James 5:9
Do not complain about one another, brothers, so that you will not be judged. Look, the Judge is standing at the door!
Sermons
Discontent and EnvyB. Beddome, M. A.James 5:9
Grudge NotA. Plummer, D. D.James 5:9
GrudgingR. Turnbull.James 5:9
The Carping SpiritJames 5:9
The Judge Before the DoorJ. M. Ludlow, D. D.James 5:9
The Magistrate PresentJ. Trapp.James 5:9
The Sin of GrumblingC. F. Deems, D. D.James 5:9
The Coming of the LordT.F. Lockyear James 5:7-11
Bear and ForbearC. Jerdan James 5:9-11














Here we have another exhortation to patience, with other examples of its exercise. In vers. 7, 8, however, the apostle has had in view the persecutions which believers suffer at the hands of the ungodly; while he now refers to the trial of patience which arises from collision of feeling among Christian brethren themselves.

I. A WARNING AGAINST IMPATIENCE WITH ONE ANOTHER. (Ver. 9.) "Murmur not, brethren," implies that believers are apt within their hearts, if not also openly, to complain of each other. Indeed, it sometimes requires greater patience to bear with composure the little frictions of feeling to which close contact with Christian brethren exposes, than to endure open and overt wrongs at the hands of persons who are not such. The warning has a lesson:

1. For the family circle. What a happy society is that of a well-ordered family, where love reigns between husband and wife, and where the parents enjoy the confidence and obedience of wisely trained children! But this fireside happiness can be enjoyed only in connection with constant mutual forbearance. How prone, sometimes, are even husband and wife to misunderstand each other! And how often are households made unhappy by envying and quarrelling among the children! Let us remember that the persons who live in the same house with us are in the very best position for appraising the value of our Christian profession. They know at least whether we are learning to bear kindly with the infirmities of our own relations, and to endure with patience petty discomforts in domestic life. The grace of God within the soul will enable us to "walk within our house with a perfect heart" (Psalm 101:2).

2. For the business circle. How many offences arise among Christian men when engaged in the toil and strain of commercial competition! One brother grudges the worldly successes of his neighbor; and perhaps his heart harbors against him uncharitable accusations of dishonest dealing. But, as Abraham long ago was content that Lot should appropriate to himself the best of the land rather than that their herdmen should quarrel, so still it will do a Christian man less harm to make sometimes what is financially a bad bargain, than to soil his soul by cherishing evil thoughts regarding any brother believer.

3. For the Church circle. There is apt to be murmuring and grumbling in ecclesiastical life. Sometimes the spiritual office-bearers of a congregation get but little thanks for the work which they do. Sometimes, also, the people forget that they ought to have large mutual patience with one another. The liberal progress-loving member is apt to groan over the attitude of his conservative let-things-alone brother; and the educated and cultured Christian may fail at times to forbear with the man of narrow and exclusive views. The exemplary Church member, while ready at all times to maintain and defend his own opinions, is yet willing gracefully to yield (wherever conscience does not forbid) to what the majority decide upon, that thereby he may promote the general peace and edification.

II. THE SANCTION BY WHICH THIS WARNING IS ENFORCED. (Ver. 9.) James employs a sweetly persuasive motive in the word "brethren." To complain of each other is to sin against the highest and most sacred brotherhood. This motive, however, is only lightly touched, in passing. The apostle backs up his warning with a solemn sanction. Echoing, as he does so often, his Master's words in the Sermon on the Mount (Matthew 7:1), he speaks of the bar of God, and of the Lord Christ the Judge. To refuse to forbear with brethren, he says, amounts virtually to an assumption of the judicial office, and will expose one's self to be "judged." For what right have we to judge our brethren? We lack the necessary discrimination; our own hearts are impure; and we shall very soon have ourselves to appear before the judgment-bar. Already, indeed, "the Judge standeth before the doors." He is near at hand, to discharge perfectly those functions which we are so prone to usurp; and, in doing so, to condemn all who may have been guilty of such usurpation.

III. THE ENCOURAGEMENT AFFORDED BY CERTAIN OLD TESTAMENT EXAMPLES. (Vers. 10, 11.) It should cheer us, under this and every other form of trial, to remember how the great seers and saints of old endured their afflictions.

