Bible Commentaries
James 5

Introduction

Introduction

James begins the fifth chapter of this epistle with a continuation of his discussion on the problems of worldliness. The original readers were scattered throughout the Roman world and would be faced with many temptations. Because many of these Jewish Christians were poor, the rich Jews took advantage of them and mistreated them. James addresses these rich Jews and warns them of the judgment to come (James 5:1-6). He reminds them that their wealth will be worthless when facing judgment. Furthermore, he cautions the rich that God is carefully watching their treatment of the poor; and, in a graphic picture, he informs them that they are as calves fattened for the slaughter.

The writer then urges these Christians, many of whom are suffering, to maintain a spirit of patience and hope (James 5:7-11). Those who suffer should learn a lesson from the farmer who patiently waits for the rain to help his crops grow. He knows that impatience will not help them grow any faster. James also sets forth the prophets as a picture of patience. These great men were able to maintain their steadfastness even as they were suffering. The fact that they spoke the word of the Lord did not spare them from persecution.

James also condemns swearing, which is another form of worldliness (James 5:12). The Christian’s language is to be pure and above reproach. Because he is honest, he does not need an oath to confirm every statement he makes.

He then discusses the power of prayer and its importance in all areas of life (James 5:13-18). Prayer, a powerful blessing that God grants to His children, is appropriate under all circumstances. When one is physically sick, it is proper to pray for his recovery. When he is spiritually sick, he should confess his sins and pray to be healed.

James concludes the epistle in a practical way with words of encouragement to restore those Christians who have erred from the truth (James 5:19-20). In every generation, weak Christians yield to the world and wander from the truth. James wants us to know we should make the effort to bring these erring ones back to the fold. It is a time of rejoicing when these Christians do return because their sins are forgiven and they are saved from death.

Verse 1

Go to now, ye rich men, weep and howl for your miseries that shall come upon you.

Go to now: This expression "go to now" is one of James’ methods of calling attention to what will follow (see also James 4:13). The NIV renders the thought "Now listen."

ye rich men: James then enters into a detailed discussion on the "rich men" and the judgment that awaits them. This section is a continuation of the theme of worldliness that begins back in chapter 4. His words are not an indis- criminate attack against all who possess wealth in this world. Over the years God has had servants who possessed wealth and used it wisely. James, however, has in mind those rich individuals who are selfish, heartless, and evil.

Is James addressing Christians or non-Christians when he refers to these rich men? The context seems to favor the non-Christian. In fact, it appears the rich men described here are non-Christian Jews who would have much contact with the readers of this letter. James does not plead with them to turn from their evil practices. He does not call upon them to repent. Rather, his words are full of warnings about future judgment to come. In James 5:7-12, James returns to addressing Christians; the contrast between these two sections is obvious.

Why would James, in writing a letter to Christians, address non-Christians who probably would never read it? His purpose is to encourage Christians who were suffering at the hands of these rich men. While these non-Christians might never read these words, the Christians would; and they serve as a reminder that God is still in control and that justice someday will be rendered. They are not to envy the rich who seem to enjoy everything in this world; to do so would be to forget their calling. This practice of addressing groups not present is known as an apostrophe (Lenski 644). Addressing one group for the benefit of a different group is a common practice found in the Old Testament. The prophets often address Israel’s enemies with God’s threats in order to encourage the Jews. Jeremiah has words concerning Egypt (Jeremiah 46:2-28), the Philistines (Jeremiah 47:1-7), Moab (Jeremiah 48:1-47), and even Babylon (Jeremiah 50, 51). Isaiah has similar words for God’s enemies (Isaiah 13 - Isaiah 21).

weep: The rich are admonished to "weep" (klausate, an ingressive aorist), which has the thought of "burst into weeping" (Dana and Mantey 196). James expresses a sense of urgency here for the rich to realize the awful punishment that is awaiting them. In James 4:9, he encourages Christians to weep because of their repentance while here the rich should weep because of the judgment that is to come upon them. If the lost could only see the future that awaits them, it would cause them so much grief they would burst into tears.

howl: James intensifies the despair of the rich with the word "howl" (ololuzontes). This word, found only once in the New Testament, denotes "a more demonstrative and passionate expression of grief than weeping" (Vincent 361). It describes the wailing, shrieking, and frantic terror of those upon whom the judgment of God has come. Being a present tense participle, it indicates this howling and shrieking is continued. They are to "burst into weeping" and "continue howling" over their destiny. Many scholars also point out that "howl" comes from an onomatopoetic verb (one that imitates the natural sound associated with the object or action involved, such as "buzz") (Woods 258).

your miseries that shall come upon you: The rich should be disturbed because of the miseries that shall come upon them. "Miseries" (talaiporiais) refers to the hardships and troubles that will come upon the rich at judgment. "Shall come upon" (eperchomenais) is a futuristic present participle, referring to the judgment day. The future judgment of the wicked rich is such a certainty that it can be spoken of in the present sense as happening even now. The terrible forms of punishment, as described by Jesus and other inspired men, await the wicked rich.

Verse 2

Your riches are corrupted, and your garments are motheaten.

In James’ day there were three types of wealth: grain, garments, and monetary wealth (gold and silver). In this verse and the next, he will show all three types will be of no help for the rich on judgment day.

Your riches are corrupted: "Your riches are corrupted" probably refers to the first type of wealth, grains and other food items. In a land where the poor barely had enough to eat, having an abundance of grain would mark one as wealthy. Jesus illustrates this type of wealth when He tells the parable of a certain rich man whose fortune consisted of large crops (Luke 12:16-21). "Corrupted" means rotten and certainly could refer to items that perish, such as grain. It is a perfect tense verb, meaning it has been corrupted and still remains that way. James intends to point out that this type of wealth can never be trusted.

your garments are moth-eaten: This clause introduces the second type of wealth that will prove to be worthless on judgment day: clothing. The possession of several changes of clothing was a sign of wealth in the first century. Barclay writes,

In the east garments were wealth. Joseph gave changes of garments to his brothers (Genesis 45:22). It was for a beautiful mantle from Shinar that Achan brought disaster on the nation and death on himself and his family (Joshua 7:21). It was changes of garments that Samson promised to anyone who would solve his riddle (Judges 14:12). It was garments that Naaman brought as a gift to the prophet of Israel and to obtain which Gehazi sinned his soul (2 Kings 5:5; 2 Kings 5:22). It was Paul’s claim that he had coveted no man’s money or apparel (Acts 20:33) (115-116).

