But the main question is whether the prohibition is _absolute_; whether our Lord and St. James forbid the use of oaths _for any purpose whatever_; and it must be admitted that the first impression which we derive from their words is that they do. This view is upheld by not a few Christians as the right interpretation of both passages. Christ says, "Swear not _at all_ (μὴ ὀμόσαι ὅλως).... But let your speech be, Yea, yea; Nay, nay." St. James says, "Swear not, neither by the heaven, nor by the earth, _nor by any other oath_ (μήτε ἄλλον τινὰ ὅρκον): but let your yea be yea, and your nay, nay." In both cases we have an unqualified prohibition of what is to be avoided, followed by a plain command as to what is to be done. But further investigation does not confirm the view which is derived from a first impression as to the meaning of the words. Against it we have, first, the fact that the Mosaic Law not only allowed, but enjoined the taking of an oath in certain circumstances; and Christ would hardly have abrogated the law, and St. James would hardly have contradicted it, without giving some explanation of so unusual a course; secondly, the indisputable practice of the early Church, of St. Paul, and of our Lord Himself. In Deuteronomy we read, "Thou shalt fear the Lord thy God; and Him shalt thou serve, and _shalt swear by His Name_" (vi. 13); and, "to Him shalt thou cleave, and _by His Name shalt thou swear_" (x. 20). The Psalmist says, "The king shall rejoice in God; every one that sweareth by Him shall glory: but the mouth of them that speak lies shall be stopped" (lxiii. 11). Isaiah says, "He that sweareth in the earth shall swear by the God of truth" (lxv. 16); and still more strongly Jeremiah: "Thou shalt swear, As the Lord liveth, in truth, in judgment, and in righteousness" (iv. 2); and, "If they will diligently learn the ways of My people, to swear by My Name, As the Lord liveth; even as they taught My people to swear by Baal; then shall they be built up in the midst of My people" (xii. 16. Comp. xxiii. 7, 8). An absolute prohibition of all swearing would have been so surprisingly at variance with these passages of Scripture that it is difficult to believe that it would have been made without any allusion to them. Even the Essenes, who were very strict about swearing, and considered it to be worse than perjury (for a man is condemned already who cannot be believed except upon his oath), imposed "terrific oaths" (ὅρκους φρικώδεις) upon those who wished to enter their community, before admitting them (Josephus, _Bell. Jud._ II. viii. 6, 7; _Ant._ XV. x. 4); and we can hardly suppose that St. James means to take up a more extreme position than that of the Essenes.