reading assignment Galatians, class 3

READING ASSIGNMENT FOR GALATIANS CLASS #3

1. History of the Christian Church pages I6 -20
2. Jeremiah chapter 2.
3. Amos 3
http://dailydevotionalblog.com/?p=384 ( TITLE: Moses and Egyptian History)
http://en.wikipedia.org/wiki/Moses

GALATIANS # 2
HISTORY
An overview (1)
5/24/10

In preparing and presenting these studies, I try not to let any denominationalism, or my opinions creep in; my goal is to present the material accurately and completely unbiased. However, it is inevitable that some of my views will sneak in! To minimize the bias with which my prejudices might taint the study and in order to maintain some semblance of coherence in our study of Galatians we must acknowledge my world view and thus enable our establishing the parameters of the discussion.

So, for purposes of this study, let’s accept a “conservative” position and agree to agree, that:

1. The Scriptures (such as the King James Version) traditionally considered to be canonical by the Protestant churches, are “the breath of God”, and are thus inerrant and adequate, “sola scriptura"
a. Acknowledge that some interpretations are less true to the original writings than others, thus if necessary, we will rely on the KJV as the arbiter of conflicting interpretations.
b. All miracles mentioned literally happened, supernaturally, just as described.
c. The scriptures are historically correct.
d. They were written by the ones listed as the authors and generally at the earliest date normally accepted by conservative Christian Biblical scholars.
2. Christ is one aspect of the “Trinity”: is of identical substance as God the Father..
3. Jesus Christ, the only begotten son of God, came physically in the flesh, to dwell with mankind; God/man.
4. Mankind is guilty of , and condemned for “original sin”
5. Jesus suffering and death on the cross was the only means of “atoning" for mankind’s sins, “penal substitution”, which paid the penalty for the sins (including original sin) of anyone who will accept Him.
6. There is no salvation, but through Jesus Christ.
7. God is:
a. Omnipotent: absolutely powerful.
b. Omniscient: knows everything.
c. Omnipresent: is present everywhere at all times.

With that framework in place let’s see if we can keep the discussion within these boundaries:

Open your bible to the book of “beginnings”, Genesis, chapter 1, verse 1: “In the beginning God created….” From this we see that God existed before the beginning; before time! Why did He decide to create this universe? Turn to Revelations 4: 11…where we are told: it was for His pleasure. Not for our pleasure, not a random act issuing forth from His boredom: For His pleasure. Now back to Genesis 1: 26 – 31. At the conclusion of other days of creation, the scriptures record that God declares that day’s work as good: on completion of the crowning act, the creation of man, He declares creation to be “very good”. From this we see that not only did God create we humans, but he was pleased with the result; “very good”.

Since God is omniscient, He knew before He created man that man would rebel - yet He created him anyway, and declared all creation, including man, to be “very good”!Before Adam rebelled, the scriptures tell us God interacted on an intimate basis with Adam and Eve (Genesis 3: 8).

After the fall, man was saddled with “original sin” and was no longer allowed this close relationship: the revelation of the “Great Mystery” (Mark 4: 11) had begun (Genesis 1: 15)
As mankind increased, so did their rebellion, leading finally to such violence and debauchery that God had had enough and we read this astonishing statement in Genesis 6:6-7 :
And it repented the LORD that he had made man on the earth, and it grieved him at his heart.
And the LORD said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them.
God then did destroy all, except by His grace, preserving mankind through Noah and his immediate family: even so the, “sin nature”, though not as rampant, was still alive and well, even after these miraculous events! Noah planted a vineyard, made some wine, got falling down drunk, and Ham committed some disgusting sin, the nature of which is uncertain...

From there mankind sunk back into their rebellious ways and set out to “build a tower to heaven” Gen. 11: 5-9 God broke this plot up by “confounded their tongues” and scattering “races” of men; He continued to be merciful, patient and, by His Grace, forgiving. On up through the centuries the scriptures continue to record man “wavering” or outright rebelling against God, even so, God remained steadfast, though justly dispensing punishment from time to time, yet ever remaining faithful to his promise to Eve: Genesis 3:15 And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel , the promise of a savior who will conquer Satan.