"Are" (gegonen) is another perfect tense verb with the thought being that these garments have been motheaten and still are. When large numbers of garments are stored in places where the temperature is warm for most of the year, there is the potential for damage to these garments, especially from moths. James is making the point that wealth is temporary and cannot be trusted: it can be easily lost or destroyed. Robertson illustrates this point by saying there were 250 millionaires who lost their wealth in the United States between 1929 and 1931 (57-58).

Verse 3

Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days.

Your gold and silver is cankered: James now points out that monetary wealth (the third type of wealth) is also worthless on judgment day. Their gold and silver "is cankered" (katiotai), that is, covered with rust (Thayer 340), a perfect tense verb meaning it has been and yet remains rusted. These metals actually do not rust, but James is applying a figure to them to indicate their lack of value. In discussing these three types of wealth, James uses language reminiscent of the words of Jesus in the Sermon on the Mount. Concerning the worthlessness of wealth, Jesus says, "Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal" (Matthew 6:19-20).

the rust of them shall be a witness against you: This expression describes the first of two duties that "the rust of this wealth" will accomplish on judgment day. "Rust" is from ios, which is translated poison in James 3:8. Here, it obviously refers to rust. "Shall be" (estai) is a future tense verb indicating that this event is still in the future. This rust will be a "witness" (marturion) against the rich. The figure is that of a court of law with a witness testifying against the accused. This rusted wealth will point out the guilt, selfishness, and greed of the wicked rich. The abuse of wealth will be brought forth as evidence, and there will be no denying this witness: his evidence cannot be contradicted. Instead of using their wealth to help the poor and themselves spiritually, these individuals have used it only for selfish purposes.

shall eat your flesh as it were fire: "Shall eat your flesh as it were fire" describes the second duty that this rust will perform on judgment day. The destroying power of wealth is found in these gruesome words. "Shall eat" (phagetai) points out that this event is yet in the future. "Flesh" (sarkas) is plural and probably refers to bodies. Biblical writers often picture "fire" as a part of the punishment of the wicked after the judgment. Hiebert writes,

But in the Day of Judgment their rusted wealth, like a rusty chain, will eat into their pampered flesh like a festering sore. Its effect will be "like fire," torturing while it devours. Rust consuming iron is a slow process; but James greatly intensifies the terror of the process by likening it to fire (The Epistle of James 87).

Wealth, when used properly, can be a friend and ally; but when used improperly, it can become one’s worst enemy. The desire for wealth can become one’s god and completely control his life (Colossians 3:5). When this submission to wealth happens, the covetous person spends his life trying to accumulate more riches. He can never be satisfied.

Ye have heaped treasures together for the last days: "Ye have heaped treasures together" (ethesaurisate) describes the common goal of these rich individuals and points to their selfish hoarding of wealth. It is an aorist tense verb, looking back to a characteristic of their lifestyle. Their purpose in life was to obtain as much wealth as possible and then to keep it stored up for themselves. Various scholars understand the expression "last days" to refer to the Christian age, the days just before the Lord’s return, the last days of the Jewish commonwealth before the destruction of Jerusalem, or even the last days of the individuals. The reference here appears to be to the Christian age.

Verse 4

Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth.

James now presents the actual charges to be brought against these rich men. They are guilty of oppressing their poor workers (verse 4), living in pleasure and luxury (verse 5), and killing the righteous (verse 6). He points out the social injustice of the times in graphic language.

Behold, the hire of the labourers: "Behold" (idou) calls attention to the scene he is about to describe. His picture is that of the completed harvest, a joyous time for the landowner and his workers. In this case it is not joyous because of the greed of the rich landowner. His wealth has just increased greatly; yet instead of sharing it with his workers, he concocts a scheme whereby he can cheat them out of their rightful wages. James points out that both the lost wages and the workers cry out to God for justice.

"Labourers" (ergaton) refers to the daily workers who brought in the crops for this rich man. Jesus refers to these daily workers in his parable of the workers in the vineyard (Matthew 20:1-16). Labor conditions were much different in the first century than they are today. These workers were often hired for just one day at a time, so to miss being paid would mean to do without daily food.

who have reaped down your fields: James then reminds the rich that these laborers are the ones "who have reaped down your fields." Their newly obtained wealth can largely be attributed to these field workers. "Who have reaped down" (ton amesanton), an aorist participle pointing to a completed, definite act, means to mow down or cut. It is used only here in the New Testament. "Fields" (choras) indicates the large properties owned by the rich.

which is of you kept back by fraud: James here charges the rich with deceit. This clause is from a perfect participle (apesteremenos) that means to rob or swindle. The perfect tense indicates the cheating has already taken place and still has not been corrected. These rich Jews, through some technicality or loophole, had found some dishonest way to cheat these poor workers who had no civil union or labor board to protect them. What these employers were doing, though, was a clear violation of their Jewish law, which made provision for the protection of the rights of Jewish workers. Deuteronomy 24:14-15 says,

Thou shalt not oppress an hired servant that is poor and needy, whether he be of thy brethren, or of thy strangers that are in thy land within thy gates: At his day thou shalt give him his hire, neither shall the sun go down upon it; for he is poor, and setteth his heart upon it: lest he cry against thee unto the LORD, and it be sin unto thee.

Despite that teaching, the love of money had the power to cause some of them to ignore the laws of God and to mistreat their workers.

crieth: James then adds that the hire or wages of these workers "crieth" (krazei), a present tense verb that indicates a continual crying out for fair treatment and justice. Here James personifies injustice as crying out for help. This personification of inanimate objects crying out for help is thought to have been taken from the Old Testament: Abel’s blood cried to God (Genesis 4:10), and the sin of Sodom cried for punishment (Genesis 18:20) (Lenski 650).

the cries of them which have reaped: Describing the second protest brought before God, this plea comes from the needy victims. They have been cheated; and instead of physically taking matters into their own hands, they bring their concerns to God. "Of them which have reaped" (ton therisanton) is an aorist participle, indicating the harvest has been gathered.

are entered into the ears of the Lord of Sabaoth: These cries "are entered" (eiseleluthasin) into the ears of the Lord. This verb is perfect tense, indicating the prayers have entered into the presence of God and still remain there. He will answer them in due time. God does not forget or ignore the prayers of His people. God has promised to punish the wicked and correct injustice, and He will do so according to His timetable, not ours. The martyrs John describes in the opening of the fifth seal cry to God for vengeance. The answer to them is to be patient until the Lord is ready (Revelation 6:9-11).

"Lord of Sabaoth" is an Old Testament term meaning "Lord of hosts." It refers to the power of God and the great numbers of angels on His side. This is the only time a New Testament writer uses this term without its being in a quotation from the Old Testament. In Romans 9:29, where it is quoted from Isaiah 1:9, it points to both a Jewish writer and a Jewish audience. "Lord of Sabaoth" is one of the most descriptive names for God to be found in the Bible. It emphasizes that God is on the side of the poor and helpless and that He will punish the wicked. The NIV translates the thought as "Lord Almighty."

