in which God is said to have sworn by Himself. The reply is obvious, that no being can swear by himself, the essential significance of an oath being an appeal to some being or object other than one’s self. Because God “can swear by no greater,” it is certain that when this phraseology is used concerning Him, it is employed figuratively, to aid the poverty of human conceptions, and to express the certainty of his promise by the strongest terms which human language affords. In like manner, God is said by the sacred writers to repent of intended retribution to evil-doers, not that infinite justice and love can change in thought, plan, or purpose, but because a change of disposition and feeling is wont to precede human clemency to evil-doers. 14 The odious meaning of _excessive_ interest, as attached to _usury_, is of comparatively recent date. In the earlier English, as in our translation of the Bible, it denotes any sum given for the use of money. 15 In this country usury laws are fast yielding to the growth of intelligence in monetary affairs. Wherever they exist in their severer forms, they only enhance the rate of interest paid by the major portion of the class of borrowers, as the lender must be compensated, not only for the use of his money, and for the risk of his creditor’s inability to repay it, but also for the additional risk of detection, prosecution, and forfeiture. 16 The reader need not be told that _patience_ and _passion_ are derived from different participles of the same verb. _Patience_ comes from the present participle, and fittingly denotes the spirit in which present suffering should be met; while _passion_ comes from the perfect or past participle, and as fittingly denotes the condition ensuing upon any physical, mental, or moral affection, induced from without, which has been endured without protest or resistance. 17 From _punctum_, a point. 18 Ἡδονή. 19 Στοά.