Ambrosiaster, Quaestiones Veteris et Novi Testamenti, Quaest. 47 in Appx. Vet. Test.

Ambrosiaster, Quaestiones Veteris et Novi Testamenti, Quaest. 47 in Appx. Vet. Test.

Written c. 370-380 CE by an anonymous Christian writer in Rome, known by the sobriquet “Ambrosiaster.” It is likely that this work was intentionally anonymous. This work has traditionally been attributed to Augustine. Identified by modern scholars as written by the same author as the Pauline commentary attributed to Ambrose.

Source: Translated by John Litteral, 2018, available @: Patristic Bible Commentary / Archive

THE ANCIENT LAW SHOWS US GOD MAKING OATHS (GEN. 22:16, EXOD. 33:1), FOR HE SAYS, "I HAVE SWORN BY MYSELF," SAYS THE LORD. THE SAVIOR, ON THE CONTRARY, FORBIDS TO MAKE OATHS, HAS HE NOT DESTROYED THE OLD LAW BY DESTROYING IT? 

Before the knowledge of God was poured out on the earth, men could not make men believe anything new and unheard of until then by confirming the promise by an oath made in the name of him whose acquaintance they did not yet know sufficient. But when this knowledge had spread, it was forbidden to swear in the name of him in whom it was not permitted to suspect even the lie. That is why the Savior no longer wanted his servants to swear an oath, he only commanded them to behave always in such a way as to add faith to their words. The oath is demanded only by the disloyalty or faithlessness of a deceitful heart, as men are accustomed to deceive, one imagines that the fear of God will inspire them with more respect for the truth, or that it will be enough for the one who will be deceived and who, by the same, acquires the right to complain.

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Source: CSEL 50: 427

Vetus lex deum iurasse allegat — sic enim dicit: ter memet ipsum iuravi, dicit Dominus' —, Salvator autem iurare prohibuit: quo modo non destruxit vetera?

Antequam notitia dei esset in terris, non aliter oportuit provocare homines ad spem inauditam, quam iure iurando promissio illis fieret, ab eo utique quem non, ut dignum erat, sciebant. Adubi autem coepit sciri, non utique iurare oportuit, quem mentiri fas non esset arbitrari. Ideo ergo dominus nec servos iam iurare praecepit, sed tales se instituere, ut sermonibus illorum fides habeatur. Sacramentum enim iuris iurandi aut perfidia exigit aut fallacia inconstantis, ut, quia fallere homines solent, timore forte dei revereantur; aut certe satis erit et qui fallitur, quia ex hoc offensam adquirit.