Lenski points out the importance of the tenses in this verse: The tenses are worth noting: two aorist participles indicate the completed mowing and reaping; a perfect participle the fact that the wages are held back permanently; a present tense to indicate the continuous crying of the wages held out; a perfect tense to express the shouts that "have entered" the Lord’s ears to remain there until he responds to them (650).

Verse 5

Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter.

Ye have lived in pleasure on the earth: James now brings up the second charge against these rich men. They "have lived in pleasure" (etruphesate) is an aorist tense verb that means "to live delicately or luxuriously" (Thayer 631). It is found only here in the New Testament. The aorist tense indicates living luxuriously is characteristic of their lifestyle.

"On the earth" pictures their pleasures as being materialistic and not spiritual. These rich ones center their affections on the things of the world and not on the things above (Colossians 3:1). They deny themselves nothing as far as this life is concerned.

and been wanton: "Been wanton" (espatalesate) continues the description of their luxurious living. This word means to give one’s self to pleasure. Hiebert mentions that it "adds the thought of wastefulness to the picture of self-indulgence" (The Epistle of James 291). This term is used only here and in 1 Timothy 5:6 where it is rendered "liveth in pleasure." This verb is also aorist and again pictures their lifestyle. The difference between these two verbs may be that--while both are used in reference to luxurious living--the latter includes the thought of being extravagant and wasteful.

ye have nourished your hearts: "Have nourished" (ethrepsate) means to fatten. This term brings to mind the thought of cattle being fattened for the day of slaughter. Cattle are not capable of understanding their approaching destruction as they fatten themselves on their feed. In like manner, these rich men do not consider their outcome as they live their lives of ease and luxury, fattening themselves for the judgment just as cattle are fattened for the slaughterhouse. In this verse, James informs us that the behavior of the ungodly rich is no better than that of dumb animals. They live their lives on the same level with the beasts. Jude makes this same comparison between man and beast, "Yet these men speak abusively against whatever they do not understand; and what things they do understand by instinct, like unreasoning animals--these are the very things that destroy them" (verse 11 NIV).

as in a day of slaughter: The "day of slaughter" does not appear to refer to the day of judgment. It is not "the" day but, rather, "a" day. It is indefinite, having the quality of a day connected with slaughtering. It seems to be parallel with "in the last days" (Hiebert, The Epistle of James 292). There are consequences that go with our choice of lifestyles. When one selects only materialistic means to please himself, he is no better off than the cattle being fattened for slaughter.

Verse 6

Ye have condemned and killed the just; and he doth not resist you.

Ye have condemned: This is the third charge James brings against the rich: they are guilty of murdering the righteous. "Have condemned" (katedikasate) is aorist in tense and refers to one who judges against another or pronounces another guilty (Thayer 331). As James teaches in James 2:6, these rich men apparently wielded great influence in the judicial system of their day. The reference may be to Jewish courts, which these rich men no doubt dominated, or to Gentile courts where they could influence the pagan judges. The poor had no chance for a fair trial, no matter which court James has in mind.

and killed the just: "Killed" (ephoneusate) is an aorist verb that means to murder. The aorist tense indicates this statement is a summary of the past. This murderous attitude was characteristic of the lives of these rich. They would stop at nothing in order to continue their lifestyle.

There is considerable disagreement over the identity of "the just." Some writers maintain that "the just" is not limited to just one person but to a representative of his class. Others believe this reference is to Jesus. Peter (Acts 3:14), Stephen (Acts 7:52), and Paul (Acts 22:14) use this title of "the just" to refer to Jesus. If James is referring to Jesus in this passage, he is not charging these Jews with personally killing Christ but, rather, with guilt by association because, as a nation, they rejected and crucified Him. These rich Jews displayed the same attitude towards the truth as did the ones who actually participated in the killing of Jesus. The context, however, seems to point to "the just" as being a representative of his class. The rich have cheated the poor (verse 4), and now they are judging and killing them. Since darkness always hates the light, these individuals hate the morally upright and just man and will do everything in their power to eliminate him.

and he doth not resist you: "Doth not resist" (ouk antitassetai) is a present tense verb indicating the continual refusal of the just to resist this evil. This word is used in James 4:7 where Christians were told to "resist" the devil. It is a military term meaning to battle against the enemy. These unfairly treated Christians did not retaliate against the brutal methods of the rich. In accepting this non-resistant attitude toward the wicked rich, they were following the words of Jesus: "resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also" (Matthew 5:39).

Verse 7

Be 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.

James now directs his attention away from the rich and back to the suffering Christians. He encourages them to wait patiently for the Lord’s return instead of trying to take matters into their own hands when they are treated unjustly. One indication of worldliness is the desire to repay evil with evil. It is important for the Christian not to bring himself down to the world’s level by recompensing evil when unjustly treated. How can the kingdom of heaven be different from other kingdoms if its citizens retaliate with evil when mistreated? Paul writes to the Romans, "Be not overcome of evil, but overcome evil with good (Romans 12:21). The Lord promises to correct all wrongs when He returns (2 Thessalonians 1:6-9).

Be patient: "Be patient" (makrothumesate) is a command suggesting urgency (aorist imperative). In view of man’s tendency to want to return evil for evil, it is vital for Christians to exercise patient restraint. The term literally means "long-tempered." Thayer defines it "to persevere patiently and bravely in enduring misfortunes and troubles" (387). James uses a different Greek word for "patient" in this passage than he does in James 1:3-4. While the words are synonyms, there is a slight difference between the two. This term comes from makrothumia and signifies a patience with respect to persons. The term "patience" in James 1:3-4 is from hupomone and refers to that patience with reference to things. While both of these qualities are ascribed to Christians, only makrothumia is attributed to God (Exodus 34:6; Romans 2:4). God respects the free will of men and, therefore, must exercise patience towards those who resist Him. Inanimate objects cannot resist God; therefore, hupomone can find no place in Him (Trench 198).

unto the coming of the Lord: James encourages Christians to be patient until "the coming of the Lord," a reference to the second coming of Christ. It is at this time that all wrongs and all forms of social injustice will be corrected. This hope for true justice is the motivation or reward for their patience. It would be difficult for Christians to endure with no promise of reward for their suffering.