Mankind again drifts away (always a “remnant” remaining faithful: Melchizedek Gen: 14: 18, etc). Remaining faithful to his promise, in spite of mans perversity, God takes the next step in revealing Himself, “choosing” Abram :
Genesis 12:1-3 ( KJV )
Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will show thee: And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.

And His covenant with Abram:

Genesis 15:7-21 ( KJV )
And he said unto him, I am the LORD that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.
And he said, Lord GOD, whereby shall I know that I shall inherit it?
And he said unto him, Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.
And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not.
And when the fowls came down upon the carcases, Abram drove them away.
And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years;
And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.
And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.
But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.
And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces.
In the same day the LORD made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates:
The Kenites, and the Kenizzites, and the Kadmonites,
And the Hittites, and the Perizzites, and the Rephaims,
And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites.

Note that in verses 17 and 18 Abraham is in a trance and does not pass between the parts of the sacrifice, only God did, Hard Sayings of the Bible explores this intriguing chain of events:

Obedience, the Way to Blessing?

(Genesis 26:3-5) Did God grant his gracious gifts to Abraham on the basis of works? Are we to surmise that Old Testament men and women got salvation the old-fashioned Smith-Barney way: “They earned it”? It is the word because in Genesis 26:3-5 that causes us to raise our eyebrows and see this as a hard saying. There does appear to be a tension here between the free and unconditional offer of the promise to Abraham and the promise conditioned on Abraham’s keeping all God’s commands, decrees and laws. Surely law and grace are on a theological collision course. There are five key passages that are cited as demonstrating that the patriarch Abraham performed the requirements of God and in return God offered to him the everlasting covenant as a gift for his obedience: Genesis 12:1; 17:1, 9-14; 22:16; 26:3-5. Some have added additional commands to this list, but generally these are not as directly related to the promise-plan as the five already cited. The difficulty of this argument for conditionality and earning the promise is the stress the text makes on God’s actively conferring this covenant on Abraham. In one of the most dramatic scenes in the patriarch’s life, Genesis 15:12-21 depicts Abraham as being only a passive party to the formalization of the covenant, while the Lord, appearing as a “smoking firepot with a blazing torch,” passes between the pieces of the animals in the act of making a covenant with Abraham. It is well worth noting that only God passed between the pieces and therefore obligated himself. Had this been a bilateral covenant in which the covenant depended equally on both parties fulfilling their sides of the bargain, then both God and Abraham would have had to move between the pieces of the animals divided in half and thus say in effect, “May it happen to me what has happened to these animals if I do not uphold my side of the covenant.” So how shall we explain the disparity that now seems to intrude, requiring obedience from Abraham if the covenant is to be maintained? The answer will be this: promise and blessing still precede the command to obey and to keep the commands of God. Obedience is no more a condition for Abraham than it is for the church living under the command “If you obey my commands, you will remain in my love” (Jn 15:10) or “If you love me, you will obey what I command” (Jn 14:15). The promise does not oppose God’s law, either in Abraham’s gift of the promise or in our gift of eternal life. The promise-giver who initiated the cove- nant with the patriarchs is the same one who gave the commandments, laws and statutes. Obedience, then, was not a condition for receiving the promise-blessing of God but was instead the evidence of real participation in that same promise. Because God was faithful, it was possible for these patriarchs to receive the promised blessings even if they themselves did not participate in them through their own belief. Even those who were not personal participants in the benefits of the covenant still had to pass on these benefits to those who followed in the line of the seed of the patriarchs. That belief was most easily demonstrated by the way in which individuals obeyed God—just as John puts it in his Gospel for the believing community of the New Testament. Therefore, the alleged conditional elements in the Abrahamic (and Davidic) covenant never threatened the constituent elements of the promise, nor did they add any stipulations to them. The matter of duty or obedience, which indeed is intimately bound up with the promise, is a matter of outcome and sequel rather than a prior condition to being a participant in its benefits by faith. The most remarkable text expressing the unconditional nature of the promise is Leviticus 26:44-45—“Yet in spite of this [the sins of disobedience],... I will not reject them or abhor them so as to destroy them completely, breaking my covenant with them. But for their sake I will remember the covenant with their ancestors.” Surely that sounds as if it is indeed an unconditional covenant! See also comment on Leviticus 18:5; comment on Micah 6:6-8; comment on James 2:24. (QuickVerse)

This is a key passage: mankind, in their disbelief, has gone right to the brink of utter obliteration over and over, each time God has mercifully preserved a remnant, now here He further reveals Himself, and His plan of salvation for mankind reinforcing his promise of a coming Messiah (seed Gal 3: 16) even though we humans have failed over and over, unilaterally promising the inheritance to Abraham! There is nothing Abraham could pledge or promise, no work that he could do: it is entirely undeserved; entirely an act of Grace, unilaterally, solely on God’s part!

