James 5:12
Verse
Context
Patience in Suffering
11See how blessed we consider those who have persevered. You have heard of Job’s perseverance and have seen the outcome from the Lord. The Lord is full of compassion and mercy.12Above all, my brothers, do not swear, not by heaven or earth or by any other oath. Simply let your “Yes” be yes, and your “No,” no, so that you will not fall under judgment.
Sermons
Ron Carlson
Zac Poonen
Gordon Bailey
Alistair BeggAlistair BeggZac Poonen
St. John ChrysostomSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Above all things - swear not - What relation this exhortation can have to the subject in question, I confess I cannot see. It may not have been designed to stand in any connection, but to be a separate piece of advice, as in the several cases which immediately follow. That the Jews were notoriously guilty of common swearing is allowed on all hands; and that swearing by heaven, earth, Jerusalem, the temple, the altar, different parts of the body, was not considered by them as binding oaths, has been sufficiently proved. Rabbi Akiba taught that "a man might swear with his lips, and annul it in his heart; and then the oath was not binding." See the notes on Mat 5:33, etc., where the subject is considered in great detail. Let your yea be yea, etc. - Do not pretend to say yea with your lips, and annul it in your heart; let the yea or the nay which you express be bona fide such. Do not imagine that any mental reservation can cancel any such expressions of obligation in the sight of God. Lest ye fall into condemnation - Ἱνα μη ὑπο κρισιν πεσητε· Lest ye fall under judgment. Several MSS. join ὑπο and κρισιν together, ὑποκρισιν, and prefix εις, into, which makes a widely different reading: Lest ye fall into hypocrisy. Now, as it is a fact, that the Jews did teach that there might be mental reservation, that would annul the oath, how solemnly soever it was taken; the object of St. James, if the last reading be genuine, and it is supported by a great number of excellent MSS., some versions, and some of the most eminent of the fathers, was to guard against that hypocritical method of taking an oath, which is subversive of all moral feeling, and must make conscience itself callous.
Jamieson-Fausset-Brown Bible Commentary
But above all--as swearing is utterly alien to the Christian meek "endurance" just recommended. swear not--through impatience, to which trials may tempt you (Jam 5:10-11). In contrast to this stands the proper use of the tongue, Jam 5:13. James here refers to Mat 5:34, &c. let your yea be yea--Do not use oaths in your everyday conversation, but let a simple affirmative or denial be deemed enough to establish your word. condemnation--literally, "judgment," namely, of "the Judge" who "standeth before the doors" (Jam 5:9).
John Gill Bible Commentary
But above all things, my brethren, swear not,.... As impatience should not show itself in secret sighs, groans, murmurings, and repinings, so more especially it should not break forth in rash oaths, or in profane swearing; for of such sort of swearing, and of such oaths, is the apostle to be understood; otherwise an oath is very lawful, when taken in the fear and name of God, and made by the living God, and is used for the confirmation of anything of moment, and in order to put an end to strife; God himself, and the Lord Jesus Christ, and angels, and good men, are in Scripture sometimes represented as swearing: and that the apostle is so to be understood, appears from the form of swearing prohibited, neither by the heaven, neither by the earth, neither by any other oath; of the like kind; such as are forbidden, and cautioned, and reasoned against by our Lord, in Mat 5:34 to which the apostle manifestly refers; See Gill on Mat 5:34, Mat 5:35, Mat 5:36. But let your yea be yea, and your nay, nay; that is, whenever there is an occasion for affirming, or denying anything, let it be done nakedly, simply, and absolutely, without any form of oath annexed to it; for whatever addition of that kind is made comes from evil, and tends to it, and is evil: lest ye fall into condemnation; by the Lord; for either false, or rash, or profane swearing; for he will not suffer it to go unpunished; see Exo 20:7. Some copies read, "lest ye fall into hypocrisy"; or dissimulation, and get into a habit and custom of lying and deceiving, as common swearers do; and so reads the Arabic version.
Matthew Henry Bible Commentary
This epistle now drawing to a close, the penman goes off very quickly from one thing to another: hence it is that matters so very different are insisted on in these few verses. I. The sin of swearing is cautioned against: But above all things, my brethren, swear not, etc., Jam 5:12. Some understand this too restrictedly, as if the meaning were, "Swear not at your persecutors, at those that reproach you and say all manner of evil of you; be not put into a passion by the injuries they do you, so as in your passion to be provoked to swear." This swearing is no doubt forbidden here: and it will not excuse those that are guilty of this sin to say they sear only when they are provoked to it, and before they are aware. But the apostle's warning extends to other occasions of swearing as well as this. Some have translated the words, pro pantōn - before all things; and so have made sense of this place to be that they should not, in common conversation, before every thing they say, put an oath. All customary needless swearing is undoubtedly forbidden, and all along in scripture condemned, as a very grievous sin. Profane swearing was very customary among the Jews, and, since this epistle is directed in general to the twelve tribes scattered abroad (as before has been observed), we may conceive this exhortation sent to those who believed not. It is hard to suppose that swearing should be one of the spots of God's children, since Peter, when he was charged with being a disciple of Christ and would disprove the charge, cursed and swore, thereby thinking most effectually to convince them that he was no disciple of Jesus, it being well known of such that they durst not allow themselves in swearing; but possibly some of the looser sort of those who were called Christians might, among other sins here charged upon them, be guilty also of this. It is a sin that in later years has most scandalously prevailed, even among those who would be thought above all others entitled to the Christian name and privileges. It is very rare indeed to hear of a dissenter from the church of England who is guilty of swearing, but among those who glory in their being of the established church nothing is more common; and indeed the most execrable oaths and curses now daily wound the ears and hearts of all serious Christians. James here says, 1. Above all things, swear not; but how many are there who mind this the least of all things, and who make light of nothing so much as common profane swearing! But why above all things is swearing here forbidden? (1.) Because it strikes most directly at the honour of God and most expressly throws contempt upon his name and authority. (2.) Because this sin has, of all sins, the least temptation to it: it is not gain, nor pleasure, nor reputation, that can move men to it, but a wantonness in sinning, and a needless showing an enmity to God. Thy enemies take thy name in vain, Psa 139:20. This is a proof of men's being enemies to God, however they may pretend to call themselves by his name, or sometimes to compliment him in acts of worship. (3.) Because it is with most difficulty left off when once men are accustomed to it, therefore it should above all things be watched against. And, (4.) "Above all things swear not, for how can you expect the name of God should be a strong tower to you in your distress if you profane it and play with it at other times?" But (as Mr. Baxter observes) "all this is so far from forbidding necessary oaths that it is but to confirm them, by preserving the due reverence of them." And then he further notes that "The true nature of an oath is, by our speech, to pawn the reputation of some certain or great thing, for the averring of a doubted less thing; and not (as is commonly held) an appeal to God or other judge." Hence it was that swearing by the heavens, and by the earth, and by the other oaths the apostle refers to, came to be in use. The Jews thought if they did but omit the great oath of Chi-Eloah, they were safe. But they grew so profane as to swear by the creature, as if it were God; and so advanced it into the place of God; while, on the other hand, those who swear commonly and profanely by the name of God do hereby put him upon the level with every common thing. 