The term "coming" (parousias) is one of the most common New Testament words used for the return of Christ (see 1 Corinthians 15:23; 1 Thessalonians 4:15; 2 Thessalonians 2:1). Barclay comments on the term in this way:

In secular Greek this is the ordinary word for someone’s presence or arrival. But it has two other usages, one of which became quite technical. It is used of the invasion of a country by an army; and specially it is used of the visit of a king or a governor to a province of his empire. So, then, when this word is used of Jesus, it means that his Second Coming is the final invasion of earth by heaven and the coming of the King to receive the final submission and adoration of his subjects (122).

Concerning the second coming of Christ, the scriptures teach that it will come without warning as does the thief (2 Peter 3:10); the actual time when it occurs cannot be predicted (Matthew 24:36); all of the dead (righteous and unrighteous) shall be raised (John 5:28-29); every individual will be judged and will be rewarded or punished according to the things done in his body (2 Corinthians 5:10); and the kingdom will be delivered back to God (1 Corinthians 15:23-24).

The popular denominational concept of "the rapture" and the "millennial reign of Christ" will not fit within the timetable of the second coming. These two concepts are a part of a doctrine termed premillennialism, which is the belief that the second coming of Christ will occur before His 1,000 year reign on earth. The religious community, in general, widely teaches and accepts the premillennial doctrine. While details may vary from individual to individual, the basic beliefs of this doctrine are these:

1. Christ was rejected by the Jews at His first coming and did not establish His kingdom. The church, instead, was established.

2. The Jews, as a nation, must be returned back to Palestine.

3. Jesus will come in an invisible, silent manner and will snatch (rapture) the righteous living, raise the righteous dead, and take them to heaven.

4. Those remaining on earth will endure a seven-year tribulation period.

5. Jesus will return and defeat his enemies at Armageddon.

6. Jesus will then establish His kingdom on earth and reign for 1,000 years.

Although these points are not a comprehensive presentation of premillennialism but only a brief outline, two of the above points show premillennialism to be false. First, the assumption that the establishment of the kingdom was postponed in the first century because of the Jews’ rejection of Christ is false. His rejection by the Jews did not come as a surprise to Jesus because some 700 hundred years before this time Isaiah prophesied, "Who hath believed our report? and to whom is the arm of the LORD revealed" (Isaiah 53:1). The Lord used this same passage to refer to the unbelief of the Jews in His generation (John 12:38). If it were the Jew’s rejection of Jesus in the first century that caused the kingdom’s postponement, what makes us think the modern Jews are more likely to accept Him? The scriptures also point out that the kingdom was established in the first century. Both Paul (Colossians 1:13) and John (Revelation 1:9) mention that they were in the kingdom. Jesus mentions the new birth puts one into the kingdom (John 3:5). How can one today preach the new birth if the kingdom has not been established? Paul even indicates that when Jesus returns He will deliver the kingdom back to God and not establish it: "But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming. Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power" (1 Corinthians 15:23-24).

The second mistake of premillennialism is found in its claim that Christ will come in stages. Christ does not come for the righteous at one time and for the rest of the world at a different time (2 Thessalonians 1:7-10; John 5:28-29). Neither is His coming silent and invisible. As Paul says, "For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord" (1 Thessalonians 4:16-17; see also 2 Peter 3:10). Many have referred to that verse as the loudest in the Bible; certainly it indicates that the second coming of Christ will be visible and audible to all.

Behold: "Behold" (idou) calls attention to the words that follow. In order to illustrate the need for patience, James alludes to the practice of the farmer. Agriculture being very important then, the readers would be able to identify with the illustration.

the husbandman waiteth for the precious fruit of the earth, and hath long patience for it: The term "husbandman" refers to a farmer, a tiller of the ground. This farmer is not the "day laborer" James refers to in verse 4 but, rather, a tenant farmer or an actual landowner. He plants his crops in hopes of obtaining "precious fruit." It is "precious" or valuable because of its great importance to him. He has worked it and worried over it; with his own hands, he has nurtured it. It is his livelihood, the means by which he feeds his family. Naturally, it is precious to him.

James uses two present tense verbs to describe his continual attitude toward his crop. He "waiteth" (ekdechetai), which means to look for or expect. He also "hath long patience" (makrothumon) for it, a present participle picturing the farmer longing and hoping for a good crop.

until he receive the early and latter rain: The farmer looks forward to "the early and latter rain." While the term "rain" is not found in many of the best Greek manuscripts, the thought is understood. The "early rains" refers to those thunderstorms that enter Palestine in October and November, rain that is essential for preparing the ground for plowing and germination of the grain. The "latter rain" occurs in April and May and helps to mature the crops. The reference, then, is to the autumn and spring rains necessary for good crops. The better the rain, the better the crops. The farmer, at the mercy of the elements, must learn to wait patiently for the harvest.

Verse 8

Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh.

Be ye also patient: Having used the patient farmer to encourage the Christian to see the necessity of patience, James instructs his readers to "be ye also patient." "Ye" (humeis) is emphatic. "Be patient" (makrothumesate) is another command expressing urgency. James is commanding, "You also must be patient." His thought may be paraphrased, "Do not be overcome or frustrated by the evil in the world. Do not lose your cool and react in a sinful manner. Practice patience."

stablish your hearts: In referring to that inner strength that is necessary to overcome unfair treatment, James further instructs them to "stablish" (sterixate) their hearts, a command expressing urgency. It means to strengthen or make firm so as to be unmovable. "Hearts" refers to the inner man, the spiritual man. James’ command, then, is that the Christian should strengthen the inner man so that he does not sway with the problems he encounters. He should develop courage and steadfastness in the face of trials and persecutions. James knew that the ability to overcome afflictions and unjust treatment was dependent upon the inner man. If the inner man is strong, he will endure; but if the inner man is weak, he will resist evil with evil.

for the coming of the Lord draweth nigh: James then adds that the coming of the Lord "draweth nigh" (eggiken). This term is a perfect tense verb that is translated into the sense of present tense. The thought brings to mind many questions. Did James expect the Lord to come in his lifetime? How could something be said "to draw nigh" or near, and yet as we know today, be at least 2,000 years away? Is James referring to the second coming of Christ or some other event? Some believe that James may be referring to the destruction of Jerusalem that happened in 70 A.D. Jesus describes this destruction of the Jewish nation as a coming of the Son of man in judgment (Matthew 24:30). Other New Testament passages seemingly point forward to this great destruction (Hebrews 10:25; 1 Peter 4:7). This context, however, seems to favor the second coming of Christ more than the destruction of Jerusalem.