1. The example of the prophets. (Ver. 10.) The Jewish Christians had a deep reverence for the memory of these noble men. The prophets had been the religious teachers of ancient Israel; through them the Divine Spirit himself had spoken. The influence which they exercised while they lived had sometimes been prodigious; indeed, their power was often greater than the power of the sovereign. Yet the lot of the prophets had been one of sore affliction. They were an example to the New Testament Church:

(1) Of suffering. Their trials came upon them as the result of the fidelity with which they "spake in the name of the Lord." It was so with Moses, Elijah, Micaiah, Isaiah, Jeremiah, Daniel. The Jews indeed were accustomed to confess that the prophets generally had been persecuted (Matthew 23:30, 37; Acts 7:52; Hebrews 11:36-38). No wonder, then, since trouble fell on these great men, that it should fall on us. We may be well contented to follow in the faith that has been trodden by "the goodly fellowship."

(2) Of long-suffering. We are to think also of the meekness of the prophets when enduring their unparalleled afflictions. They were sorely tried by the murmurings of their "brethren," to whom they spoke the Word of God; yet how patiently they bore it all! They laid hold upon the Divine strength, and thus learned to bear and forbear. And so, despite their infirmities and occasional lapses from patience, of these men "the world was not worthy."

2. The example of Job. (Ver. 11.) Although the Book of Job is a poem, our apostle evidently believed it to have an underlying basis of veritable history. The man Job actually existed; and his proverbial patience is an example to the Church. Think of the dreadful distresses which came thick and fast upon him. By successive strokes he was deprived of property, family, health, reputation, and true sympathy. Yet Job left his sufferings with God. He learned to forbear with the bigotry and stupidity of his friends. He evinced at last, in spite of some serious failures, a spirit of perfect submission to the Divine will. He interceded for his misguided comforters; and God forgave them. Job's case, however, is introduced here chiefly with the view of pointing to "the end" or conclusion which the Lord gave to him (Job 42:12). His God, whom he feared, rewarded signally, even in this life, his wonderful patience. And the great lesson which we should learn from Job's career is "that the Lord is full of pity, and merciful." He is so in the very sending of trial, in the measure of it, in the grace which he gives to bear it, in the unraveling of its merciful purpose, and in the happy issues with which he rewards his people, when they "have been approved" (James 1:12). Trial is a goodly discipline intended to prepare for the "goodly heritage;" and thus they will be "bleared' who shall have "endured." - C.J.

Grudge not one against another.
I. EXPLAIN THE EXHORTATION.

1. The exhortation implies that we are apt to be secretly discontented with our condition and circumstances in the present life; that we are prone to become fretful when things do not correspond with our wishes.

2. It is implied that we are prone to envy, or to look upon the prosperity of others, either real or imaginary, with a spirit of secret discontent.

3. We are in danger of cherishing a spirit of resentment towards those who have injured us, whether intentionally or not, and so of having a "grudge one against another."

II. ENFORCE THE EXHORTATION.

1. The disposition here forbidden is intrinsically evil, and is one of the corruptions of the human heart.

2. It is expressly contrary to Divine command, which requires us to esteem others better than ourselves, to rejoice in their prosperity, to participate of their sorrows, and to make their interest our own.

3. An envious and rancorous disposition is marked with folly, as well as stained. with guilt. It argues an unacquaintedness with ourselves, who in every condition of life deserve to be in worse circumstances than we are; nor does such a disposition contribute in the least to our comfort and happiness. It cures not the wound, but makes it more painful and dangerous; does not lighten the burden, but renders it still more intolerable.

4. It is both injurious to ourselves and others, as well as sinful and unwise. Envy makes us our own tormentors; it robs us of that peace and satisfaction which we might otherwise enjoy. "Wrath killeth the foolish man, and envy slayeth the silly one." It embitters his enjoyments and gives a keener edge to his afflictions. It is a sin which often leads to cruelty and injustice, and is seldom found to exist alone.

5. It is a sin which, if not repented of, will subject us to final condemnation.

(B. Beddome, M. A.)

