Enter subtitle here
12 But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation.
IS THE TAKING OF AN OATH LAWFUL?
Christ distinctly prohibits swearing, (Matt. v, 34-37), and James repeats the injunction in an emphatic form.-(Jas. 5, 12.)
In both cases there is a reason given. Christ says "For whatsoever is more than these (yea and nay) cometh of evil;" James, "Lest ye fall into condemnation." From this, it is obvious that our duty in the matter has a deeper origin than the command.
Christ's words appeal to fact; a man who is prone to adjurations and imprecations is almost to a certainty a liar. Truth comes out in plain words. A man may speak the truth the other way, but he is liable to be beguiled into falsehood. The mere indulgence in a wrong form of speech, borrowed from an evil origin, has a tendency to breed the evil to which it owes its birth For this reason, Christ commands abstention from them.
Simplicity in speech will help the growth of candour. Nothing is more wholesome or dignified than the open "yes" or "no" of truth-speaking; the very practice will bring straightforwardness.
Oaths or diplomatic polish are equally fatal to honesty. Truth walks best on her own legs. But how about law courts? Here the case stands very differently The law, which takes nothing on credit, adjures the witness to speak the truth; the witness is passive and merely responds to the adjuration by token. Here it is not a question of individual practice, but of submission to the judicial ordinances of man. This we are commanded to yield.-(1 Pet. ii, 13.) Of course, it is possible human law may sometimes ask us to do what the divine law prohibits. In that case, there is but one alternative, viz., the one followed by Peter and the rest of the Apostles. (Acts iv, 19.); but in the matter in question, there is no conflict, as the witness does not swear, but merely submits to an adjuration.
The Scotch form of oath is more open to objection. In this, the witness raises his right hand and repeats a form of words, beginning "I swear by Almighty God." This is so expressly against Christ's commandment that one doubts if any legal obligation can justify it. Doubtless it is a legal form: but one trembles under any circumstances to do so, exactly what Christ commanded not to be done. It is better to be on the safe side
The Ambassador May 1866. p127
15 And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him.
Among the works of sin, are the numerous diseases which transgression has brought upon the world. The Hebrews, the idiom of whose language is derived from the Mosaic narrative of the origin of things, referred disease to sin under the names of the devil and Satan. Hence, they inquired, "who sinned, this man or his parents, that he was born blind? "A woman" bowed together with a spirit of infirmity for eighteen years," is said to have been "bound of Satan" or the adversary, for that time; and her restoration to health is termed "loosing her from the bond" (Luke 13:10-17).
Paul also writes in the same idiom to the disciples at Corinth, commanding them to deliver the incestuous brother "unto Satan for the destruction of the flesh;" that is, inflict disease upon him, that he may be brought to repentance, "that the spirit may be saved in the day of the Lord Jesus" (1 Cor. 5:5).
Thus he was "judged and chastened of the Lord, that he might not be condemned with the world" (1 Cor. 11:32). This had the desired effect; for he was overwhelmed with sorrow.
Wherefore, He exhorts the spiritually gifted men of the body (James 5:14), to forgive and comfort, or restore him to health, "lest Satan should get an advantage over them" by the offender being reduced to despair: "for", says the apostle, "we are not ignorant of his devices," or those of sin in the flesh (2 Cor. 2:6-11), which is very deceitful.
Others of the Corinthians were offenders in another way. They were very disorderly in the celebration of the Lord's Supper, eating and drinking condemnation to themselves. "For this cause," says he; that is, because they sinned thus, "many are weak and sickly among you, and many sleep," or are dead.
Many other cases might be adduced from Scripture to show the connexion between sin and disease; but these are sufficient. If there were no moral evil in the world, there would be no physical evils. Sin and punishment are as cause and effect in the divine economy.
God does not willingly afflict, but is long suffering and kind. If men, however, will work sin, they must lay their account with "the wages of sin;" which is disease, famine, pestilence, the sword, misery and death. But, let the righteous rejoice, that the enemy will not always triumph in the earth. The Son of God was manifested to destroy him, and all his works; which, by the power and blessing of the Father, He will assuredly do.
Elpis Israel 1.3.
16 Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.
Prayer has two main purposes: all else is secondary.
(1) Thanksgiving -- perpetual moment-to-moment thankfulness for everything: for to the eye of faith and love all is glorious, all is joyful.
(2) Seeking help to know right and think right and do right -- in every circumstance, every condition. Get these on track as a fixed way of life, and all else will flow in a mighty, irresistible stream of goodness.