Despite Jesus’ teaching that no one would know the time of His coming, some mistakenly believe that the apostles taught the imminent return of Christ in their lifetime. It is significant that both Peter (2 Peter 1:15) and Paul (Acts 20:29) mention they would die before the second coming, even though they did not know the time of His coming. So what does James mean when he says the coming of the Lord "draws nigh"? It means that the return of the Lord is so certain and sure that it is possible to say that His return is near. Every generation is cautioned that Jesus might return during their time. Jesus warns, "Be on guard! Be alert! You do not know when that time will come" (Mark 13:33 NIV). The prospect of the Lord’s return at any time keeps the faith of the Christian strong. If the Christian knew the Lord would not come for several centuries, there would be the temptation not to watch or be prepared.

Verse 9

Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door.

Grudge not one against another: "Grudge not one against another" is the prohibition of an act already in progress. The term "grudge" (stenazete) means to groan or grumble. James is actually saying, "stop your grumbling against each other." This instruction is not an opinion but a command. "Another" (allelon) is a reciprocal pronoun that represents an interchange of action between parties. This grumbling is not an isolated case of one disgruntled Christian but, rather, of many Christians. James draws a very sad picture of what often happens in moments of great frustration: we vent our anger on those who are closest to us. Hard times had come upon these Christians, and they were taking it out on other Christians who were not responsible for their problems. Instead of aiding and comforting one another, they were taking out their frustrations on each other. While Christians are supposed to be on the same team, we often act as if we are opponents. Paul’s words to the Galatians remain appropriate for all Christians: "But if ye bite and devour one another, take heed that ye be not consumed one of another" (Galatians 5:15).

lest ye be condemned: "Lest ye be condemned" is a negative purpose clause that means to be judged. It indicates the result that will come upon Christians because of their grumbling. James is reminding them of the principle that we reap what we sow (Galatians 6:7-8). If we sow grumbling and discord among the brethren, it should come as no great surprise that we will reap judgment from Christ.

behold, the judge standeth before the door: This phrase continues the warning of verse 8 that Christ could come at any time. The "judge" is Christ, as He is often portrayed in the scriptures (Matthew 25:31-46; 2 Corinthians 5:10). "Standeth" (hesteken) is a perfect tense verb conveying the thought "He has been standing and even now is still there." "Before the door" uses the preposition pro (meaning before) and may be translated "at the door." "Door" is actually plural in the Greek (ton thuron) and may indicate double doors. The picture James presents is that of Christ standing behind double doors, ready to burst through at any time for judgment. No one knows the time of His coming, so all should live as if He could come at any time. These are words of encouragement, yet at the same time they are also words of warning. James is saying, "Don’t grumble at your brethren because judgment could come at any time."

Verse 10

Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience.

Take, my brethren, the prophets: The prophets occupied a lofty position in the minds of the Jews. They were well known for their courage and dedication to the truth. As James points out, they should be equally respected for their patience in time of affliction.

who have spoken in the name of the Lord: This clause indicates the work these great men accomplished. They spoke with the authority of the Lord; their words were His words. These inspired preachers called the people back to God.

for an example of: Vincent describes "example" (hupodeigma) as literally meaning "a sculptor’s or a painter’s model, or an architect’s plan" (331). It has come to mean a copy that is to be imitated. James holds up the perseverance of these prophets as models or copies to be duplicated. It is significant that this term "example" actually occurs first in the sentence in the Greek, being placed there for emphasis.

Suffering affliction: "Suffering affliction" (kakopatheias) is a word that has either a passive meaning of "the suffering, misfortune, or misery that comes to a person" or an active meaning of "the suffering that a person endures, the strenuous effort he makes, or the perseverance he practices" (Arndt and Gingrich 397). The active meaning fits the context better. This word, as a noun, is found only here in the New Testament.

The Old Testament is full of examples of prophets who endured much grief and pain because of their preaching. Perhaps no prophet better exemplifies this type of endurance than Jeremiah, who has been called the "weeping prophet." He preached before, during, and after the troubled times of the Babylonian siege (606-586 B.C.). He was excluded, shunned, hurt, and hated during that time. The men of his own hometown plotted against him (Jeremiah 11:21). He was not allowed to marry or have children (Jeremiah 16:1-2). The national leaders plotted against him (Jeremiah 18:18). He was beaten and put into stocks (Jeremiah 20:1-2). He was placed on trial for his life (Jeremiah 26:8-11). He was later beaten and imprisoned (Jeremiah 37:11-15) and thrown into a cistern (Jeremiah 38:1-13). Despite one misfortune after another, this great prophet endured. Others who suffered for the truth include Elijah, Daniel, and Isaiah.

and of patience: These prophets are also examples of "patience" (makrothumias). As seen in James 5:7, this term refers to that patience shown toward persons. It would have been easy for the prophets to quit preaching because of the treatment given to them by their brothers. Yet in spite of the hardness of Israel’s heart, the prophets continued to plead with them to return to God. They did not give up even when they were mistreated.

James, in this verse, points out that the prophets were acknowledged by all as being great servants of God. James’ words alert Christians that if these faithful and worthy men were not spared from persecution, then Christians may suffer also. The original readers of James, and even those of today, were not to think they were better than the prophets. With these encouraging words, James is echoing the words of Jesus from the Sermon on the Mount: "Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you" (Matthew 5:12).

Verse 11

Behold, 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.

Behold, we count them happy which endure: This is the last time in this epistle that James uses the term "behold" (idou) to draw attention to what he is about to say. James includes himself with those who honored the ones who endured. "We count happy" (makarizomen) means "to pronounce blessed" (Thayer 386). It is a present tense verb indicating that "we continue to honor" those who remain faithful. "Them which endure" (tous hupomeinantas) is an aorist participle used to refer to a specific class of God’s servants. In this passage we see a heartfelt respect and admiration from James for those who have suffered for righteousness’ sake and have endured.