2. But let your yea be yea, and your nay nay; lest you fall into condemnation; that is, "let it suffice you to affirm or deny a thing as there is occasion, and be sure to stand to your word, an be true to it, so as to give no occasion for your being suspected of falsehood; and then you will be kept from the condemnation of backing what you say or promise by rash oaths, and from profaning the name of God to justify yourselves. It is being suspected of falsehood that leads men to swearing. Let it be known that your keep to truth, and are firm to your word, and by this means you will find there is no need to swear to what you say. Thus shall you escape the condemnation which is expressly annexed to the third commandment: The Lord will not hold him guiltless that taketh his name in vain." II. As Christians we are taught to suit ourselves to the dispensations of Providence (Jam 5:13): Is any among you afflicted? Let him pray. Is any merry? Let him sing psalms. Our condition in this world is various; and our wisdom is to submit to its being so, and to behave as becomes us both in prosperity and under affliction. Sometimes we are in sadness, sometimes in mirth; God has set these one over against the other that we may the better observe the several duties he enjoins, and that the impressions made on our passions and affections may be rendered serviceable to our devotions. Afflictions should put us upon prayer, and prosperity should make us abound in praise. Not that prayer is to be confined to a time of trouble, nor singing to a time of mirth; but these several duties may be performed with special advantage, and to the happiest purposes, at such seasons. 1. In a day of affliction nothing is more seasonable than prayer. The person afflicted must pray himself, as well as engage the prayers of others for him. Times of affliction should be praying times. To this end God sends afflictions, that we may be engaged to seek him early; and that those who at other times have neglected him may be brought to enquire after him. The spirit is then most humble, the heart is broken and tender; and prayer is most acceptable to God when it comes from a contrite humble spirit. Afflictions naturally draw out complaints; and to whom should we complain but to God in prayer? It is necessary to exercise faith and hope under afflictions; and prayer is the appointed means both for obtaining and increasing these graces in us. Is any afflicted? Let him pray. 2. In a day of mirth and prosperity singing psalms is very proper and seasonable. In the original it is only said sing, psalletō, without the addition of psalms or any other word: and we learn from the writings of several in the first ages of Christianity (particularly from a letter of Pliny's, and from some passages in Justin Martyr and Tertullian) that the Christians were accustomed to sing hymns, either taken out of scripture, or of more private composure, in their worship of God. Though some have thought that Paul's advising both the Colossians and Ephesians to speak to one another psalmois kai humnois kai ōdais pneumatikais - in psalms, and hymns, and spiritual songs, refers only to the compositions of scripture, the psalms of David being distinguished in Hebrew by Shurim, Tehillim, and Mizmorim, words that exactly answer these of the apostle. Let that be as it will, this however we are sure of, that the singing of psalms is a gospel ordinance, and that our joy should be holy joy, consecrated to God. Singing is so directed to here as to show that, if any be in circumstances of mirth and prosperity, he should turn his mirth, though alone, and by himself, in this channel. Holy mirth becomes families and retirements, as well as public assemblies. Let our singing be such as to make melody with our hearts unto the Lord, and God will assuredly be well pleased with this kind of devotion. III. We have particular directions given as to sick persons, and healing pardoning mercy promised upon the observance of those directions. If any be sick, they are required, 1. To send for the elders, presbuterous tēs ekkēsias - the presbyters, pastors or ministers of the church, Jam 5:14, Jam 5:15. It lies upon sick people as a duty to send for ministers, and to desire their assistance and their prayers. 2. It is the duty of ministers to pray over the sick, when thus desired and called for. Let them pray over him; let their prayers be suited to his case, and their intercessions be as becomes those who are affected wit his calamities. 3. In the times of miraculous healing, the sick were to be anointed with oil in the name of the Lord. Expositors generally confine this anointing with oil to such as had the power of working miracles; and, when miracles ceased, this institution ceased also. In Mark's gospel we read of the apostle's anointing with oil many that were sick, and healing them, Mar 6:13. And we have accounts of this being practiced in the church two hundred years after Christ; but then the gift of healing also accompanied it, and, when the miraculous gift ceased, this rite was laid aside. The papists indeed have made a sacrament of this, which they call the extreme unction. They use it, not to heal the sick, as it was used by the apostles; but as they generally run counter to scripture, in the appointments of their church, so here they ordain that this should be administered only to such as are at the very point of death. The apostle's anointing was in order to heal the disease; the popish anointing is for the expulsion of the relics of sin, and to enable the soul (as they pretend) the better to combat with the powers of the air. When they cannot prove, by any visible effects, that Christ owns them in the continuance of this rite, they would however have people to believe that the invisible effects are very wonderful. But it is surely much better to omit this anointing with oil than to turn it quite contrary to the purposes spoken of in scripture. Some protestants have thought that this anointing was only permitted or approved by Christ, not instituted. But it should seem, by the words of James here, that it was a thing enjoined in cases where there was faith for healing. And some protestants have argued for it with this view. It was not to be commonly used, not even in the apostolical age; and some have thought that it should not be wholly laid aside in any age, but that where there are extraordinary measures of faith in the person anointing, and in those who are anointed, an extraordinary blessing may attend the observance of this direction for the sick. However that be, there is one thing carefully to be observed here, that the saving of the sick is not ascribed to the anointing with oil, but to prayer: The prayer of faith shall save the sick, etc., Jam 5:15. So that, 4. Prayer over the sick must proceed fRom. and be accompanied with, a lively faith. There must be faith both in the person praying and in the person prayed for. In a time of sickness, it is not the cold and formal prayer that is effectual, but the prayer of faith. 5. We should observe the success of prayer. The Lord shall raise up; that is, if he be a person capable and fit for deliverance, and if God have any thing further for such a person to do in the world. And, if he have committed sins, they shall be forgiven him; that is, where sickness is sent as a punishment for some particular sin, that sin shall be pardoned, and in token thereof the sickness shall be removed. As when Christ said to the impotent man, Go and sin no more, lest a worse thing come unto thee, it is intimated that some particular sin was the cause of his sickness. The great thing therefore we should beg of God for ourselves and others in the time of sickness is the pardon of sin. Sin is both the root of sickness and the sting of it. If sin be pardoned, either affliction shall be removed in mercy or we shall see there is mercy in the continuance of it. When healing is founded upon pardon, we may say as Hezekiah did: Thou hast, in love to my soul, delivered it from the pit of corruption, Isa 38:17. When you are sick and in pain, it is most common to pray and cry, O give me ease! O restore me to health! But your prayer should rather and chiefly be, O that God would pardon my sins! IV. Christians are directed to confess their faults one to another, and so to join in their prayers with an for one another, Jam 5:16. Some expositors connect this with Jam 5:14. As if when sick people send for ministers to pray over them they should then confess their faults to them. Indeed, where any are conscious that their sickness is a vindictive punishment of some particular sin, and they cannot look for the removal of their sickness without particular applications to God for the pardon of such a sin, there it may be proper to acknowledge and tell his case, that those who pray over him may know how to plead rightly for him. But the confession