Matthew 5:37

“Let what you say be simply 'Yes' or 'No'; anything more than this comes from the evil one."” — Catechism footnote: Mt 5:33-34, 37; Cf. Jas 5:12.

“Going further, Christ asks his disciples to turn the other cheek, to love their enemies.” — Catechism footnote: Cf. Mt 5:22-39; 5:44.

“To his disciples Jesus teaches the unconditional love of truth: "Let what you say be simply 'Yes or No.'"” — Catechism footnote: Mt 5:37.

“Yet at that time when she did for the Israelite spies that good, and, for her condition of life, laudable work, she was not as yet such that it should be required of her, “In your mouth let Yea be yea, Nay nay.”” — editor's note: Matt. v. 37

“For to these it is said, “Let there be in your mouth, yea, yea; nay, nay; whatsoever is more, is of evil.”” — editor's note: Matt. v. 37.

“…truth in his heart, and to practise no deceit in his tongue, but as the truth is in the heart, so to profess and have it in his mouth, “yea, yea; nay, nay;” and to do no evil to his neighbour, that is, to any man; and to entertain no slander against his neighbour: all which are the virtues of the perfect, in whose…” — editor's note: Matt. v. 37.

“Whence with His own lips the Lord saith, “Let your communication be yea, yea; nay, nay; for whatsoever is more than these cometh of evil.”” — editor's note: Matt. v. 37. [See R.V.]

“And this indeed came of evil, as it is said, “Whatever is more than these is of evil:” not however from evil of his own, but from the evil of infirmity which was in them, in whom he even in this way endeavored to work faith.” — editor's note: Matt. v. 34, 37

“Here may be recognized, “Yea, yea; nay, nay.”” — editor's note: Matt. v. 37

“And here that is recognized in the highest sense, “Yea, yea; nay, nay.”” — editor's note: Matt. v. 37

“It is quite enough that the deception should be pardoned, without its being made an object of laudation, especially among the heirs of the new covenant, to whom it is said: “Let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.”” — editor's note: Matt. v. 37

““Yes is yes, and no is no; for what is more than these, cometh of evil.”” — editor's note: Matt. v. 37.

“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?” — editor's note: Matt. v. 34–37; Jas. v. 12.

“Light is light; and darkness, darkness; yea is yea; and nay, nay; “whatsoever is more than these cometh of evil.”” — editor's note: Matt. v. 37.

“Moreover, they remembered (the words): “Let your communication be yea, yea; nay, nay; for whatsoever is more than this cometh of evil;” so that they were not to handle the gospel in a diversity of treatment.” — editor's note: Matt. v. 37.

“37.” — the author cites it

“But that command of the gospel frightens us terribly: “Let your speech be yea, yea, nay, nay: but whatsoever is more than these, is from the evil one.”” — editor's note: S. Matt. v. 37.

“…your speech be yea, yea, nay, nay: but whatsoever is more than these is of the evil one;” and the Apostle also agrees with this: “And lie not one to another.”” — editor's note: S. Matt. v. 37; Col. iii. 9.

“Already their case has been examined, already sentence concerning them has been pronounced; nor is it fitting for the dignity of priests to be blamed for the levity of a changeable and inconstant mind, when the Lord teaches and says, “Let your communication be, Yea, yea; Nay, nay.”” — editor's note: Matt. v. 37.

“But let your discourse be, Yea, yea; Nay, nay: (for whatever is fuller than these is of evil.”)” — editor's note: Matt. v. 34–37. All these passages are wanting in the Oxford text; [also in ed. Paris, 1574].

““But let your yea, be yea; and your nay, nay: for that which exceedeth these cometh of the evil one.”” — editor's note: Matt. v. 37. St. Chrysostom deviates from the received text here: as if he were thinking also of James v. 12. [The variation is in the first half of the verse,…

“What shall we say of your having by tremendous oaths bound souls which fled for refuge to God, when what is more than yea and nay is carefully attributed to the devil?” — editor's note: cf. Matt. v. 37.

The Lord has hitherto taught to abstain from injuring our neighbour, forbidding anger with murder, lust with adultery, and the putting away a wife with a bill of divorce. He now proceeds to teach to abstain from…

This was allowed under the Law, as to children; as they offered sacrifice to God, that they might not do it to idols, so they were permitted to swear by God; not that the thing was right, but that it were better done…

For no man can swear often, but he must sometimes forswear himself; as he who has a custom of much speaking will sometimes speak foolishly.