Ye have heard of the patience of Job: James refers to a specific example of steadfastness from a well-known Bible figure. Job occupies a lofty position in Jewish thought. He endures the worst of heartaches when lesser men would have fallen. Whenever he loses everything (including his wealth, health, and family), he refuses to accuse God falsely. The scriptures describe Job with these words, "In all this did not Job sin with his lips" (Job 2:10). That passage does not mean, however, that Job had nothing to say about his predicament. A casual reading of the book reveals that he has some strong discussions with his "friends" about his spiritual condition. They constantly remind him that all of his suffering has come upon him because of his sins. This charge he strongly denies. Job even protests to God concerning his condition (Job 10:18; Job 30:20-23). We can understand the patience of Job, then, as endurance. The term "patience" (hupomonen) used here is the same word used in James 1:3-4, where it means "staying power" or perseverance.

and have seen the end of the Lord: This statement refers to the conclusion of Job’s difficulties. There is a "happy ending" to the story of the suffering of Job, and James’ readers are familiar with it. They knew about the "end of the Lord." After Job’s trials were over, the Lord "blessed the latter end of Job more than his beginning" (Job 42:12). God possesses the ability to take away the hurt and, at the same time, recompense the faithful. James intends to remind us that a future reward also awaits those Christians who remain patient in the face of adversity. James has already indicated that a "crown of life" is ready for those who endure trials (James 1:12).

that the Lord is very pitiful, and of tender mercy: James uses two adjectives to describe further the sympathetic nature of the Lord. The first one is rendered "is very pitiful" and comes from polusplagchnos, which means very kind or full of pity. James may have coined this word since it is not found elsewhere in New Testament or in the Septuagint (Hiebert, The Epistle of James 306). The second adjective is "of tender mercy" (oiktirmon), found only here and in Luke 6:36 in the New Testament. James is reminding Christians that the sympathetic Lord of Job continues to possess the same nature today. It is a relief to know that the Lord notices the patient endurance of Christians in the midst of afflictions.

Verse 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.

James here condemns a fourth form of worldliness, the making of oaths. Strife (James 4:1-12), presumptuous planning (James 4:13-17), and an improper reaction to injustice (James 5:1-11) are the other three forms of worldliness he condemns. Just as he urges patience against grumbling (James 5:9), he now uses strong language to discourage the use of self-serving oaths.

But above all things: "Above all things" can be interpreted in two ways. First, it can be thought of as temporal, "the first thing you must do." Secondly, it can be thought of as showing priority, "the most important thing you must do." The latter is probably closer to the original meaning of James. No matter which thought he intends, however, the words show the seriousness of this problem. It is a grave problem and must be stopped.

swear not: "Swear not" (me omnuete) is a present imperative with a negative, involving the prohibition of an act already in progress. Unfortunately, this practice of swearing was already in progress. The type of swearing James is considering does not appear to be the cursing or using of profanity that we commonly associate with this word. He seems to have more in mind the practice of taking oaths. Thayer defines "swear" as "in swearing to call a person or thing as a witness, to invoke, swear by" (444). Hiebert adds,

The reference is to the practice, in ordinary relations of life, of confirming a statement with an oath. Swearing an oath thus may be defined as making an appeal to God, or to something held sacred, to support the truthfulness of a statement, promise, or vow. The practice was common among the Jews to support almost every statement in life’s daily relationships (The Epistle of James 310).

neither by heaven, neither by the earth: The Jews soon made a farce out of the seriousness of oaths. They developed a system whereby they considered some oaths binding and others not. If an oath actually invoked the name of God, they considered it binding. An oath that did not call God as a witness could be broken. Thus, they found they could make promises and not keep them because the oath did not contain the name of God. They developed the practice of swearing "by heaven" or "by earth." These oaths gave the impression of being pious but were actually ones that could be ignored. It is reminiscent of children today telling an untruth with their fingers crossed behind their backs and thinking it is not a lie. This practice could have made a mockery out of Christianity. It is the use of this type of oath that both Jesus (Matthew 5:33-37) and James condemn.

neither by any other oath: "Any other (allon) oath" refers to another oath of the same kind (Summers 154). If James had purposed to condemn all types of oaths, he would have used heteros, which is another of a different kind. James is condemning those oaths that are irreverent, sacrilegious, and even blasphemous.

but let your yea be yea; and your nay, nay: "Let be" (eto) is a present imperative, making this a command for continual behavior. This phrase indicates the speech of Christians should be honest, with no further need for additional words or oaths to prove their validity. A simple "yes" or "no" should be all that is needed from a Christian. If a Christian must continually call upon oaths or witnesses to verify the truthfulness of his statements, he has a problem with the truth.

lest ye fall into condemnation: "Lest ye fall into condemnation" describes the future reward for swearing. "Fall" (pesete) is an aorist subjunctive verb, with the subjunctive mood being the mood for potential action. James is warning his readers that if they do not cease swearing, when judgment day comes it will result in their condemnation. A question that needs to be considered at this point is this: does this verse forbid all types of oaths? Would this prohibit marriage vows or oaths taken in a court room? Verse 12 does not seem to have in mind these type of oaths, so they would be permissible. Woods points out that in the New Testament several occurrences of permissible oaths are found:

1. Jesus is put under oath by Caiaphas (Matthew 26:63-64).

2. Paul appeals to God as a witness several times in what is considered an oath (Romans 1:9; 2 Corinthians 1:23; Galatians 1:20; and Philippians 1:8).

3. God swears by Himself since there is no greater (Hebrews 6:13) (292).

McGarvey makes a good summary of this verse:

We conclude, then, that judicial oaths, and oaths taken in the name of God on occasions of solemn religious importance, are not included in this prohibition; but as these are the only exceptions found in the Scriptures, we conclude that all other oaths are forbidden (57).

Verse 13

Is any among you afflicted? let him pray. Is any merry? let him sing psalms.

James now begins the closing section of his letter in which he emphasizes the power and importance of prayer. As he points out, prayer is important in every area of life. His words serve as a commentary on such passages as "Pray without ceasing" (1 Thessalonians 5:17) and "men ought always to pray and not to faint" (Luke 18:1).

Is any among you afflicted?: He first asks, "Is any among you afflicted?" "Any" (tis) is an indefinite pronoun and could refer to any Christian being afflicted. "Is afflicted" (kakopathei) means to suffer misfortune or be in trouble. This is the verbal form of the same word used in verse 10 to describe the affliction of the prophets.

let him pray: For the one who is suffering affliction, James instructs "let him pray." Instead of feeling sorry for himself, making life miserable for others, lashing out, grumbling, or even swearing, the Christian is admonished to pray. This behavior, of course, is not the way of the world, which teaches a person to defend himself and take matters into his own hand. Christians, however, are spiritual people and are not guided by the flesh. "Let him pray" (proseuchestho) is a present imperative with the thought "let him keep on praying." Prayer is a continuous, habitual part of the Christian’s life. Jesus never did promise this life would be easy, but He did promise to help the Christian in living it. Tasker adds,

Instead of resorting to mutual recrimination under the trials of their earthly life, or impetuously breaking out into oaths, Christians are here bidden to turn constantly to prayer, whatever the circumstances may be. The habit of prayer should be, and indeed is, one of the most obvious features which differentiates a Christian from other people (126).