For a little more on this promise, let’s open our bibles to Galatians 3: 16 and read the insight the apostle Paul gives us.

As time goes by, Abraham (God changed his name Gen. 15: 17) wavers, even fails, from time to time, yet he never completely turns away from God; he continues to have “faith” in God, by which God counts him to be righteous (James 2: 21 – 23, etc.). One of Abraham’s failures leads to the birth of Ishmael by the slave woman, which we will consider a little later. The son of Sarah, “the son of promise” goes on to father Esau and his younger twin brother, Jacob.

As the eldest, Esau is the rightful heir of Abraham and God’s promise, however, through treachery and deceit Jacob steals their father’s blessing and the birthright.(Gen. 27 etc). Jacob then fathered twelve sons: the twelve tribes of Israel (God changed his name, Gen. 32: 28). the next to youngest of these boys (Joseph) was his father’s favorite, which caused his brothers to resent him and to finally decide to kill him! At the last moment they sold him to some itinerant slave traders and thought they were done with him, however, God wasn’t.

The slave traders took Joseph to Egypt and sold him to a high official in the pharaoh’s court, a series of miraculous events then unfold leading to Joseph becoming the second in command to the pharaoh.(Gen 41 etc). a famine struck all of that region and Joseph’s family came to Egypt for food and were reconciled with him, and so began the four hundred years God had told Abraham his children would be captive (Genesis 15:7-21, see above). In this vision God had also told Abraham his descendants would be delivered from this captivity after four hundred years.

A little over three hundred years later, God began preparing a man to lead them from this captivity: Moses, one of the two humans having the greatest positive influence and impact on mankind that ever lived (Jesus is God/man) the other being Saul of Tarsus – the Apostle Paul.

God’s requirement that Abraham and his descendants be circumcised (Gen 17: 7 – 14) set them apart physically and preserved them as God’s chosen people to some extent, even during their four hundred year Egyptian sojourn they remained a separate people. This outward physical sign, along with their belief in the God of Abraham and that they were His chosen people, along with their lowly social status as slaves, prevented their being completely absorbed by the Egyptian society in which they were immersed. However, not without suffering the syncretic infusion of some bits and pieces of the pagan religions in which they were immersed.

In spite of these shortcomings God remains merciful and patient and through Moses, frees the Israelites and sets in motion the events defining and ultimately providing the answer to the great “mystery” (mark 4: 11; Rom 16: 25 – 27)

DISCUSSION

1. Why did God create the universe?
2. Did God know that Satan and man were going to rebel before he created them?
3. What was the first time God promised a deliverer?
4. Why did God send the flood?
5. What happened to the people building the tower of Babel?
6. Who was Abram?
7. What were the two elements of the covenant God made to Abram/Abraham?
8. What was significant about how the covenant was made?
9. How did Jacob get his father’s blessing?
10. How did the Israelites wind up slaves in Egypt?

Galatians # 1 homework

GALATIANS # 1
HISTORY
5/10/10

HOMEWORK ASSIGNMENT

We will spend first class getting acquainted with Paul and a little bit of church history (info in the History of Christian Church hand out (posted in my blog also)).

Read
1. Exodus, Chapters 20 -26.
2. Exodus chapter 32.
3. Numbers 15: 32 – 41.
4. Jeremiah 2: 9 – 13.
5. Jeremiah 52: 24 – 30
6. John 19: 19 – 30.
7. History of the Christian Church pages 7 – 15
8. Galatians Chapter 1 and 2/
9. Acts chapter 1 – 9
10. Matt 5: 17 - 20

Observe, and be prepared to discuss, the development of God’s revelation of himself as shown by Moses receipt of the law, Jesus statement “it is finished” and Jesus revealing “Grace” to Paul: the transition from “Law” to “Grace”

James # 23 summary

23
Summary of James lessons
5/3/10

What have we learned?

