In speaking of Christian life, James connects it with the day of the Messiah's return and the triumph of the Kingdom. This is understandable: Christianity has meaning only in this context, sometimes called eschatological...
In speaking of Christian life, James connects it with the day of the Messiah's return and the triumph of the Kingdom. This is understandable: Christianity has meaning only in this context, sometimes called eschatological. As another apostle, Paul, says to Christians: if it is only in this life that you hope in Christ, you are the most miserable of all people. James understands this perfectly well too. He knows that some problems are, in principle, insoluble within the present order of things.
The world lies in evil, and it can change only by becoming part of the Kingdom the Savior has brought into the world. Yet the only thing that distinguishes Christians from other people is that they already live the life of this Kingdom. This is not an attempt to escape the world and life, nor a desire to gloss over their very real problems, but a process of putting down roots in the new life brought by Christ.
Christians are not people who flee from life and its problems, but people who have made it their main task to learn to live the life of the Kingdom here and now. The apostle urges the readers of his epistle not to forget this central task. Everything else is merely a means. People sometimes ask: does prayer with the laying on of hands and anointing with oil replace ordinary medical care? There is no unequivocal answer to the question. It may replace it, or it may complement it. But the point is not whether one can replace the other, nor even precisely how one complements the other.
The point is that even a human condition as obviously incompatible with the life of the Kingdom as illness can be brought into the context of that life. And not only can it be, it must be. The particular form is only that—a particular form, nothing more. The question is whether we believe that the evil of this world must be overcome solely by this world's methods, or whether it must also be acted upon by the power of the Kingdom whose inhabitants we are as Christians.
This is the same question of wholeness of life: do we remain inhabitants of the Kingdom when we suffer, for example during illness, or do suffering and illness take such a hold on us that we forget the new life opened to us and become caught in a cycle of endless confrontation with the evil environment in which the fallen world exists? Here, when speaking of illness, it is not so important whether prayer with the laying on of hands will help bring healing. The question is whether illness will become the center of our life or remain on its periphery. The same applies to physical death, which is inevitable in any case. And there is also the question of whether we will die with our death, or continue living the life of the Kingdom, where death has no place.
5
5:12 Swear not - However provoked. The Jews were notoriously guilty of common swearing, though not so much by God himself as by some of his creatures. The apostle here particularly forbids these oaths, as well as all swearing in common conversation.It is very observable, how solemnly the apostle introduces this command: above all things, swear not - As if he had said, Whatever you forget, do not forget this. This abundantly demonstrates the horrible iniquity of the crime. But he does not forbid the taking a solemn oath before a magistrate. Let your yea be yea; and your nay, nay - Use no higher asseverations in common discourse; and let your word stand firm. Whatever ye say, take care to make it good.