A Living Faith Evidenced in Honesty – James 5:12
James 5:12 seems to be the last example of worldliness—living without reference to God. This fits into James’ application to be a doer of the Word (James 1:22) by keeping oneself unspotted from the world (James 1:27). James has been addressing different examples of worldliness since the beginning of chapter 4.
Now he comes to his final example in James 5:12: arrogantly living without reference to God leads to hypocritical dishonesty—as if God won’t call you to account.
Although commentators differ on the relationship of James 5:12 in the outline of the book (many make it the introduction to the conclusion of the letter), I found Hiebert’s placement of the verse in the context most persuasive:
“It seems that the strong opening expression of this verse, “But above all” (ASV), is best understood as marking the conclusion of a line of thought that James has been pursuing and calls attention to this important concluding matter. Having censured three different manifestations of the spirit of worldliness (4:1-5:11), this verse concludes that discussion.This evil of swearing reflects the spirit of worldliness in one of its most reprehensible forms.”1
Once again, James introduces a new subtopic by his repeated pastoral address to “my brothers.” Of all his examples of worldliness, this one is especially highlighted—“above all.”
Why would this one be highlighted like that? It doesn’t seem as significant as some of the others both in length of treatment and seemingly the severity of the problem. Perhaps. Perhaps not.
When children do something extremely egregious because it is such a straightforward violation, you don’t have to give a long, complex explanation. But if it strikes at the heart of disrespect or disorderliness, then it ranks above all as something needing to be addressed as a top priority or final, ultimate admonishment. Even in the simple thoughtless actions of a child that seem run-of-the-mill, those actions can manifest something with great underlying significance. I think that you can locate something similar here in this verse.
This worldly manifestation is especially problematic and inexcusable: taking God’s name in vain is a violation of the Third Commandment (Exod 20:7 cf. Lev 19:12; 27:1ff.). It strikes at the heart of respect for God and living in reference to the reality of His greatness. It reveals a lot if you don’t think He will call you to account for such carelessness toward Him.
I do not believe that James is addressing indecisiveness. I also don’t believe James is forbidding all promises, pledges, or oaths confirming your commitment to tell the truth as witnessed by others that you have made such a claim.2 James is addressing hypocritical dishonesty—done in the name of the Lord in order to deceive others. “Let your yes be yes and your no be no” is a call to honesty, a call to truthfulness.
It had been a common practice in Judaism to hedge on oaths. Jesus addressed this in Matthew 5:34–37 and 23:16–22. Perhaps some were swearing/making a vow or oath to God and directly lying to Him. But more likely they were making vows to one another with subtle distinctions between a name or honor of something associated with God—and then finding a way out of keeping their word. Such deception, such breaking of promises, is worldly. And it’s an affront to the significance of who God is and what He expects. It strikes against the very person and character of God for His followers to belittle His name and be such a poor testimony of Him. Such practice is to put your worldly pursuits and gains as more important than how you treat God and others—violating the two Great Commandments. This is indeed a significant sin above all (see Lev 19:12).
In fact, such a sin is so revealing of one’s true commitments that James warns his brothers—if they keep this up, they are in danger of condemnation.
How can we harmonize a warning like this addressed to brethren with Romans 8:1? (This verses states, “There is therefore now no condemnation to them which are in Christ Jesus.”)
If this is a test of a genuine faith, then a pattern of worldliness that violates this may indicate a lack of genuine regeneration and thus the danger of condemnation (James 1:22; Matt 7:21–24; 25:31–46). We are saved by faith but judged by works—either the work of Christ and His imputed righteousness on our account or our own works that fall short and condemn us. (Also, the sheep and the goats are separated out by an evaluation of their works—evidencing genuine salvation or not.)
If this judgment is a kind of judgment for believers (but not ultimate condemnation), then the connotation of the word and its context would be different from Romans 8:1 (cf. Rom 14:12; 2 Cor 5:10; Heb 12:6).
However you interpret Scripture and harmonize it with your theology of justification/no condemnation/security in Christ, you will have to harmonize that with warnings about judgment and condemnation that certainly apply to professing believers. This requires harmonizing truths about justification (relationship with God) with truths about sanctification (fellowship with God). In an unconditional covenant, a person still has responsibilities even if those obligations are not the basis for fulfilling the covenant.
Kevin Collins has served as a junior high youth leader in Michigan, a missionary in Singapore, a Christian School teacher in Utah, and a Bible writer for the BJU Press. He currently works for American Church Group of South Carolina. He also blogs at his other two sites, Gospel in the Marketplace and The Fire and Hammer.
Photo by Avery Evans on Unsplash