here required is that of Christians to one another, and not, as the papists would have it, to a priest. Where persons have injured one another, acts of injustice must be confessed to those against whom they have been committed. Where persons have tempted one another to sin or have consented in the same evil actions, there they ought mutually to blame themselves and excite each other to repentance. Where crimes are of a public nature, and have done any public mischief, there they ought to be more publicly confessed, so as may best reach to all who are concerned. And sometimes it may be well to confess our faults to some prudent minister or praying friend, that he may help us to plead with God for mercy and pardon. But then we are not to think that James puts us upon telling every thing that we are conscious is amiss in ourselves or in one another; but so far as confession is necessary to our reconciliation with such as are at variance with us, or for gaining information in any point of conscience and making our own spirits quiet and easy, so far we should be ready to confess our faults. And sometimes also it may be of good use to Christians to disclose their peculiar weaknesses and infirmities to one another, where there are great intimacies and friendships, and where they may help each other by their prayers to obtain pardon of their sins and power against them. Those who make confession of their faults one to another should thereupon pray with and for one another. The Jam 5:13 directs persons to pray for themselves: Is any afflicted let him pray; the Jam 5:14 directs to seek for the prayers of ministers; and the Jam 5:16 directs private Christians to pray one for another; so that here we have all sorts of prayer (ministerial, social, and secret) recommended. V. The great advantage and efficacy of prayer are declared and proved: The effectual fervent prayer of a righteous man availeth much, whether he pray for himself or for others: witness the example of Elias, Jam 5:17, Jam 5:18. He who prays must be a righteous man; not righteous in an absolute sense (for this Elias was not, who is here made a pattern to us), but righteous in a gospel sense; not loving nor approving of any iniquity. If I regard iniquity in my heart, the Lord will not hear my prayer, Psa 66:18. Further, the prayer itself must be a fervent, in-wrought, well-wrought prayer. It must be a pouring out of the heart to God; and it must proceed from a faith unfeigned. Such prayer avails much. It is of great advantage to ourselves, it may be very beneficial to our friends, and we are assured of its being acceptable to God. It is good having those for friends whose prayers are available in the sight of God. The power of prayer is here proved from the success of Elijah. This may be encouraging to us even in common cases, if we consider that Elijah was a man of like passions with us. He was a zealous good man and a very great man, but he had his infirmities, and was subject to disorder in his passions as well as others. In prayer we must not look to the merit of man, but to the grace of God. Only in this we should copy after Elijah, that he prayed earnestly, or, as it is in the original, in prayer he prayed. It is not enough to say a prayer, but we must pray in prayer. Our thoughts must be fixed, our desires firm and ardent, and our graces in exercise; and, when we thus pray in prayer, we shall speed in prayer. Elijah prayed that it might not rain; and God heard him in his pleading against an idolatrous persecuting country, so that it rained not on the earth for the space of three years and six months. Again he prayed, and the heaven gave rain, etc. Thus you see prayer is the key which opens and shuts heaven. To this there is an allusion, Rev 11:6, where the two witnesses are said to have power to shut heaven, that it rain not. This instance of the extraordinary efficacy of prayer is recorded for encouragement even to ordinary Christians to be instant and earnest in prayer. God never says to any of the seed of Jacob, Seek my face in vain. If Elijah by prayer could do such great and wonderful things, surely the prayers of no righteous man shall return void. Where there may not be so much of a miracle in God's answering our prayers, yet there may be as much of grace. VI. This epistle concludes with an exhortation to do all we can in our places to promote the conversion and salvation of others, Jam 5:19, Jam 5:20. Some interpret these verses as an apology which the apostle is making for himself that he should so plainly and sharply reprove the Jewish Christians for their many faults and errors. And certainly James gives a very good reason why he was so much concerned to reclaim them from their errors, because in thus doing he should save souls, and hide a multitude of sins. But we are not to restrain this place to the apostle's converting such as erred from the truth; no, nor to other ministerial endeavours of the like nature, since it is said, "If any err, and one convert him, let him be who he will that does so good an office for another, he is therein an instrument of saving a soul from death." Those whom the apostle here calls brethren, he yet supposes liable to err. It is no mark of a wise or a holy man to boast of his being free from error, or to refuse to acknowledge when he is in an error. But if any do err, be they ever so great, you must not be afraid to show them their error; and, be they ever so weak and little, you must not disdain to make them wiser and better. If they err from the truth, that is, from the gospel (the great rule and standard of truth), whether it be in opinion or practice, you must endeavour to bring them again to the rule. Errors in judgment and in life generally go together. There is some doctrinal mistake at the bottom of every practical miscarriage. There is no one habitually bad, but upon some bad principle. Now to convert such is to reduce them from their error, and to reclaim them from the evils they have been led into. We are not presently to accuse and exclaim against an erring brother, and seek to bring reproaches and calamities upon him, but to convert him: and, if by all our endeavours we cannot do this, yet we are nowhere empowered to persecute and destroy him. If we are instrumental in the conversion of any, we are said to convert them, though this be principally and efficiently the work of God. And, if we can do no more towards the conversion of sinners, yet we may do this - pray for the grace and Spirit of God to convert and change them. And let those that are in any way serviceable to convert others know what will be the happy consequence of their doing this: they may take great comfort in it at present, and they will meet with a crown at last. He that is said to err from the truth in Jam 5:19 is described as erring in his way in Jam 5:20, and we cannot be said to convert any merely by altering their opinions, unless we can bring them to correct and amend their ways. This is conversion - to turn a sinner from the error of his ways, and not to turn him from one party to another, or merely from one notion and way of thinking to another. He who thus converteth a sinner from the error of his ways shall save a soul from death. There is a soul in the case; and what is done towards the salvation of the soul shall certainly turn to good account. The soul being the principal part of the man, the saving of that only is mentioned, but it includes the salvation of the whole man: the spirit shall be saved from hell, the body raised from the grave, and both saved from eternal death. And then, by such conversion of heart and life, a multitude of sins shall be hid. A most comfortable passage of scripture is this. We learn hence that though our sins are many, even a multitude, yet they may be hid or pardoned; and that when sin is turned from or forsaken it shall be hid, never to appear in judgment against us. Let people contrive to cover or excuse their sin as they will, there is no way effectually and finally to hide it but by forsaking it. Some make the sense of this text to be, that conversion shall prevent a multitude of sins; and it is a truth beyond dispute that many sins are prevented in the party converted, many also may be prevented in others that he may have an influence upon, or may converse with. Upon the whole, how should we lay out ourselves with all possible concern for the conversion of sinners! It will be for the happiness and salvation of the converted; it will prevent much mischief, and the spreading and multiplying of sin in the world; it will be for the glory and honour of God; and it will mightily redound to our comfort and renown in the great day. Those that turn many to righteousness, and those who help to do so, shall shine as the stars for ever and ever.