1. James stressing “faith that works” and his paradoxical statement, in 2:24, that we are justified by works and not faith only, seems to be completely contradictory to Paul’s teaching that we are justified by Grace, not by works: this caused much controversy over whether it should be included in the canon.

a. James letter provides a look into the interface between the Law and Grace
b. It was very difficult for Jews, particularly Hebraic Jews, to make this transition
c. The church faltered and almost disintegrated over whether one must be a Jew first, and secondarily a Christian

2. The letter was written by James, the brother of Jesus, about 46 AD; the first of the New Testament Canon.

a. No mention of the controversy over circumcision which came to a head at the Council of Jerusalem (about 49 AD)
b. James had became the leader and spokesman of the church after Peter fled Jerusalem.

3. It was written, primarily, to Hellenistic Jewish followers of “The Way” (later known as “Christians”) Gentiles were not yet members.

a. .Hellenistic Jews were Jews who didn’t return to Jerusalem after the various Diasporas.
b. Hebraic Jews were residents of Jerusalem or nearby regions and more diligently adhered to the letter of the law, they also participated in temple worship more consistently.

4. There was a distinct difference between the Hebraic and Hellenistic Jews.

5. Hellenistic Jews were discriminated against and were the majority of the ones persecuted and as a consequence fled from Jerusalem.

6. After his imprisonment, and miraculous escape from prison in Jerusalem, the Apostle Peter handed leader ship of the Jerusalem church to James.

7. James was a devout Jew, continuing to adhere to Temple worship.

8. Even though a practicing Hebraic Jew, James acknowledges the Deity of Christ in the opening salutation of his letter (vv1: 1 “Lord Jesus Christ)

9. James letter is more practical than Theological; emphasizing day to day Christian living.

10. James recurring theme is “Faith that works.

11. The letter begins,(vv1: 2 – 18) addressing faith and humility.

a. Rejoice when your faith is “tried”.
b. Ask for wisdom and God will give it to you.
c. One must not waver in ones faith.
d. Everyone is drawn away of their own “lusts”.
e. God gives only good gifts.
f. God “begat” us of his will.

12. James tells us we must hear and then be doers of the engrafted word. (1: 19 – 27)

a. A hearer of the word who does not heed it and do it is like a person who looks into a mirror and sees his debauched, wicked self but rather than being ashamed and repentant, he turns away and goes on with his wicked life.
b. We should stop, bend down, and stare intently into the word.
c. If we don’t help those in need our faith is dead.

13. We must not be partial to rich or poor. (vv2: 1 -13)

14. If we have faith it will be shown by our works.(vv2: 14 – 26)

a. Verse 14 and 24 are the two most controversial as they seem to contradict Paul’s teaching that we are justified by Grace not works.(see footnote Nelson study Bible)
b. Faith without works is dead.

15. The tongue is a dangerous thing.(3: 1 – 18)

a. Be cautious if setting out to teach.
b. The tongue is nearly impossible to control.
c. True wisdom is from God, from above; envying and strife, vain talking, is from demons.

16. Worldliness and pride.(vv4: 1 10)

a. You covet and envy and “have not because you ask not”.
b. You ask for things to satisfy your greedy, selfish, self interest and God does not answer such prayers.
c. Friendship with the world is enmity with God.
d. Draw nigh to God and he will draw nigh to you.
e. Humble yourself in the sight of God and He will lift you up.

17. Unchristian conduct.(vv4: 11 – 17)

a. Speak not evil of one another
b. There is only one lawgiver and Judge: God.
c. Don’t arrogantly decide and declare what you are going to do in the future – God controls the future!
d. If you know to do good and don’t do it , to you it is a sin.

18. Warnings to the rich (5: 1 – 6)

a. Weep and howl you rich men!
b. You have lived in selfish, greedy, wanton pleasure and your judgment is coming quickly!