Murmuring is not here generally taken for every grudging, either against God or man, as whereof in other places of Scripture is spoken, but particularly for that murmuring which is against men, therefore saith he, "Grudge not one against another." This grudging and murmuring is either when we grieve that wicked rich men should so highly be exalted, and the poor, yet righteous, should by poverty be pressed down in the world; or else it is that murmuring whereby we take it in evil part that ourselves should be so tossed and turmoiled, and others should be dealt with more gently; thinking that we bear a greater burden and heavier cross from God than we have deserved, and that other men (as yet not touched) have deserved more. Or, finally, it is that grudging which is in our afflictions, whereby we are discontented that we should sigh so long under our afflictions, and the wicked which afflict us should so long escape unpunished, and so in our hearts, through impatience, complain hereof to God. This ought not to be in the saints of God, who ought to be renowned for their unspeakable patience; whose bounden duty it is to pray even for their enemies, to wish well to them which have done them injury, and to commit their cause to Him that judgeth righteously, which is God. And if this moderation and equity of our minds is to be showed towards our enemies, how much less ought we, then, to grudge against another Christian brother? If every one give some offence unto another, shall we complain to God in the bitterness of our hearts, shall we desire revenge from God against them? and shall we not all then perish? for no man liveth without some offence-giving. This grudging proceedeth from impatience, argueth discontentment of the mind, causeth mutual complaining unto God, and desireth revenge against such as have done us injury; which thing is far from the excellency or dignity of a Christian, whose patience should be such, as where others through impatience accuse one another, either to God or men, yet they should not so much as murmur in their minds, grudge to themselves, fret or grieve in their inward parts, much less complain indeed through discontentment and impatience, howbeit they had sustained injury. Finally, it bringeth condemnation upon us, who have lost patience, according to the denouncing of the Scripture: "Woe be unto them that have lost patience." The reason why we should not murmur one against another is drawn from the presence of the Lord, who is at hand, as a just judge, to avenge us of our enemies, and to crown us for our patience or punish our murmuring. The Lord our God beholdeth our injuries with open eye, and seeth our oppressions by the wicked; He is pressed and at hand to rescue and deliver u s, as it shall seem best to His Divine Majesty; He marketh all our behaviour under the cross; let us not, therefore, be impatient, neither murmur, but therein show all Christian moderation as becometh saints.

(R. Turnbull.)

Do Christian people quite sufficiently consider the sin of grumbling, the sin of being discontented with the allotment of Providence, as to the time and place of their birth; as to the family in which they were born; as to their environment, as well as their heredity? What a strange sight a grumbling Christian is! He is a man who believes that God hath forgiven his sins, that Christ hath borne them all away, that his Lord has gone to prepare a place for him, that in a short time he will be where neither pain nor persecution can reach him, where the load of life will be laid down, where the wicked shall cease from troubling, and the weary shall be for ever at rest. And yet he allows small and transient things to keep him awake in the night, to worry him and make him peevish and fretful and cross through the day. He makes his own burdens more distressing by fretting under them, and thus increases the burdens which his friends have to bear. How many Christians fail to put their grumblings into the category of their sins. But James's admonition, that we should not grumble lest we be condemned, ought to arouse us to the duty of being patient, and to the fact that all really true Christian faith increases a man's manliness.

(C. F. Deems, D. D.)

A carping spirit rarely goes with a working spirit. It is easier to find fault with what some one else does than it is to do something oneself; hence a man who enjoys doing the easier thing is disinclined to do the harder one. As a rule men are divided into two classes, of those who growl and those who work; and each class is alike devoted to its own mission. But, when it comes to the relative worth in the community of the two classes, everybody can see the difference.

"Murmur not" (R.V.). The literal meaning of the Greek is "Groan not"; i.e. "Grumble not."

(A. Plummer, D. D.)

The Judge standeth before the door.
This explains why conscience is always gloomy after sin; it is because He who is the eternal righteousness casts His shadow across the threshold of the soul. In some Eastern houses there are no windows, the doorway serving for lighting as well as for passage. A party of us lunching by invitation in a Druze house in the Lebanons had to drive away the curious villagers who looked in at us through the door, the only opening, because they made it so dark that we could not see the food. God fills the whole light-way of the soul when He looks in at us, and unless He shines on us with the light of His countenance, His stern righteousness makes the soul all dark within.

(J. M. Ludlow, D. D.)

If the magistrate be present we may not offend another to defend ourselves.

(J. Trapp.)