Tyndale Open Study Notes
5:12 never take an oath: Because the churches were having such severe verbal conflicts (4:1-3, 11-12), James calls upon them to avoid the pitfalls of deceitful oaths by not using any oaths at all (Matt 5:33-37). To swear an oath in the name of the Lord was to call upon him to enforce the oath (Gen 31:53; 1 Kgs 8:31-32). When people swore by heaven or earth they were either feigning reverence while avoiding the use of the divine name, or they were being deceitful with clever verbiage (see Matt 23:16-22). Peter used an oath deceitfully (Matt 26:71-73), but Paul used an oath to confirm his assertions (Rom 1:9; 2 Cor 1:23), which suggests that the prohibition of oaths is not absolute.
James 5:12
Patience in Suffering
11See how blessed we consider those who have persevered. You have heard of Job’s perseverance and have seen the outcome from the Lord. The Lord is full of compassion and mercy.12Above all, my brothers, do not swear, not by heaven or earth or by any other oath. Simply let your “Yes” be yes, and your “No,” no, so that you will not fall under judgment.
- Scripture
- Sermons
- Commentary
Freemasonary and the Masonic Lodge
By Ron Carlson2.4K1:18:44FreemasonaryMAT 5:34MAT 28:19JHN 8:32ROM 1:22JAS 5:12In this sermon, the preacher discusses the initiation ceremony of Freemasonry and compares it to the teachings of Jesus in the Bible. He highlights the differences between the Masonic initiation and the concept of truth in Christianity. The preacher questions the act of bowing before a man called the worshipful master and crying out that one is lost in darkness. He emphasizes the importance of contending for the faith, giving reasons for one's hope, and testing all things according to the Bible.
(Matthew) ch.5:21-48
By Zac Poonen1.6K55:17MAT 5:13MAT 5:21JAS 5:12In this sermon, the speaker emphasizes the importance of recognizing that everything we have belongs to the Lord. He explains that when someone asks for something, we should seek permission from the Lord before giving or lending it. The speaker warns against seeking the honor of men for our religious actions, highlighting the danger of pretending to give everything for show. The sermon also discusses the concept of our work being tested by fire, emphasizing that it is not the quantity but the quality and intention behind our actions that matter to God.
Preparing for Spiritual Awakening as Men
By Gordon Bailey1.4K47:12Spiritual AwakeningPRO 22:6MAT 6:33MAT 12:361CO 3:11EPH 6:41TI 6:11JAS 5:12In this sermon, the speaker expresses concern about the current state of Christianity and emphasizes the importance of personal growth and transformation. He shares a personal anecdote about his son exhibiting his own bad habits, which serves as a reminder of the influence we have on others. The speaker also discusses the need for Christians to support and restore one another, using the analogy of jumper cables to illustrate the importance of handling delicate situations with care. He concludes by addressing the issue of moral failures within the church, including television evangelism, and highlights the need for spiritual awakening and preparation in order to prevent further falls.
Listen, You Rich Man
By Alistair Begg1.2K39:07Rich ManJAS 2:1JAS 4:11JAS 5:1JAS 5:10JAS 5:12In this sermon, the preacher discusses the concept of contentment and the dangers of wealth and riches. He references a verse from the New Testament, James 5:1, which warns the rich about the consequences of their hoarded wealth. The preacher suggests that James is primarily addressing unbelievers in this passage. He also shares a personal anecdote about a teenage girl who selflessly gave away her expensive shoes to a Haitian girl in need, highlighting the contrast between the American culture of excess and the biblical concept of contentment. The sermon concludes by emphasizing that riches are not the only expression of God's kindness and that true contentment can be found in having food and clothing.
Telling the Truth
By Alistair Begg89541:12TruthMAT 5:33MAT 6:33JAS 1:2JAS 1:19JAS 4:7JAS 4:10JAS 5:12In this sermon, Alistair Begg addresses the issue of dishonesty and lying in our culture. He emphasizes that as Christians, we have a unique opportunity to stand out by being people of integrity and truth. Begg highlights the prevalence of lies in our society and the importance of facing the reality of God's law. He encourages listeners to come to Jesus, who is gentle and truthful, and to seek forgiveness and freedom from the need to lie. The sermon concludes with a reminder of the consequences of dishonesty and the call to say no to duplicity and yes to integrity.
(Sex, Love & Marriage) 8.
By Zac Poonen0Engagement GuidelinesPreparation for MarriageGEN 2:24EXO 14:14PSA 15:4PSA 45:10PRO 12:22ECC 3:5MAT 5:37ROM 1:251CO 10:13JAS 5:12Zac Poonen emphasizes the importance of preparation for marriage, likening it to the meticulous planning required for a space mission. He advocates for a period of engagement that allows couples to know each other better and to detach from parental attachments, while also warning against the dangers of physical intimacy before marriage. Poonen highlights that minor disagreements during engagement are normal and should not be seen as signs of incompatibility, but rather as opportunities for growth and humility. He stresses the need for couples to seek advice from experienced married believers and to plan a Christ-honoring wedding, free from non-Christian customs. Ultimately, he encourages couples to establish their own home after marriage to foster a healthy family unit.
Homily 8 on the Statues
By St. John Chrysostom0GEN 1:1GEN 3:8PRO 4:23PRO 28:1ISA 30:21MAT 5:341CO 10:13HEB 4:12JAS 5:121PE 3:10John Chrysostom delivers a sermon exhorting virtue, emphasizing the importance of abstaining from oaths. He reflects on the comforting aspects of Scripture, highlighting how God's creation and providence offer lessons for daily life. Chrysostom delves into the story of God walking in Paradise, explaining the deeper spiritual meaning behind Adam's perception. He contrasts the nature of sin, which breeds fear and suspicion, with the boldness and strength of the righteous, exemplified by figures like Elijah and Paul. The preacher urges the congregation to prioritize the health of their souls, emphasizing the ease of spiritual healing compared to physical ailments, and warns against the dangers of neglecting the soul's well-being.
Homily 11 on the Statues
By St. John Chrysostom0PSA 107:1PRO 12:221CO 6:19EPH 4:291TH 5:18JAS 5:12John Chrysostom preaches about giving thanks to God for deliverance from expected evils, reflecting on past trials and present blessings. He addresses criticisms of the human body's design, emphasizing God's wisdom in creating both beauty and frailty to lead us to admiration of Him and away from idolatry. Chrysostom also discusses the creation of man, highlighting God's purpose in making the body corruptible to humble humanity and prevent pride. He concludes by urging against the sin of making oaths, emphasizing the need to purify the tongue before partaking in sacred rituals.