19. Patience.(vv5: 7 – 18)

a. The Lord is coming soon, justice will be administered then.
b. Let your yes be yes and your no be no.
c. Prayers of faith will save the sick.
d. The effectual, fervent prayer of a righteous man availith much.

20. Saving an errant brother. (5: 19 -20)

a. If you can reach out and council an erring brother and turn him away from his error, you will save his soul from death.



OUTLINE OF JAMES
As john MacArthur points out in his bible commentary, the complexity of James causes it to be difficult to outline with several potential methods possible; the one he provides orders the book around a series of test’s by which the genuineness of a person’s faith may be measured:
Introduction (1.1)
I. The Test of Perseverance
II. The Test of Suffering (1:2 – 12)
II. The Test of Blame in Temptation (1:13-18)
III. The Test of Response to the Word (1:19-27)
IV. The Test of Impartial Love (2:1-13)
V. The Test of Righteous Works (2:14-26)
VI. The Test of the Tongue
VII. The Test of Humble Wisdom (3:13-18)
VIII. The Test of Worldly Indulgence (4:1-12)
IX. The Test of Dependence (4:13-17)
X. The Test of Patient Endurance (5:1-11)
XI. The Test of Truthfulness (5:12)
XII. The Test of Prayerfulness (5:13-18)
XIII. The Test of True Faith (5:19, 20) (MacArthur)

Bibliography
Hard Sayings of The Bible. 1997. James .
The Word in Translation. Libronix, n.d.
New American Commentary vol. 36 James. Nashville Tennessee: Broadman and Holman Publishers, Libronix, 1997. 5.
bank, world. Data & Statistics: poverty data: A supplement to World Development Indicators 2008. 2008. 22 Dec 2009 .
Barnes. "Barnes Notes on the New Testament, James." Hug. section 5 . electronic edition: Parsons Technology (quick Verse), 1999. section 5 James.
Begg, Alistair. Faith That Works, volume 1, When Tempted. October 2009 .
Eusebius. "The History of The Church." Eusebius, Translated by Williamson,G. A., Revised and Andrew by Louth. The History of The Church. Penguin Books, 1965, revised, 1989. 88 - 89.
Grudem, Wayne. Systematic Theology, an Introduction to Biblical Doctrine. Zondervan, 1994. 731.
Gutierrez O. P, Fr.Gustavo. A Theology of Liberation. 1972.
"The King James Study Bible." James. James. Thomas Nelson, n.d. 1938.
JinLoh, I and Howard A. Hatton. James a Translators Handbook on the Letter From James. New York: UNITED BIBLE SOCIETIES, 1997. 20.
KJV. Quickverse, n.d.
Liberation Theology Wikipedia. 23 September 2009 .
libronix. "Libronix Library." Davids, Peter H. The Epistle of James. Grand Rapids, MI : William B. EErdmans Publishing Company, 1982.
MacArthur, John. The MacArthur Bible Commentary. Thomas Nelson, Inc., 2005. 1880.
McGrath, Alister E. The Christian Thelolgy Reader. Oxford, UK: Blackwell Publishers, Reprint 1999. 219.
Moo, Carson &. An Introduction to The New Testament. Zondervan, 1992. 631.
Moynahan, Brian. The Faith, A History of Christianity. Image Books, Doubleday, 2002. 51.
Oswald, Chambers. My Utmost for His hightest. Quick Verse, n.d. March 3.
Packer, J. I. 18 words. Ross-Shire Scotland: Christian Focus Publications, ltd, 1981. 141 - 142.
—. Knowing God. Downers Grove Ill.: IVP Books, 1973 revised 1993.
Shelley, Bruce L. Church History in Plain Language 2nd Edition. Nelson, 1982, 1985. 16, 17.
Sider, Ronald J. Rich christians in an age of Hunger. thomas Nelson, 2005.
Strong, James. Strong's Hebrew and Greek Dictionaries. Parson's Technology STEP Files, 1998. G1290.
Strong, John. Dictionary, Strong's Hebrew and Greek. n.d.
unknown. foxnews.com. 22 Dec 2009. 22 Dec 2009 .
Wallace, Paul. Jesus Concealed in the Old Testament. Sedona AZ: Paul Wallace, 2005. 4.
Walvoord, John f. and Roy B. Zuck. The Bible Knowledge Commentary. Wheaton IL: Victor Books, 1983 -c1985.