People
Elias, Elijah, James, Job
Places
Dispersion
Topics
Behold, Brethren, Brothers, Complain, Condemnation, Condemned, Cry, Door, Doors, Grudge, Grumble, Judge, Judged, Judgement, Lest, Murmur, Standeth, Standing, Stands, Stood, Waiting, Won't, Yourselves
Outline
1. Rich oppressors are to fear God's vengeance.
7. We ought to be patient in afflictions, after the example of the prophets, and Job;
12. to forbear swearing;
13. to pray in adversity, to sing in prosperity;
14. to acknowledge mutually our several faults, to pray one for another;
19. and to correct a straying brother.

Dictionary of Bible Themes
James 5:9

     1310   God, as judge
     5265   complaints
     5821   criticism, among believers
     5929   resentment, against people
     6163   faults
     7943   ministry, in church
     9210   judgment, God's

James 5:7-9

     2565   Christ, second coming
     4903   time
     8678   waiting on God
     9240   last judgment

James 5:7-11

     3254   Holy Spirit, fruit of
     5765   attitudes, to people

Library
June the Twenty-Ninth Effectual Prayers
"The effectual fervent prayer of a righteous man availeth much." --JAMES v. 13-20. Or, as Weymouth translates it, "The heartfelt supplication of a righteous man exerts a mighty influence." Prayer may be empty words, with no more power than those empty shells which have been foisted upon the Turks in their war with the Balkan States. Firing empty shells! That is what many professed prayers really are; they have nothing in them, and they accomplish nothing. They are just forged upon the lips, and
John Henry Jowett—My Daily Meditation for the Circling Year

February the Twenty-Third the Process and the End
"Ye have seen the end of the Lord: that the Lord is very pitiful, and of tender mercy." --JAMES v. 7-11. And so we are bidden to be patient. "We must wait to the end of the Lord." The Lord's ends are attained through very mysterious means. Sometimes the means are in contrast to the ends. He works toward the harvest through winter's frost and snow. The maker of chaste and delicate porcelain reaches his lovely ends through an awful mortar, where the raw material of bone and clay is pounded into
John Henry Jowett—My Daily Meditation for the Circling Year

Against Rash and Vain Swearing.
"But above all things, my brethren, swear not." St. James v. 12. Among other precepts of good life (directing the practice of virtue and abstinence from sin) St. James doth insert this about swearing, couched in expression denoting his great earnestness, and apt to excite our special attention. Therein he doth not mean universally to interdict the use of oaths, for that in some cases is not only lawful, but very expedient, yea, needful, and required from us as a duty; but that swearing which
Isaac Barrow—Sermons on Evil-Speaking, by Isaac Barrow

"Who Will Rise up with Me against the Wicked?"
Ps. 94:16. 1. In all ages, men who neither feared God nor regarded man have combined together, and formed confederacies, to carry on the works of darkness. And herein they have shown themselves wise in their generation; for by this means they more effectually promoted the kingdom of their father the devil, than otherwise they could I have done. On the other hand, men who did fear God, and desire the happiness of their fellow-creatures, have, in every age, found it needful to join together, in order
John Wesley—Sermons on Several Occasions

The Blessing of God on Filial Piety.
"Therefore thus saith the Lord of hosts, the God of Israel, 'Jonadab, the son of Rechab, shall not want a man to stand before me forever.'" Israel were greatly depraved before the days of this prophet, who was sent to reprove and call them to repentance. The prophet faithfully discharged his trust; but labored to very little effect. The chiefs of the nation were offended at its warnings and predictions--rose up against him--shut him up in prison; yea in a dark dungeon, where he sank in the mire;
Andrew Lee et al—Sermons on Various Important Subjects

Conversion
Our text has in it, first of all, a principle involved--that of instrumentality.--"Brethren, if any of you do err from the truth, and one convert him; let him know that he who converteth a sinner from the error of his way, shall save a soul from death." Secondly, here is a general fact stated:--"He who converteth a sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins." And thirdly, there is a particular application of this fact made. "Brethren, if any
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

A visit to the Harvest Field
Our subject, to-night, will involve three or four questions: How does the husbandman wait? What does he wait for? What is has encouragement? What are the benefits of his patient waiting? Our experience is similar to his. We are husbandmen, so we have to toil hard, and we have to wait long: then, the hope that cheers, the fruit that buds and blossoms, and verily, too, the profit of that struggle of faith and fear incident to waiting will all crop up as we proceed. I. First, then, HOW DOES THE HUSBANDMAN
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