Inasmuch as the sin of perjury is a grievous sin, he must be further removed from it who uses no oath, than he who is ready to swear on every occasion, and the Lord would rather that we should not swear and keep…

This precept also confirms the righteousness of the Pharisees, not to forswear; inasmuch as he who swears not at all cannot forswear himself. But as to call God to witness is to swear, does not the Apostle break this…

But what we could not understand by mere words, from the conduct of the saints we may gather in what sense should be understood what might easily be drawn the contrary way, unless explained by example. The Apostle…

Therefore in his writings, as writing allows of greater circumspection, the Apostle is found to have used an oath in several places, that none might suppose that there is any direct sin in swearing what is true; but…

Lastly, consider that the Saviour does not here forbid to swear by God, but by the Heaven, the Earth, by Jerusalem, by a man’s head. For this evil practice of swearing by the elements the Jews had always, and are…

Or; It is added, “By the Heaven, &c.” because the Jews did not consider themselves bound when they swore by such things. As if He had said, When you swear by the Heaven and the Earth, think not that you do not owe…

Note how He exalts the elements of the world, not from their own nature, but from the respect which they have to God, so that there is opened no occasion of idolatry.

Having forbidden swearing, He instructs us how we ought to speak, “Let your speech be yea, yea; nay, nay.” That is, to affirm any thing it is sufficient to say, ‘It is so;’ to deny, to say, ‘It is not so.’ Or, “yea,…

Otherwise; They who live in the simplicity of the faith have not need to swear, with them ever, what is is, what is not is not; by this their life and their conversation are ever preserved in truth.

Therefore Evangelic verity does not admit an oath, since the whole discourse of the faithful is instead of an oath.

And he who has learned that an oath is to be reckoned not among things good, but among things necessary, will restrain himself as much as he may, not to use an oath without necessity, unless he sees men loth to…

Or; “of evil,” that is, from their weakness to whom the Law permitted the use of an oath. Not that by this the old Law is signified to be from the Devil, but He leads us from the old imperfection to the new abundance.

Matthew 5:37 and James 5:12 share the same wording (9 words).

Cited together in The Prescription Against Heretics Chapter 25.

Cited together in On the Flesh of Christ Chapter 23.

Cited together in On the Flesh of Christ Chapter 23.

Cited together in Letters Letter 45.

Cited together in The Prescription Against Heretics Chapter 25.

Cited together in The Prescription Against Heretics Chapter 25.

Cited together in The Prescription Against Heretics Chapter 25.

Cited together in The Prescription Against Heretics Chapter 25.

Cited together in The Prescription Against Heretics Chapter 25.

Cited together in Catechism §2466.

Cited together in Catechism §2466.

Cited together in Catechism §2466.

Cited together in Catechism §2466.

Cited together in Catechism §2466.

Cited together in Catechism §2466.

Cited together in Letters Letter 45.

Cited together in Catechism §2466.

Cited together in On the Holy Trinity XV.11.

Cited together in On Lying Chapter 28.

Cited together in Augustine of Hippo on Matthew 5:33–37 (2) (Catena Aurea) and 1 other place.

Cited together in Against Lying Chapter 33.

Cited together in On Lying Chapter 28.

Cited together in On the Holy Trinity XV.11.

Cited together in Catechism §2153 and 1 other place.

Cited together in Against Lying Chapter 33.

Cited together in On the Holy Trinity XV.11.

Cited together in Against Lying Chapter 33.

Cited together in On the Flesh of Christ Chapter 23.

Cited together in Three Books of Testimonies Against the Jews III.13.

Cited together in On Lying Chapter 6.

Cited together in Glossa Ordinaria on Matthew 5:33–37 (Catena Aurea).

Cited together in Conferences XI–XVII XVII.18.

Cited together in Conferences XI–XVII XVII.18.

Cited together in Conferences XI–XVII XVII.18.

Cited together in Against Praxeas Chapter 9.

Cited together in Expositions on the Psalms Psalm 15.

Cited together in Expositions on the Psalms Psalm 15.

Cited together in Against Lying Chapter 33.

Cited together in Letters Letter 45.

Cited together in Letters Letter 45.

Cited together in Against Lying Chapter 33.

Cited together in Expositions on the Psalms Psalm 15.

Cited together in Three Books of Testimonies Against the Jews III.13.

Cited together in On the Holy Trinity XV.11.