James lesson #22 patient, prayerul, perseverance

22
Patient, Prayerful, Perseverance
4/26/10: vv 5: 7-20

X.The Test of Patient Endurance (5:1-11); XI.The Test of Truthfulness (5:12)
XII The Test of Prayerfulness (5:13-18) and;
XIII. The Test of True Faith (5:19, 20)

James 5:7 (KJV) 7Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. 8Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh. 9Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door. 10Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience. 11Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy. 12But 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. 13Is any among you afflicted? let him pray. Is any merry? let him sing psalms. 14Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: 15And 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. 16Confess 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. 17Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. 18And he prayed again, and the heaven gave rain, and the earth brought forth her fruit. 19Brethren, if any of you do err from the truth, and one convert him; 20Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.

After accusing the rich in vv1-6, rebuking them by addressing them as “rich men” he now figuratively turns away from them and returns to the intimate “brethren” shifting from harsh condemnation to sensitive consolation, telling his readers to be patient in the midst of suffering, even if at the hands of rich “Christians”. His use of “therefore” is an indication that he is bringing his letter to a close, offering encouragement in adversity. He returns to some of the points he has previously made: patience; hope; prayer; and faith. Added to this is the warning of the coming of the Lord and Judge which will happen very soon.


1.patience
• Vv5:7-12 7Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. 8Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh. 9Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door 10Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience. 11Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy. 12But 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..

He makes the transition to a new group of people with “brethren, and to a new subject with “therefore, these “brethren are apparently suffering some form of oppression to which he councils them to persevere – to be patient, like the farmer waiting for the early and latter rains which will come in their due time; likewise, the Lord is soon coming and Justice will then be administered. As an example of patient endurance he reminds them of the who suffered and yet persevered, accomplishing what God had intended them do;

and Job, the classic example of suffering terrible adversity without wavering : Job 13: 13Hold your peace, let me alone, that I may speak, and let come on me what will. 14Wherefore do I take my flesh in my teeth, and put my life in mine hand? 15Though he slay me, yet will I trust in him: but I will maintain mine own ways before him. 16He also shall be my salvation: for an hypocrite shall not come before him. 17Hear diligently my speech, and my declaration with your ears. 18Behold now, I have ordered my cause; I know that I shall be justified.

The Translators handbook has a pretty good discussion of James admonition to not swear:
James 5.12.
This verse begins a subsection on the general theme of prayer. Even though some scholars do not see any connection between this verse and the ones before and after, we can see that it is somewhat related to the theme of prayer, in that “swearing” is a wrong way of calling upon God in prayer (Laws).
But above all is literally “Before everything (else).” This can be taken to mean that the exhortation introduced by this formula is the conclusion of a series of exhortations and is the most important of them all. However, it seems best to take it as a transition to a new line of thought with emphasis. The phrase above all, as used here, does not have to mean that the warning against swearing is more important than other exhortations; it probably means that what follows as a whole is important. It also signals that James is bringing his letter to a close. The familiar expression my brothers (meaning “brothers and sisters” or “fellow believers”) also serves to mark the transition, in addition to above all.
Do not swear, either by heaven or by earth or with any other oath: this prohibition is very similar to the teaching of Jesus recorded in Matt 5.33-37, even though there are some differences. The common message is that truthfulness should be dependable, so much so that no oath is needed to support it. Swearing is prohibited because it involves using the name of God in order to convince others that what you promise and say is true and will be kept. The law does not prohibit oaths, but it demands that a person must be true to any oath he or she has taken (Lev 19.12). The most binding of all oaths is to call upon God to witness the truth of the oath. It may be observed that “to swear” or “to make an oath” often involves calling upon a sacred being (such as some deity or God) or an object (such as heaven, earth, or Jerusalem) to be the witness, with the understanding that, if the oath made is not kept, the one who made the oath would be punished by the deity or God. In many languages there are expressions for swearing that carry this sense, and so there is no problem in choosing the right terms to translate do not swear. In languages where this sort of expression is not available, we may have to say exactly what we mean; for example, “Do not ask God to testify that your statement is true.”
Following the teaching and tradition of not making wrong use of the sacred name of God (Exo 20.7), people would swear by heaven (because it is God’s dwelling place) or by earth (because it is God’s footstool). So to swear by heaven or by earth is a substitute for using the name of God, equivalent to swearing by God’s name. The expression or with any other oath shows that people did also use other sacred things or places in the oath; for example, they obviously did swear by Jerusalem (Matt 5.35).
But let your yes be yes and your no be no: what James wants his readers to have is total truthfulness and honesty. A simple “yes” or “no” should count. Here but is adversative, countering the point just made. The imperative may be rendered more naturally as “If you mean Yes you must say Yes, and if you mean No you must say No” (Brc), or “You must say ‘Yes’ when you mean yes; you must say ‘No’ when you mean no.”
That you may not fall under condemnation: this is the reason for demanding avoidance of swearing. The condemnation is by God, and this may be made clear. We may restructure this final clause as “so that God will not condemn you” or “then you will not come under God’s judgment” (TEV, FRCL). (JinLoh and Hatton)