"Be Ye Therefore Sober, and Watch unto Prayer. "
1 Pet. iv. 7.--"Be ye therefore sober, and watch unto prayer." We now come to consider the coherence and connexion these duties have one to another. First, Prayer is the principal part of the Christian's employment, and sobriety and watchfulness are subordinate to it. "Be sober, and watch unto prayer." (1.) Prayer is such a tender thing that there is necessity of dieting the spirit unto it. That prayer may be in good health, a man must keep a diet and be sober, sobriety conduces so much to its
Hugh Binning—The Works of the Rev. Hugh Binning

Our God of the Impossible
"Behold I am the Lord, . . . is there anything too hard for ME?" (Jer. 32:27.) "Ah, Lord God! there is nothing too wonderful for thee" (Jer. 32:17, margin). THE following illustration of the truth, "What is impossible with man is possible with God," occurred while we were attending the Keswick Convention in England, in 1910. One evening my husband returned from an evening meeting, which I had not attended, and told me of a woman who had come to him in great distress. She had been an earnest
Rosalind Goforth—How I Know God Answers Prayer

Prevailing Prayer.
Text.--The effectual, fervent prayer of a righteous man availeth much.--James v. 16. THE last lecture referred principally to the confession of sin. To-night my remarks will be chiefly confined to the subject of intercession, or prayer. There are two kinds of means requisite to promote a revival; one to influence men, the other to influence God. The truth is employed to influence men, and prayer to move God. When I speak of moving God, I do not mean that God's mind is changed by prayer, or that his
Charles Grandison Finney—Lectures on Revivals of Religion

If it is Objected, that the Necessity which Urges us to Pray is not Always...
If it is objected, that the necessity which urges us to pray is not always equal, I admit it, and this distinction is profitably taught us by James: " Is any among you afflicted? let him pray. Is any merry? let him sing psalms" (James 5:13). Therefore, common sense itself dictates, that as we are too sluggish, we must be stimulated by God to pray earnestly whenever the occasion requires. This David calls a time when God "may be found" (a seasonable time); because, as he declares in several other
John Calvin—Of Prayer--A Perpetual Exercise of Faith

On the Whole, Since Scripture Places the Principal Part of Worship in the Invocation Of...
On the whole, since Scripture places the principal part of worship in the invocation of God (this being the office of piety which he requires of us in preference to all sacrifices), it is manifest sacrilege to offer prayer to others. Hence it is said in the psalm: "If we have forgotten the name of our God, or stretched out our hands to a strange god, shall not God search this out?" (Ps. 44:20, 21). Again, since it is only in faith that God desires to be invoked, and he distinctly enjoins us to frame
John Calvin—Of Prayer--A Perpetual Exercise of Faith

But Some Seem to be Moved by the Fact...
But some seem to be moved by the fact, that the prayers of saints are often said to have been heard. Why? Because they prayed. "They cried unto thee" (says the Psalmist), "and were delivered: they trusted in thee, and were not confounded" (Ps. 22:5). Let us also pray after their example, that like them we too may be heard. Those men, on the contrary, absurdly argue that none will be heard but those who have been heard already. How much better does James argue, "Elias was a man subject to like passions
John Calvin—Of Prayer--A Perpetual Exercise of Faith

Elijah, the Praying Prophet
"I have known men," says Goodwin--it must have been himself--"who came to God for nothing else but just to come to Him, they so loved Him. They scorned to soil Him and themselves with any other errand than just purely to be alone with Him in His presence. Friendship is best kept up, even among men, by frequent visits; and the more free and defecate those frequent visits are, and the less occasioned by business, or necessity, or custom they are, the more friendly and welcome they are."--Rev. Alexander
Edward M. Bounds—Prayer and Praying Men

Prayer Availeth Much
Prayer Availeth Much PRAYER AVAILETH MUCH ". . . The effectual fervent prayer of a righteous man availeth much." -- James 5:16 by Tony Marshall (T.M.) Anderson Published by The Advocate Publishing House Circleville, Ohio (No copyright or date of publication)
T. M. Anderson—Prayer Availeth Much

Prayer for and with Each Other.
"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."--James v. 16. Let our last article touch once more the key of love wherein the article preceding that of prayer was set. To speak of the Spirit's work in our prayers, omitting the intercession of the saints, betrays a lack of understanding concerning the Spirit of all grace. Prayer for others is quite different from prayer for ourselves. The latter
Abraham Kuyper—The Work of the Holy Spirit