Homily 19 on the Statues
By St. John Chrysostom0ECC 1:2EZK 17:2ZEC 5:1MAT 5:34JAS 5:12John Chrysostom preaches about the importance of avoiding oaths, drawing examples from the destruction of Jerusalem due to a broken oath by King Zedekiah. He emphasizes the severe consequences of oath-breaking, using vivid imagery of the city's ruin and the king's tragic fate. Chrysostom urges the congregation to reflect on the gravity of swearing, highlighting the simplicity of correcting this sinful habit through earnestness and vigilance. He calls for a collective effort to establish a culture where swearing is completely eradicated, envisioning Antioch as a city known for its commitment to truthfulness and integrity.
Homily 9 on the Acts of the Apostles
By St. John Chrysostom0EXO 20:7LEV 19:12PSA 15:4PRO 12:22ISA 48:1MAT 5:34EPH 4:29COL 3:8JAS 5:12John Chrysostom preaches about the importance of refraining from swearing oaths, highlighting the seriousness of invoking God as a witness in trivial matters and the need to show reverence for God's name. He emphasizes the detrimental effects of swearing on one's soul and the need to imitate Christ's forgiveness and mercy towards those who wrong us. Chrysostom urges the congregation to uphold a standard of integrity and honesty by avoiding oaths and trusting in God's providence for all things.
Epistle 380
By George Fox0PRO 23:23ZEC 8:16MAT 5:33LUK 16:10ROM 4:211CO 6:20EPH 4:15PHP 4:8HEB 12:22JAS 5:12George Fox emphasizes the importance of being truthful and faithful in all aspects of life, urging believers to let their 'yea be yea, and nay, nay' as taught by Christ and the apostles, avoiding rash promises and covenant breaking. He highlights the need for Christians to speak the truth in love, work righteousness, and walk uprightly, reflecting God's faithfulness and truthfulness. Fox stresses the significance of being faithful in both small and large matters, as it reflects one's faithfulness to God and opens the way for heavenly riches.
Genesis 14:1-24
By John Calvin0GEN 14:17GEN 14:22PSA 110:4HEB 7:1HEB 7:4JAS 5:12John Calvin expounds on the historical account of Abram's victory over the kings, emphasizing the divine intervention and protection granted to him as a chosen servant of God. The narrative showcases Abram's faith, courage, and integrity in refusing the spoils of war, attributing his success to God alone. Melchizedek's appearance as a priest and king foreshadows Christ's dual role as the eternal Priest and King, symbolizing the superiority of Christ's priesthood over the Levitical priesthood. Abram's oath to the king of Sodom reflects his commitment to honesty and righteousness, setting a standard of integrity for others to follow.
Matthew 5:33-37. Christ Forbids Irreverent Swearing.
By Favell Lee Mortimer0DEU 6:13ISA 65:16MAT 12:36HEB 6:17JAS 5:12Favell Lee Mortimer emphasizes the importance of being mindful of the words we speak, as the Lord Jesus observes and is displeased with every irreverent and profane expression. While ungodly people may habitually use disrespectful exclamations, those who revere God will speak with solemn awe and simplicity. Although there are occasions where solemn oaths are permissible, it is crucial to remember God's condescension in confirming His promises with an oath, providing strong consolation to those who seek Him.
The True Saint (Isaiah Xxxiii. 14-16)
By Seth Rees0JAS 5:12Seth Rees preaches about the characteristics of a saint as depicted in Isaiah 33:14-16, emphasizing the importance of walking righteously, speaking uprightly, avoiding evil influences, and rejecting bribes. He challenges listeners to live above reproach, to be people of integrity in all aspects of life. Rees highlights the significance of shutting out negativity, both in speech and sight, and standing firm against corruption and bribery, trusting in God's provision and protection. He paints a vivid picture of a sanctified life dwelling on high, secure in the munitions of rocks, with assured provision of bread and water, ultimately leading to seeing the King in His beauty.
Swearing Under the Gospel
By Isaac Penington0NUM 30:2DEU 10:20PRO 12:22ISA 45:23MAT 5:33JHN 8:32ROM 14:11EPH 4:25COL 3:9JAS 5:12Isaac Penington preaches about the controversy of whether it is lawful for Christians to swear under the gospel, examining the nature, purpose, and cases of oaths under the law. He emphasizes that the use of oaths was for fallen man erred from the truth and covenant of God, and that Christ, as the truth and substance, brings confession of truth instead of swearing. Penington urges Christians to hold fast to the principle of truth and simplicity of the gospel, avoiding the undervaluing of their faith by engaging in practices that are no longer necessary or lawful under the new covenant.
A Key
By William Penn0MAT 5:44JHN 1:9JHN 14:6ROM 13:11CO 1:18EPH 2:8JAS 5:121JN 1:5William Penn preaches about the true principles of the Quakers, emphasizing the importance of the Light within every individual as the guiding force towards salvation and holiness. He addresses misconceptions and perversions of their beliefs, clarifying their stance on various topics such as the Light within, Scriptures, the Trinity, and good works. Penn highlights the Quakers' deep faith in Christ as the Divine Word and the necessity of obedience to His teachings for true faith and salvation. He also explains their views on baptism, the Lord's Supper, the resurrection, eternal rewards, civil honor, respect, and government, refuting false accusations and presenting their commitment to peace, love, and spiritual warfare.
The Heinous Sin of Profane Cursing and Swearing. (Matt. 5:34)
By George Whitefield0PRO 4:24MAT 5:34MAT 12:36EPH 4:29EPH 5:4COL 4:6JAS 5:12George Whitefield preaches about the sin of profane swearing and cursing, highlighting the prevalence of this evil in society and the need for individuals, especially those in authority, to take a stand against it. He clarifies that while swearing before a magistrate on solemn occasions may be necessary, common swearing in everyday conversation is condemned by Jesus Christ. Whitefield emphasizes the seriousness of this sin, pointing out that it hardens infidels against the Christian faith, causes offense to sincere believers, and can only be matched in hell. He urges listeners to repent, guard their speech, and work towards suppressing this malignant crime for the honor of God and the well-being of society.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Above all things - swear not - What relation this exhortation can have to the subject in question, I confess I cannot see. It may not have been designed to stand in any connection, but to be a separate piece of advice, as in the several cases which immediately follow. That the Jews were notoriously guilty of common swearing is allowed on all hands; and that swearing by heaven, earth, Jerusalem, the temple, the altar, different parts of the body, was not considered by them as binding oaths, has been sufficiently proved. Rabbi Akiba taught that "a man might swear with his lips, and annul it in his heart; and then the oath was not binding." See the notes on Mat 5:33, etc., where the subject is considered in great detail. Let your yea be yea, etc. - Do not pretend to say yea with your lips, and annul it in your heart; let the yea or the nay which you express be bona fide such. Do not imagine that any mental reservation can cancel any such expressions of obligation in the sight of God. Lest ye fall into condemnation - Ἱνα μη ὑπο κρισιν πεσητε· Lest ye fall under judgment. Several MSS. join ὑπο and κρισιν together, ὑποκρισιν, and prefix εις, into, which makes a widely different reading: Lest ye fall into hypocrisy. Now, as it is a fact, that the Jews did teach that there might be mental reservation, that would annul the oath, how solemnly soever it was taken; the object of St. James, if the last reading be genuine, and it is supported by a great number of excellent MSS., some versions, and some of the most eminent of the fathers, was to guard against that hypocritical method of taking an oath, which is subversive of all moral feeling, and must make conscience itself callous.