2.the test of prayerfulness (v13-18) and the test of true faith (v 19-20)

The bible knowledge Commentary provides an excellent insight into vv13-20:

C. Share in prayer (5:13-20).
A fitting climax to James’ letter is his emphasis on prayer. The greatest assistance any believer can offer another is faithful prayer. Prayer is clear evidence of care. Prayer is the “hotline” to the One who can provide for any need no matter how complex or impossible it may seem. To share in prayer, a believer must have a sensitivity to someone’s needs, engage in diligent supplication for those needs, and recognize the significance of those needs.
1. SENSITIVITY TO NEEDS (5:13).
5:13. Perhaps the two greatest weaknesses in the average church today are the areas of prayer and praise. The reason for these weaknesses may be traced to insensitivity. There is much need for prayer and much cause to praise. Suffering should elicit prayer. Sufficiency should elicit praise. James used several questions to stress these points. Is any one of you in trouble? “In trouble” (kakopathei, “suffering ill”; cf. v. 10) relates to suffering from any source. Is anyone happy? Let him sing songs of praise. “Praise” (psalletō) originally meant “to play on a stringed instrument.” The verb is used only four times in the New Testament (cf. Rom. 15:9; 1 Cor. 14:15; Eph. 5:19).
2. SUPPLICATION FOR NEEDS (5:14-18).
5:14-15. James asked a third question and then answered it fully. Is any one of you sick? A great deal of misunderstanding has resulted from these verses. Some seem to teach from this passage that full physical health is always just a prayer away. Others have found in this passage justification for “extreme unction” (a practice begun in the eighth century). Still others have tried to relate the process outlined by James to the modern practice of invoking God (“pray over him”) and using medicine (“anoint him with oil”)—prayer plus a physician.
The heart of the problem lies in just what James meant when he referred to the “sick.” Actually there is no reason to consider “sick” as referring exclusively to physical illness. The word asthenei literally means “to be weak.” Though it is used in the Gospels for physical maladies, it is generally used in Acts and the Epistles to refer to a weak faith or a weak conscience (cf. Acts 20:35; Rom. 6:19; 14:1; 1 Cor. 8:9-12). That it should be considered “weak” in this verse is clear in that another Greek word (kamnonta) in James 5:15, translated sick person, literally means “to be weary.” The only other use in the New Testament (Heb. 12:3) of that word clearly emphasizes this same meaning.
James was not referring to the bedfast, the diseased, or the ill. Instead he wrote to those who had grown weary, who had become weak both morally and spiritually in the midst of suffering. These are the ones who should call for the help of the elders of the church. The early church leaders were instructed (1 Thes. 5:14) to “encourage the timid” and “help the weak” (asthenōn).
James said that the elders should pray over him and anoint him with oil. It is significant that the word “anoint” is aleipsantes (“rub with oil”) not chriō (“ceremonially anoint”). The former is the “mundane” word and the latter is “the sacred and religious word” (Richard Chenevix Trench, Synonyms of the New Testament, ninth ed. Reprint. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1950, pp. 136-37). “Therefore James is not suggesting a ceremonial or ritual anointing as a means of divine healing; instead, he is referring to the common practice of using oil as a means of bestowing honor, refreshment, and grooming” (Daniel R. Hayden, “Calling the Elders to Pray,” Bibliotheca Sacra 138. July/September 1981: 264). The woman “poured” (aleiphō) perfume on Jesus’ feet (Luke 7:38). A host “put oil” (aleiphō) on the head of his guest (Luke 7:46). A person who is fasting should not be sad and ungroomed, but should “put oil” (aleiphō) on his head, and wash his face (Matt. 6:17). Thus James’ point is that the “weak” (asthenei) and “weary” (kamnonta) would be refreshed, encouraged, and uplifted by the elders who rubbed oil on the despondents’ heads and prayed for them.