Is any merry?: James now asks another question: Is any merry? "Merry" (euthumei) refers to being cheerful or happy. He takes the Christian to the opposite end of the emotional spectrum. There are times in the life of the Christian when he is not facing affliction, but everything seems to be going his way. He is not to forget God under these circumstances.

let him sing psalms: The happy and cheerful Christian, James says, is to sing "psalms" (psalleto). This term is also a present imperative that commands the Christian to "let him keep on singing psalms." This word comes from psallo, the term used by many to attempt to justify the use of instrumental music in the worship of the church. Advocates of instrumental music appeal to the meaning of the word in classical Greek, which came before New Testament Greek, where it meant to pluck, to twang, or to play a stringed instrument. Thayer mentions, however, that in the New Testament, it means "to sing a hymn, to celebrate the praises of God in song" (675). This change illustrates the evolution that some words went through from classical Greek to New Testament Greek. This word cannot be used to justify instrumental music in the worship of the church.

This verse tells us that singing is an important part of Christianity. James points out that when we are happy we should not forget God. Singing is the natural expression of the joyful heart. Have you ever been around a happy individual and noticed how he seems to hum or whistle frequently? He simply cannot be quiet. Likewise, songs that honor, glorify, and praise God should burst forth from Christians. It is difficult to imagine how one could be on the road toward heaven and not have a song in his heart.

The behavior of the Christian is to be constant whether he is on a peak or in a valley in his life. He should be in the practice of approaching God constantly in prayer or song. Any other behavior indicates the need for spiritual growth in the life of the individual.

Verse 14

Is 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:

Verses 14 and 15 constitute some of the best known and most difficult teaching in this epistle. Scholars are divided over whether the "sickness" and the "anointing with oil" are to be understood as physical or spiritual. The verses must be studied together before the reader can see the total picture.

Is any sick among you?: Having asked earlier, "Is any merry?" James now asks another question: "Is any sick among you?" The primary meaning of the word "sick" (asthenei) is "to be weak, feeble" (Thayer 80). Arndt and Gingrich list several different uses of the word:

1. Literally, to be weak or powerless.

2. Of bodily sickness.

3. Of weakness of any kind.

4. Figuratively of religious and moral weakness.

5. To be weak economically, be in need (115). (Also see Vines IV 204; Kittle 83-84)

The term astheneo (from which asthenei comes) is found thirty-six times in the New Testament. It is translated by such words as "sick," "impotent folk," "impotent man," "were diseased," and "weak." It is translated "sick" seventeen times and "weak" sixteen times (Wigram 87). In the gospel accounts, it is generally translated "sick" and refers to physical sickness. In the epistles, however, it is translated "weak" in the majority of cases and often refers to spiritual weakness. Paul, for example, says, "Him that is weak in the faith receive ye, but not to doubtful disputations" (Romans 14:1). (See also Romans 4:19; 1 Corinthians 8:9; 2 Corinthians 11:29; 2 Corinthians 13:3).

While this word is commonly used for physical sicknesses of the body, it also may be used for moral or spiritual weaknesses. The context determines in which sense the word is used.

let him call for the elders of the church: James here gives the answer to the question he asks. "Let him call" (proskalesastho) is in the middle voice and shows the first step to recovery. In this case, James places the responsibility on the individual himself to call the elders. Instead of the sick coming to the assembly, the elders were to go to them. The order seems to be reversed today among those who believe in miraculous faith healing.

The sick individual is to call for the "elders of the church." Thayer defines the term "elders" (presbuterous) as "those who presided over the assemblies (or churches)" (536). These same men are also known in the New Testament as bishops (1 Timothy 3:1), pastors (Ephesians 4:11), overseers (Acts 20:28), and presbyters (1 Timothy 4:14). Each congregation is to have a plurality of elders (Acts 14:23; Philippians 1:1). They are to be chosen, not self-appointed (Titus 1:5; Acts 14:23). They are to meet a list of qualifications (1 Timothy 3:2-7; Titus 1:6-9). The congregation selects them to provide spiritual oversight over the congregation (1 Peter 5:1-3; Hebrews 13:17). Their oversight is limited to one congregation and not to several (Philippians 1:1).

The elder’s work is spiritual in nature and involves these duties:

1. Feeding the flock (Acts 20:28; 1 Peter 5:2).

2. Watching for souls (Hebrews 13:17).

3. Ruling over the church (Hebrews 13:7; Hebrews 13:17; Hebrews 13:24; 1 Timothy 5:17).

4. Teaching and correcting (1 Timothy 3:2; Titus 1:9).

5. Admonishing (1 Thessalonians 5:12).

An understanding of the spiritual work of these church leaders is important in determining the meaning of verses 14-15.

James uses the term "church" (ekklesias) to refer to the local body of believers. The term "church" is used in one of three ways in the New Testament: the universal church (Matthew 16:18), the local body in a specific area (1 Corinthians 1:2), and the assembled body (1 Corinthians 14:23; 1 Corinthians 14:28). In his first reference to the church, James uses the Jewish sunagoge (James 2:2) while here he uses ekklesia, indicating that in the early stages of the church the terms were interchangeable.

let them pray over him: When the elders come to the man who is sick, they will be able to pray for him. James puts great importance on the power of prayer. "Let them pray" (proseuxasthosan) is the main verb in this verse and emphasizes that prayer is the work of the elders. The most important work the elders can do for the sick is to pray for them. "Over him" does not refer to their posture during prayer but, rather, to praying in the behalf of the one who is sick.

anointing him with oil in the name of the Lord: The term "anointing" (aleipsantes), an aorist participle, "is a general term used for an anointing of any kind" (Vine I 58). This term generally is used in reference to secular activities, although in the Septuagint it is used in the sacred sense of anointing priests (Exodus 40:15; Numbers 3:3), and its cognate noun is used in the symbolic sense of receiving blessings (Isaiah 61:3). The Greeks had a second term they used for anointing (chrio). It is more limited than this first term and refers to sacred and symbolic anointings. Hiebert points out, however, that in a secular papyrus document the cognate noun is used with a secular connotation for the lotion for a sick horse; and the verb is applied to camels (The Epistle of James 320-321). It is important to note that James uses the more general term, which can include either physical or symbolic anointing.

The "oil" (elaio) is a reference to olive oil, and the Bible indicates it was used in several ways:

1. To appoint to a high position or office (1 Samuel 16:12-13).

2. To make bread for the tabernacle (Exodus 29:2).

3. For food--in preparing bread (1 Kings 17:12).

4. As a cosmetic for the face (Psalms 104:15).

5. For a light--to burn in lamps (Exodus 27:20).

6. As a medicine for healing (Luke 10:34).

7. As a symbol of spiritual blessing (Hebrews 1:9) (Caldwell 22).

"In the name of the Lord" indicates that it was the Lord who would be the one to grant healing. These elders are acting in accordance with the authority of Christ.

