This little paragraph seems to come in rather abruptly, with no
connection with what precedes. As a result, Oesterley regards it as “a
fragment of a larger piece” which James here tears from its context,
perhaps a saying from Jesus. But Plummer is more likely correct in
thinking of it as an appendix after rounding out the epistle, coming
back to the blessedness of trial, with which topic the epistle opens.
The exhortations need not have a close connection with each other. As a
matter of fact, James has spoken more against the sins of speech than
any other single sin. Plummer well says, “He has spoken against
talkativeness, unrestrained speaking, love of correcting others,
railing, cursing, boasting, murmuring” (see 1:19, 26; 3:1-12; 4:11, 13;
5:9). He now recurs to the sins of speech to say a few words against one
of the commonest evils of which he has not spoken specifically. He
evidently is thinking of the words of Jesus as we have them in Matthew
5:34-37, though it is not an exact quotation.[94] He may, indeed, as
Resch holds, give another version of the same logion (cf. 2 Cor. 1:17).
But there was ample ground for this prohibition, as the Jews had learned
how to split hairs on the subject of profanity.
The Third Commandment was plain enough on the subject, and it was
supported by the Pharisees and the Essenes. The Essenes, indeed, opposed
all oaths, even before courts, and were said to have been excused by
Herod from taking the oath of allegiance (Jos., _Ant._ xv. 10.4). And
yet, as Mayor notes, this is not consistent with the oath of initiation
which the Essenes took (Jos., _War_ ii. 8.7). The Jewish view is well
represented by Sirach 23:7-11 and by Philo (M. 2, p. 184).
The early Christians found trouble with this verse of James, as with the
words of Jesus on the same point. See the list of quotations from the
early writers in Mayor. Augustine sees no harm in oaths before courts if
it were not for the danger of committing perjury. And yet it may be
seriously questioned if Jesus or James is thinking of oaths in courts of
justice, since Jesus himself did not refuse to answer when put on oath
by the high priest before the Sanhedrin (Matt. 26: 63 f.). Besides,
solemn asseveration is allowed in the Old Testament (Deut. 6:13; 10:20;
Isa. 65:16). It is far more likely the flippant use of oaths (profanity)
that is here condemned. There were, and are still, all sorts of devices
by which more or less pious people feel justified in calling on the name
of the Lord in ordinary speech. It is today one of the saddest things in
life to note how common profanity is in the ordinary speech of men and
of boys, mannish boys who imitate the men about them. It is positively
disheartening to hear it on the streets, in the streetcars, in the
trains.
If one is puzzled, as was Augustine, over the words “above all things,”
on the ground that profanity is not worse than adultery and murder, we
may take it either as a kind of hyperbole (as did Augustine) or as a
sort of elative superlative (not literally _before_ all but only very
important), as limited to the forms of impatience in the preceding
context, like 1 Peter 4:8, where the same idiom occurs (Mayor). But if
the strict interpretation be insisted on, one has only to consider what
the sin of profanity really is. It is a blasphemous use of the name of
the Most High God. The fact that it is usually done without thinking
mitigates the offense, but sometimes the full bitterness of profanity is
meant. Few things are worse than sulfurous speech like the very fumes of
hell. For my part, I should not press the words “above all things” too
far in this context.
“Swear not, neither by the heaven, nor by the earth, nor by any other
oath.”[95] Certainly this is plain enough to be understood. It is
conclusive and inclusive and leaves no room for the milder forms of
profanity for which Christians sometimes excuse themselves. “But let
your yea be yea; and your nay, nay;” “let your ‘yes’ be a plain ‘yes,’
your ‘no’ a plain ‘no’” (Moffatt)—this, and nothing more. But there is
the trouble. The need for emphasis and the love of strong assertion lead
a person so easily to go beyond the bounds of good taste and decency.
Edersheim (i. p. 583) has a Midrash quotation: “The good man’s yea is
yea, and his nay nay.”
In calmer moments one knows that the value of his statement rests
essentially on his own character for veracity. His mere word is enough
and, in truth, all that one can offer. Violent expletives throw
discredit on a person’s ordinary statements and suspicion on the one
that he seeks to bolster up with artificial means. Profanity is one of
the worst and most useless of sins. It brings good to none and harm to
all, in particular to the one who uses it. “That ye fall not under
judgment.” The Judge is at the door (James 5:9), and there is no escape.