For the fallen, discouraged, distressed weary believer, restoration is assured and the elders’ prayer offered in faith will make the sick person (lit., “weary one”) well (i.e., will restore him from discouragement and spiritual defeat), and the Lord will raise him up.
That the restoration is spiritual, not physical, is further clarified by the assurance, if he has sinned, he will be forgiven. Many physically ill Christians have called on elders to pray for them and to anoint them with oil, but a sizable percentage of them have remained sick. This fact suggests that the passage may have been mistakenly understood as physical restoration rather than spiritual restoration.
5:16. The conclusion is clear: therefore confess your sins to each other and pray for each other. A mutual concern for one another is the way to combat discouragement and downfall. The cure is in personal confession and prayerful concern. The healing (that you may be healed) is not bodily healing but healing of the soul (iathēte; cf. Matt. 13:15; Heb. 12:13; 1 Peter 2:24). It is the powerful and effective . . . prayer of a righteous person that brings the needed cure from God. This of course relates to the closing two verses of James’ letter. If James 5:14-16 refer to physical healing, then those verses seem disjointed with the verses before and after them.
5:17-18. James again gave an example well known to his Jewish audience. First, it was the prophets (v. 10), then Job (v. 11), and now Elijah. James identified Elijah as a fellow sufferer. A man just like us could be translated “a man of like feeling” or “of similar suffering” (homoiopathēs; cf. kakopathei in vv. 10, 13). Elijah knew all the frailties of human nature but “in prayer he prayed” (proseuchē prosēyxato), that is, he prayed earnestly, and rain was withheld and later restored (1 Kings 17:1; 18:41-46). Earnest and persistent prayer, of course, is essential, whereas halfhearted prayer is self-defeating (cf. James 1:6-8).
3. SIGNIFICANCE OF NEEDS (5:19-20).
5:19-20. James’ last appeal to his readers has a touch of tenderness and a clear note of encouragement to those who have helped others who have grown weary and have fallen from the way. My brothers, he wrote, “if any one among you strays from the truth, and someone turns him around, let him know that the one who turns him back from his error will save his soul from death and will hide a multitude of sins” (author’s trans.).
These who have lost their way are the “sick ones” of the church family. They have wandered away. The Greek word here (planēthē) suggests one who has missed his path and is hopelessly lost. “Planet” was taken from this Greek word to convey the idea that the luminaries were “wandering stars” (cf. Jude 13), not “fixed” like the rest.
Wandering ones need to be brought back to the fold. James referred here not to evangelism but to restoration. Revival, not redemption, is in view. The rescue action is of great significance. A lost sheep is saved from destruction and his sins (the sins of the restored one, not the restorer) are covered as if a veil were thrown over them (cf. 1 Peter 4:8). He can move ahead again on the path toward spiritual maturity.
James has given clear instructions about how to achieve practical holiness and spiritual maturity. His pointed exhortations were designed to stab the consciences and stir the souls of his beloved Jewish brothers. Stand with confidence, serve with compassion, speak with care, submit with contrition, and share with concern. A believer should be what God wants him to be, do what God wants him to do, say what God wants him to say, sense what God wants him to sense, and share what God wants him to share. Spiritual maturity involves every aspect of life.















There are several indications that suggest that James is bringing his letter to a close. First, he uses the conjunction therefore that functions both as a transition and to introduce a summary. Another formal feature that supports this is the fact that there is a return to some of the themes that figure prominently in the earlier part of the book; for example, those of patience, prayer, and faith. Then there is also a call to hope and patience, with a warning to readers of the coming of the Lord and the Judge, which will happen very soon (verses 7-8).