Jamieson-Fausset-Brown Bible Commentary
But above all--as swearing is utterly alien to the Christian meek "endurance" just recommended. swear not--through impatience, to which trials may tempt you (Jam 5:10-11). In contrast to this stands the proper use of the tongue, Jam 5:13. James here refers to Mat 5:34, &c. let your yea be yea--Do not use oaths in your everyday conversation, but let a simple affirmative or denial be deemed enough to establish your word. condemnation--literally, "judgment," namely, of "the Judge" who "standeth before the doors" (Jam 5:9).
John Gill Bible Commentary
But above all things, my brethren, swear not,.... As impatience should not show itself in secret sighs, groans, murmurings, and repinings, so more especially it should not break forth in rash oaths, or in profane swearing; for of such sort of swearing, and of such oaths, is the apostle to be understood; otherwise an oath is very lawful, when taken in the fear and name of God, and made by the living God, and is used for the confirmation of anything of moment, and in order to put an end to strife; God himself, and the Lord Jesus Christ, and angels, and good men, are in Scripture sometimes represented as swearing: and that the apostle is so to be understood, appears from the form of swearing prohibited, neither by the heaven, neither by the earth, neither by any other oath; of the like kind; such as are forbidden, and cautioned, and reasoned against by our Lord, in Mat 5:34 to which the apostle manifestly refers; See Gill on Mat 5:34, Mat 5:35, Mat 5:36. But let your yea be yea, and your nay, nay; that is, whenever there is an occasion for affirming, or denying anything, let it be done nakedly, simply, and absolutely, without any form of oath annexed to it; for whatever addition of that kind is made comes from evil, and tends to it, and is evil: lest ye fall into condemnation; by the Lord; for either false, or rash, or profane swearing; for he will not suffer it to go unpunished; see Exo 20:7. Some copies read, "lest ye fall into hypocrisy"; or dissimulation, and get into a habit and custom of lying and deceiving, as common swearers do; and so reads the Arabic version.
Matthew Henry Bible Commentary
This epistle now drawing to a close, the penman goes off very quickly from one thing to another: hence it is that matters so very different are insisted on in these few verses. I. The sin of swearing is cautioned against: But above all things, my brethren, swear not, etc., Jam 5:12. Some understand this too restrictedly, as if the meaning were, "Swear not at your persecutors, at those that reproach you and say all manner of evil of you; be not put into a passion by the injuries they do you, so as in your passion to be provoked to swear." This swearing is no doubt forbidden here: and it will not excuse those that are guilty of this sin to say they sear only when they are provoked to it, and before they are aware. But the apostle's warning extends to other occasions of swearing as well as this. Some have translated the words, pro pantōn - before all things; and so have made sense of this place to be that they should not, in common conversation, before every thing they say, put an oath. All customary needless swearing is undoubtedly forbidden, and all along in scripture condemned, as a very grievous sin. Profane swearing was very customary among the Jews, and, since this epistle is directed in general to the twelve tribes scattered abroad (as before has been observed), we may conceive this exhortation sent to those who believed not. It is hard to suppose that swearing should be one of the spots of God's children, since Peter, when he was charged with being a disciple of Christ and would disprove the charge, cursed and swore, thereby thinking most effectually to convince them that he was no disciple of Jesus, it being well known of such that they durst not allow themselves in swearing; but possibly some of the looser sort of those who were called Christians might, among other sins here charged upon them, be guilty also of this. It is a sin that in later years has most scandalously prevailed, even among those who would be thought above all others entitled to the Christian name and privileges. It is very rare indeed to hear of a dissenter from the church of England who is guilty of swearing, but among those who glory in their being of the established church nothing is more common; and indeed the most execrable oaths and curses now daily wound the ears and hearts of all serious Christians. James here says, 1. Above all things, swear not; but how many are there who mind this the least of all things, and who make light of nothing so much as common profane swearing! But why above all things is swearing here forbidden? (1.) Because it strikes most directly at the honour of God and most expressly throws contempt upon his name and authority. (2.) Because this sin has, of all sins, the least temptation to it: it is not gain, nor pleasure, nor reputation, that can move men to it, but a wantonness in sinning, and a needless showing an enmity to God. Thy enemies take thy name in vain, Psa 139:20. This is a proof of men's being enemies to God, however they may pretend to call themselves by his name, or sometimes to compliment him in acts of worship. (3.) Because it is with most difficulty left off when once men are accustomed to it, therefore it should above all things be watched against. And, (4.) "Above all things swear not, for how can you expect the name of God should be a strong tower to you in your distress if you profane it and play with it at other times?" But (as Mr. Baxter observes) "all this is so far from forbidding necessary oaths that it is but to confirm them, by preserving the due reverence of them." And then he further notes that "The true nature of an oath is, by our speech, to pawn the reputation of some certain or great thing, for the averring of a doubted less thing; and not (as is commonly held) an appeal to God or other judge." Hence it was that swearing by the heavens, and by the earth, and by the other oaths the apostle refers to, came to be in use. The Jews thought if they did but omit the great oath of Chi-Eloah, they were safe. But they grew so profane as to swear by the creature, as if it were God; and so advanced it into the place of God; while, on the other hand, those who swear commonly and profanely by the name of God do hereby put him upon the level with every common thing. 2. But let your yea be yea, and your nay nay; lest you fall into condemnation; that is, "let it suffice you to affirm or deny a thing as there is occasion, and be sure to stand to your word, an be true to it, so as to give no occasion for your being suspected of falsehood; and then you will be kept from the condemnation of backing what you say or promise by rash oaths, and from profaning the name of God to justify yourselves. It is being suspected of falsehood that leads men to swearing. Let it be known that your keep to truth, and are firm to your word, and by this means you will find there is no need to swear to what you say. Thus shall you escape the condemnation which is expressly annexed to the third commandment: The Lord will not hold him guiltless that taketh his name in vain." II. As Christians we are taught to suit ourselves to the dispensations of Providence (Jam 5:13): Is any among you afflicted? Let him pray. Is any merry? Let him sing psalms. Our condition in this world is various; and our wisdom is to submit to its being so, and to behave as becomes us both in prosperity and under affliction. Sometimes we are in sadness, sometimes in mirth; God has set these one over against the other that we may the better observe the several duties he enjoins, and that the impressions made on our passions and affections may be rendered serviceable to our devotions. Afflictions should put us upon prayer, and prosperity should make us abound in praise. Not that prayer is to be confined to a time of trouble, nor singing to a time of mirth; but these several duties may be performed with special advantage, and to the happiest purposes, at such seasons. 