Truth Telling

James 5:12.

Above all, my beloved, do not swear, either by heaven or by earth or by any other oath, but let your “Yes” be “Yes” and your “No’ be no, so that you may not fall under condemnation.


James packs all of its remarks about verbal integrity into two sentences comprising one verse. That verse is 5.12. If we read it literally, it states that the warning in 5.12 is the most important in a series of related items.

At the beginning of chapter 4 James attacks the problem of personal conflicts in the Christian community. In 4.1-10 he identifies this as a theological problem which requires sincere repentance. Beginning with 4.11, however, James recommends changes in behavior and attitude they need to make in order to get along better. Each one of these, in one way or another, has to do with controlling their speech.

In 4.11-12 he warns them not to speak against, or slander, one another. In 4.15-16 he warns them not to boast, especially about their plans, without listening to God. In 5.1-16 he decrees judgment upon the rich for defrauding their hired help, among them Christians. In 5.7-8 he advises his readers to be patient, rather than saying or doing anything in their frustrating situation because they can rely on the Lord to take care of them. In 5.9 he warns his readers not to complain against one another.

Finally, in 5.12, 'above all else' they must not make oaths but rather be totally forthright in their speech. James 5.12 is the last in a series of negative warnings about speech to help Christians get along with one another.

Further, it should be recognized that the concern for personal speech-ethics brought to a climax in James 5.12 is a theme that winds its way through the epistle from the beginning. Recognizing that the call for verbal integrity in James has been ranked atop other ethical concerns of speech in James, what may have influenced such an understanding?

First, the stress on verbal integrity from the lips of Jesus in Matthaean tradition (Mt. 5.33-37; 12.34-37; 15.18-20) may also have impressed the author of James.

Secondly, as many scholars points out, more of the basic kerygmatic and dogmatic concerns of the new believing community depended on honest speech than anything else. Among these he notes the concept of the Spirit who is active and grieves when believers attempt to deceive. Writer of the epistle says that every believer should have a credible and genuine communication with their neighbors.

In ancient Egypt falsehood is seen as something which cuts away the very fabric of world order. Hebrew wisdom articulates the long-lasting good to society of verbal integrity when Prov. 12.17 says, 'Truthful lips endure forever'. Philo refers to truth as 'the treasure as sacred as anything we possess in life'.

Verbal integrity perhaps is even more vital within subcultures. The Qumran community, fully aware that Israel had in its past aligned itself with falsehood against God. But they are called to be on the side of God and truth. They would be a 'community of truth', who 'practiced truth' and who spoke truth and did not lie. As Josephus describes the Essenes, each member was committed 'always to love the truth and to expose liars'.

Similarly, truth is vital to the Christian community. Truth in words and actions becomes a way of communicating the Kingdom of God, the new way of life being demanded. God desires all should have the knowledge of the truth. Christians are expected to speak the truth, walk in it, and obey it. Truthful speech is a vital aspect of the unity which binds together the new community of Christians. Eph. 4.25 highlights the crucial value of verbal integrity to bind together the Christian community when it says, 'Laying aside falsehood, each one speak the truth to his neighbor, for we are part of one another'.

God, however conceived, stands guard over truthfulness and sets the standard for truthfulness in society. Ps. 119.140 pictures God's speech as pure and uncontaminated, and Ps. 119.160 says God’s words 'are true'. God does not lie (Num. 23.19) nor break a covenant. God’s official spokespersons, whether prophets (Jer.1.9-12; 15.19; 37.2; Ezek. 3.17-21; 33.7-9) or priests (Mai. 2.6-7; Jer.14.34), maintain God’s verbal integrity when they speak for God. According to Ps. 5.6, God will 'destroy all who tell lies'

In rabbinic literature truth in speech, truth in character, and personal honesty and integrity in thought and in action are highly regarded virtues that are promoted consistently. A wise man should be inwardly what he is outwardly.

The assumption of all communication is that we tell the truth. But all centres of power and all persons in powerful positions are tempted to deceive, including Mass media, Pastors and theologians. Some institutions, the most noteworthy being governments, think they have a right to deceive. Even we theologians think we have the right to deceive people.

The stark imagery of the Bible serves as a useful reminder of the necessity for truthfulness in this age of mass communication. Isaiah’s lament has a modern ring: “In the public square, truth has been brought to its knees; honesty cannot enter. Truth is nowhere to be found, and whoever avoids evil is robbed” (54:14f). The best example of all evil, according to the NT, is the liar, and Satan is called liar par excellence. “When he lies, he speaks his negative tongue, for he is a liar and the father of lies” (John 8:44). Those who lie have their hearts filled with Satan (Acts.5:3).

Lying, then, is the very opposite of genuine communication, first disrupting it, and after repetitions, making communication impossible, thus separating people and communities. Such separation from each other and from God is the essence of sin. It is the ultimate ex- communication. In contrast, truth is an attribute of God and of the Spirit of Truth; truthfulness is the mark of those who believe in God. Truthfulness is a necessary condition for trust. Only when we are able to trust one another, we could able to live together with peace in our communities.
Let me conclude:
1. Truth is from God and we are called to tell truth in the midst of falsehood.

2. A wise man should be inwardly what he is outwardly.

3. We have to develop a speech Ethics in our lives.

4. We, theologians are supposed to speak truth even though the cost may be high.

5. We Christian communicators should learn that lying is the very opposite of genuine communication.

6. Credibility and Integrity of a person depends on what he/she speaks and acts.
7. We should believe that Separation from each other and form God is the ultimate excommunication

Therefore My dear friends, “putting away falsehood, let everyone speak the truth with their neighbors, for we are members of one another”…… let your “Yes” be “Yes” and your “No’ be no, so that you may not fall under condemnation. Amen.