On the Sacrament of Extreme Unction.
To this rite of anointing the sick our theologians have made two additions well worthy of themselves. One is, that they call it a sacrament; the other, that they make it extreme, so that it cannot be administered except to those who are in extreme peril of life. Perhaps--as they are keen dialecticians--they have so made it in relation to the first unction of baptism, and the two following ones of confirmation and orders. They have this, it is true, to throw in my teeth, that, on the authority of
Martin Luther—First Principles of the Reformation

Ancestry, Birth, Education, Environment: 1513(?)-1546
"November 24, 1572. "John Knox, minister, deceased, who had, as was alleged, the most part of the blame of all the sorrows of Scotland since the slaughter of the late Cardinal." It is thus that the decent burgess who, in 1572, kept The Diurnal of such daily events as he deemed important, cautiously records the death of the great Scottish Reformer. The sorrows, the "cumber" of which Knox was "alleged" to bear the blame, did not end with his death. They persisted in the conspiracies and rebellions
Andrew Lang—John Knox and the Reformation

Knox in Scotland: Lethington: Mary of Guise: 1555-1556
Meanwhile the Reformer returned to Geneva (April 1555), where Calvin was now supreme. From Geneva, "the den of mine own ease, the rest of quiet study," Knox was dragged, "maist contrarious to mine own judgement," by a summons from Mrs. Bowes. He did not like leaving his "den" to rejoin his betrothed; the lover was not so fervent as the evangelist was cautious. Knox had at that time probably little correspondence with Scotland. He knew that there was no refuge for him in England under Mary Tudor,
Andrew Lang—John Knox and the Reformation

Knox in the War of the Congregation: the Regent Attacked: Her Death: Catholicism Abolished, 1559-1560
Though the Regent was now to be deposed and attacked by armed force, Knox tells us that there were dissensions among her enemies. Some held "that the Queen was heavily done to," and that the leaders "sought another end than religion." Consequently, when the Lords with their forces arrived at Edinburgh on October 16, the local brethren showed a want of enthusiasm. The Congregation nevertheless summoned the Regent to depart from Leith, and on October 21 met at the Tolbooth to discuss her formal
Andrew Lang—John Knox and the Reformation

Knox and Queen Mary (Continued), 1561-1564
Had Mary been a mere high-tempered and high-spirited girl, easily harmed in health by insults to herself and her creed, she might now have turned for support to Huntly, Cassilis, Montrose, and the other Earls who were Catholic or "unpersuaded." Her great-grandson, Charles II., when as young as she now was, did make the "Start"--the schoolboy attempt to run away from the Presbyterians to the loyalists of the North. But Mary had more self-control. The artful Randolph found himself as hardly put to
Andrew Lang—John Knox and the Reformation

Whether a Man Can Merit the First Grace for Another
Whether a Man can Merit the First Grace for Another We proceed to the sixth article thus: 1. It seems that a man can merit the first grace for another. For the gloss on Matt. 9:2, "and Jesus, seeing their faith," etc., says: "How much is our own faith worth in the sight of God, if he values the faith of one so highly that he heals another both inwardly and outwardly!" Now it is by the first grace that a man is healed inwardly. One man can therefore merit the first grace for another. 2. Again, the
Aquinas—Nature and Grace

Whether one Can Hope for the Eternal Blessedness of Another
Whether One can Hope for the Eternal Blessedness of Another We proceed to the third article thus: 1. It seems that one can hope for the eternal blessedness of another. For the apostle says in Phil. 1:6: "Being confident of this very thing, that he which hath begun a good work in you will perform [61] it until the day of Jesus Christ." Now the perfection of that day will be eternal blessedness. One can therefore hope for the eternal blessedness of another. 2. Again, that for which we pray to God,
Aquinas—Nature and Grace

Whether it is Lawful to Swear?
Objection 1: It would seem that it is not lawful to swear. Nothing forbidden in the Divine Law is lawful. Now swearing is forbidden (Mat. 5:34), "But I say to you not to swear at all"; and (James 5:12), "Above all things, my brethren, swear not." Therefore swearing is unlawful. Objection 2: Further, whatever comes from an evil seems to be unlawful, because according to Mat. 7:18, "neither can an evil tree bring forth good fruit." Now swearing comes from an evil, for it is written (Mat. 5:37): "But
Saint Thomas Aquinas—Summa Theologica

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