1. In a day of affliction nothing is more seasonable than prayer. The person afflicted must pray himself, as well as engage the prayers of others for him. Times of affliction should be praying times. To this end God sends afflictions, that we may be engaged to seek him early; and that those who at other times have neglected him may be brought to enquire after him. The spirit is then most humble, the heart is broken and tender; and prayer is most acceptable to God when it comes from a contrite humble spirit. Afflictions naturally draw out complaints; and to whom should we complain but to God in prayer? It is necessary to exercise faith and hope under afflictions; and prayer is the appointed means both for obtaining and increasing these graces in us. Is any afflicted? Let him pray. 2. In a day of mirth and prosperity singing psalms is very proper and seasonable. In the original it is only said sing, psalletō, without the addition of psalms or any other word: and we learn from the writings of several in the first ages of Christianity (particularly from a letter of Pliny's, and from some passages in Justin Martyr and Tertullian) that the Christians were accustomed to sing hymns, either taken out of scripture, or of more private composure, in their worship of God. Though some have thought that Paul's advising both the Colossians and Ephesians to speak to one another psalmois kai humnois kai ōdais pneumatikais - in psalms, and hymns, and spiritual songs, refers only to the compositions of scripture, the psalms of David being distinguished in Hebrew by Shurim, Tehillim, and Mizmorim, words that exactly answer these of the apostle. Let that be as it will, this however we are sure of, that the singing of psalms is a gospel ordinance, and that our joy should be holy joy, consecrated to God. Singing is so directed to here as to show that, if any be in circumstances of mirth and prosperity, he should turn his mirth, though alone, and by himself, in this channel. Holy mirth becomes families and retirements, as well as public assemblies. Let our singing be such as to make melody with our hearts unto the Lord, and God will assuredly be well pleased with this kind of devotion. III. We have particular directions given as to sick persons, and healing pardoning mercy promised upon the observance of those directions. If any be sick, they are required, 1. To send for the elders, presbuterous tēs ekkēsias - the presbyters, pastors or ministers of the church, Jam 5:14, Jam 5:15. It lies upon sick people as a duty to send for ministers, and to desire their assistance and their prayers. 2. It is the duty of ministers to pray over the sick, when thus desired and called for. Let them pray over him; let their prayers be suited to his case, and their intercessions be as becomes those who are affected wit his calamities. 3. In the times of miraculous healing, the sick were to be anointed with oil in the name of the Lord. Expositors generally confine this anointing with oil to such as had the power of working miracles; and, when miracles ceased, this institution ceased also. In Mark's gospel we read of the apostle's anointing with oil many that were sick, and healing them, Mar 6:13. And we have accounts of this being practiced in the church two hundred years after Christ; but then the gift of healing also accompanied it, and, when the miraculous gift ceased, this rite was laid aside. The papists indeed have made a sacrament of this, which they call the extreme unction. They use it, not to heal the sick, as it was used by the apostles; but as they generally run counter to scripture, in the appointments of their church, so here they ordain that this should be administered only to such as are at the very point of death. The apostle's anointing was in order to heal the disease; the popish anointing is for the expulsion of the relics of sin, and to enable the soul (as they pretend) the better to combat with the powers of the air. When they cannot prove, by any visible effects, that Christ owns them in the continuance of this rite, they would however have people to believe that the invisible effects are very wonderful. But it is surely much better to omit this anointing with oil than to turn it quite contrary to the purposes spoken of in scripture. Some protestants have thought that this anointing was only permitted or approved by Christ, not instituted. But it should seem, by the words of James here, that it was a thing enjoined in cases where there was faith for healing. And some protestants have argued for it with this view. It was not to be commonly used, not even in the apostolical age; and some have thought that it should not be wholly laid aside in any age, but that where there are extraordinary measures of faith in the person anointing, and in those who are anointed, an extraordinary blessing may attend the observance of this direction for the sick. However that be, there is one thing carefully to be observed here, that the saving of the sick is not ascribed to the anointing with oil, but to prayer: The prayer of faith shall save the sick, etc., Jam 5:15. So that, 4. Prayer over the sick must proceed fRom. and be accompanied with, a lively faith. There must be faith both in the person praying and in the person prayed for. In a time of sickness, it is not the cold and formal prayer that is effectual, but the prayer of faith. 5. We should observe the success of prayer. The Lord shall raise up; that is, if he be a person capable and fit for deliverance, and if God have any thing further for such a person to do in the world. And, if he have committed sins, they shall be forgiven him; that is, where sickness is sent as a punishment for some particular sin, that sin shall be pardoned, and in token thereof the sickness shall be removed. As when Christ said to the impotent man, Go and sin no more, lest a worse thing come unto thee, it is intimated that some particular sin was the cause of his sickness. The great thing therefore we should beg of God for ourselves and others in the time of sickness is the pardon of sin. Sin is both the root of sickness and the sting of it. If sin be pardoned, either affliction shall be removed in mercy or we shall see there is mercy in the continuance of it. When healing is founded upon pardon, we may say as Hezekiah did: Thou hast, in love to my soul, delivered it from the pit of corruption, Isa 38:17. When you are sick and in pain, it is most common to pray and cry, O give me ease! O restore me to health! But your prayer should rather and chiefly be, O that God would pardon my sins! IV. Christians are directed to confess their faults one to another, and so to join in their prayers with an for one another, Jam 5:16. Some expositors connect this with Jam 5:14. As if when sick people send for ministers to pray over them they should then confess their faults to them. Indeed, where any are conscious that their sickness is a vindictive punishment of some particular sin, and they cannot look for the removal of their sickness without particular applications to God for the pardon of such a sin, there it may be proper to acknowledge and tell his case, that those who pray over him may know how to plead rightly for him. But the confession here required is that of Christians to one another, and not, as the papists would have it, to a priest. Where persons have injured one another, acts of injustice must be confessed to those against whom they have been committed. Where persons have tempted one another to sin or have consented in the same evil actions, there they ought mutually to blame themselves and excite each other to repentance. Where crimes are of a public nature, and have done any public mischief, there they ought to be more publicly confessed, so as may best reach to all who are concerned. And sometimes it may be well to confess our faults to some prudent minister or praying friend, that he may help us to plead with God for mercy and pardon. But then we are not to think that James puts us upon telling every thing that we are conscious is amiss in ourselves or in one another; but so far as confession is necessary to our reconciliation with such as are at variance with us, or for gaining information in any point of conscience and making our own spirits quiet and easy, so far we should be ready to confess our faults. And sometimes also it may be of good use to Christians to disclose their peculiar weaknesses and infirmities to one another, where there are great intimacies and friendships, and where they may help each other by their prayers to obtain pardon of their sins and power against them. Those who make confession of their faults one to another should thereupon pray with and for one another. The Jam 5:13 directs persons to pray for themselves: Is any afflicted let him pray; the Jam 5:14 directs to seek for the prayers of ministers; and the Jam 5:16 directs private Christians to pray one for another; so that here we have all sorts of prayer (ministerial, social, and secret) recommended. V. The great advantage and efficacy of prayer are declared and proved: The effectual fervent prayer of a righteous man availeth much, whether he pray for himself or for others: witness the example of Elias, Jam 5:17, Jam 5:18. He who prays must be a righteous man; not righteous in an absolute sense (for this Elias was not, who is here made a pattern to us), but righteous in a gospel sense; not loving nor approving of any iniquity. If I regard iniquity in my heart, the Lord will not hear my prayer, Psa 66:18. Further, the prayer itself must be a fervent, in-wrought, well-wrought prayer. It must be a pouring out of the heart to God; and it must proceed from a faith unfeigned. Such prayer avails much. It is of great advantage to ourselves, it may be very beneficial to our friends, and we are assured of its being acceptable to God. It is good having those for friends whose prayers are available in the sight of God. The power of prayer is here proved from the success of Elijah. This may be encouraging to us even in common cases, if we consider that Elijah was a man of like passions with us. He was a zealous good man and a very great man, but he had his infirmities, and was subject to disorder in his passions as well as others. In prayer we must not look to the merit of man, but to the grace of God. Only in this we should copy after Elijah, that he prayed earnestly, or, as it is in the original, in prayer he prayed. It is not enough to say a prayer, but we must pray in prayer. Our thoughts must be fixed, our desires firm and ardent, and our graces in exercise; and, when we thus pray in prayer, we shall speed in prayer. Elijah prayed that it might not rain; and God heard him in his pleading against an idolatrous persecuting country, so that it rained not on the earth for the space of three years and six months. Again he prayed, and the heaven gave rain, etc. Thus you see prayer is the key which opens and shuts heaven. To this there is an allusion, Rev 11:6, where the two witnesses are said to have power to shut heaven, that it rain not. This instance of the extraordinary efficacy of prayer is recorded for encouragement even to ordinary Christians to be instant and earnest in prayer. God never says to any of the seed of Jacob, Seek my face in vain. If Elijah by prayer could do such great and wonderful things, surely the prayers of no righteous man shall return void. Where there may not be so much of a miracle in God's answering our prayers, yet there may be as much of grace. VI. This epistle concludes with an exhortation to do all we can in our places to promote the conversion and salvation of others, Jam 5:19, Jam 5:20. Some interpret these verses as an apology which the apostle is making for himself that he should so plainly and sharply reprove the Jewish Christians for their many faults and errors. And certainly James gives a very good reason why he was so much concerned to reclaim them from their errors, because in thus doing he should save souls, and hide a multitude of sins. But we are not to restrain this place to the apostle's converting such as erred from the truth; no, nor to other ministerial endeavours of the like nature, since it is said, "If any err, and one convert him, let him be who he will that does so good an office for another, he is therein an instrument of saving a soul from death." Those whom the apostle here calls brethren, he yet supposes liable to err. It is no mark of a wise or a holy man to boast of his being free from error, or to refuse to acknowledge when he is in an error. But if any do err, be they ever so great, you must not be afraid to show them their error; and, be they ever so weak and little, you must not disdain to make them wiser and better. If they err from the truth, that is, from the gospel (the great rule and standard of truth), whether it be in opinion or practice, you must endeavour to bring them again to the rule. Errors in judgment and in life generally go together. There is some doctrinal mistake at the bottom of every practical miscarriage. There is no one habitually bad, but upon some bad principle. Now to convert such is to reduce them from their error, and to reclaim them from the evils they have been led into. We are not presently to accuse and exclaim against an erring brother, and seek to bring reproaches and calamities upon him, but to convert him: and, if by all our endeavours we cannot do this, yet we are nowhere empowered to persecute and destroy him. If we are instrumental in the conversion of any, we are said to convert them, though this be principally and efficiently the work of God. And, if we can do no more towards the conversion of sinners, yet we may do this - pray for the grace and Spirit of God to convert and change them. And let those that are in any way serviceable to convert others know what will be the happy consequence of their doing this: they may take great comfort in it at present, and they will meet with a crown at last. He that is said to err from the truth in Jam 5:19 is described as erring in his way in Jam 5:20, and we cannot be said to convert any merely by altering their opinions, unless we can bring them to correct and amend their ways. This is conversion - to turn a sinner from the error of his ways, and not to turn him from one party to another, or merely from one notion and way of thinking to another. He who thus converteth a sinner from the error of his ways shall save a soul from death. There is a soul in the case; and what is done towards the salvation of the soul shall certainly turn to good account. The soul being the principal part of the man, the saving of that only is mentioned, but it includes the salvation of the whole man: the spirit shall be saved from hell, the body raised from the grave, and both saved from eternal death. And then, by such conversion of heart and life, a multitude of sins shall be hid. A most comfortable passage of scripture is this. We learn hence that though our sins are many, even a multitude, yet they may be hid or pardoned; and that when sin is turned from or forsaken it shall be hid, never to appear in judgment against us. Let people contrive to cover or excuse their sin as they will, there is no way effectually and finally to hide it but by forsaking it. Some make the sense of this text to be, that conversion shall prevent a multitude of sins; and it is a truth beyond dispute that many sins are prevented in the party converted, many also may be prevented in others that he may have an influence upon, or may converse with. Upon the whole, how should we lay out ourselves with all possible concern for the conversion of sinners! It will be for the happiness and salvation of the converted; it will prevent much mischief, and the spreading and multiplying of sin in the world; it will be for the glory and honour of God; and it will mightily redound to our comfort and renown in the great day. Those that turn many to righteousness, and those who help to do so, shall shine as the stars for ever and ever.
Tyndale Open Study Notes
5:12 never take an oath: Because the churches were having such severe verbal conflicts (4:1-3, 11-12), James calls upon them to avoid the pitfalls of deceitful oaths by not using any oaths at all (Matt 5:33-37). To swear an oath in the name of the Lord was to call upon him to enforce the oath (Gen 31:53; 1 Kgs 8:31-32). When people swore by heaven or earth they were either feigning reverence while avoiding the use of the divine name, or they were being deceitful with clever verbiage (see Matt 23:16-22). Peter used an oath deceitfully (Matt 26:71-73), but Paul used an oath to confirm his assertions (Rom 1:9; 2 Cor 1:23), which suggests that the prohibition of oaths is not absolute.