Verse 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.

James now mentions the benefits that will come because of prayer: the sick one will be saved--raised up by the Lord--and his sins will be forgiven him.

And the prayer of faith: Some suggest that this "faith" is miraculous (1 Corinthians 12:9). While that idea could be true, it does not have to be limited to a miraculous work. It is more likely the "prayer of faith" is that prayer that comes about because of faith (subjective genitive). It is interesting that the prayer of faith comes from the elders. The elders have complete trust in God that He will answer their prayers and help this one in need. Sometimes when the modern "faith healers" fail to heal the sick, they make the excuse that the sick simply did not have enough faith. James, however, indicates that the faith is required of the one praying.

shall save the sick: The term "sick" (kamno) comes from a different word from the word "sick" in verse 14. This term basically means to be weary or fatigued, with the secondary sense of growing weary by reason of sickness (Tasker 133). It occurs only three times in the New Testament; and the other two occurrences refer to weariness, not physical sickness (see Hebrews 12:3; Revelation 2:3). The prayer of faith will "save,"--that is, rescue--this weary one from his weakness.

and the Lord shall raise him up: This phrase describes the second benefit to come to the one who calls the elders for help. The "Lord" is described as being the true source of the healing. He alone holds in His hands the power to restore health or take it away.

and if he have committed sins, they shall be forgiven him: James mentions the third benefit of the prayer of faith: it leads to the forgiveness of sins. The introductory conditional clause--"if he have committed sins"--suggests high probability. He may not have committed sin, but it is likely that he did. "Have committed" (peoikos) is in the perfect tense, indicating the sinner is now existing with the consequences of his past sins. These sins will be "forgiven" him--God remembers them no more. This verse teaches that the sick one repents, confesses his sins, and the elders pray for his forgiveness.

Numerous difficulties emerge in attempting to understand James’ teaching in verses 14 and 15. The major obstacle, perhaps, is determining whether the sickness and anointing are physical or spiritual. There are three major views that can be presented on this passage, and each view must satisfactorily consider these questions:

How does the interpretation fit within the immediate context?

How does the interpretation deal with the calling of the elders?

How does the interpretation deal with the anointing of oil?

How does the interpretation explain the universal promise of verse 15?

The first view is that the sickness is physical and the oil is literal, being used for medicinal purposes. Based upon the definitions of the words, the sickness could be physical and the "anointing with oil" could be the use of oil as medicine. Oil was one of the best-known medicines available at that time, being used both internally and externally. In the parable of the Good Samaritan, the Samaritan poured oil into the wounds of the injured man (Luke 10:34). If James is using the anointing in this way, the oil serves as medicine and the prayer as a request for God’s providential help for the sick. The purpose in calling the elders would be because they were leaders and men of spiritual reputation. Their prayers would be helpful because they were righteous men.

There are some objections, however, to this position. James calls for a specific group to deal with a specific problem. The elders are called because of sickness. If the sickness is physical, why call for spiritual leaders and not for doctors? Doctors were available in the first century (Matthew 9:12; Colossians 4:14). Also, this sickness is serious enough that the sufferer needs special help. One may say, "This passage is fulfilled today in the sense that we have doctors to take care of the medicine and elders to pray for the sick." While it is true that we may use doctors for medical help and elders for spiritual help, that is not the specific meaning of the passage. James indicates the elders both prayed and anointed. The elders, not physicians, are to take care of the sickness. James is not recommending in time of physical sickness that the Christians should call for the elders to prescribe medicine for them.

Another objection to this view is that many faithful Christians who ask elders and others to pray for them do not get well. Yet, James indicates in verse 15 that the Lord will cure these sick ones. The Lord’s cure is a definite fact and not just in the realm of possibility. Why are there faithful Christians who follow the principles of this passage and yet remain sick? The answer must lie in the fact that this passage is not dealing with physical sickness.

The fact that the elders were to anoint the sick with oil raises another objection to this view. Even in the first century, other medicines were available for the sick besides oil. Yet this passage limits the medicine to oil which, in turn, would limit the sickness to certain kinds. But as Tasker notes, "while oil was undoubtedly believed to possess medicinal properties in connection with certain maladies, it would not have been regarded as beneficial in all circumstances; and it is a general injunction for times of sickness that James is giving here" (130). This view, then, does not appear to be the one James has in mind.

A second view of this passage is that the sickness is physical, and the anointing of oil is used as a symbolic gesture in connection with miraculous healing. Mark writes concerning the limited commission of the disciples, "And they cast out many devils, and anointed with oil many that were sick, and healed them" (Mark 6:13). When used in this manner, it was similar to the laying on of hands (Mark 1:41) and covering the eyes of the blind with clay (John 9:6). These acts called attention to the miracle and the One performing it (Roberts 213-214). If James is referring to miraculous healing, the elders would be called because some of them probably possessed the miraculous gift of healing or faith (1 Corinthians 12:9). We should also remember that James wrote early in the first stages of the church when miraculous spiritual gifts were still available. Jesus gave the promise that miraculous healing would be obtainable while the word was being confirmed (Mark 16:18-20). The elders in many of these churches, no doubt, were the recipients of some of those gifts because of their dedication to the Lord. If this view is true, the full meaning of the passage is applicable only to those in the first century since these miraculous spiritual gifts were temporary and are no longer in the church.

As with the first view, there are several objections to this position. If the passage limits itself to miraculous spiritual gifts, why does it also limit itself to calling for elders? There is no indication that the possessing of spiritual gifts included only elders. Other faithful men besides elders possessed these gifts, yet James does not say to call for them. In fact, it is an assumption to say that each group of elders contained a man who possessed the gift of healing or faith. They may or they may not have possessed that gift. Could this passage be obeyed in those congregations where the eldership did not possess those miraculous gifts?

Applying this passage to miraculous healing does not seem to fit in with the purpose of spiritual gifts in the first century. Those miraculous gifts were not merely for the personal benefit of the sufferers; but, rather, they were confirmatory in nature (Mark 16:20; Hebrews 2:3-4). Also, all of the sick Christians during the age of miracles were not cured. Paul was not cured (2 Corinthians 12:7-9); neither was Timothy (1 Timothy 5:23). Paul left Trophimus sick at Miletus (2 Timothy 4:20). Furthermore, there are indications that these individuals were at congregations where there were elders and they did not obtain miraculous healing. Timothy worked in Ephesus (1 Timothy 1:3) where there were elders (Acts 20:17). Paul told him to drink wine for his stomach’s sake and other illnesses (1 Timothy 5:23). Why did Paul not tell Timothy to call for the elders and let them miraculously cure him? Why did Timothy need medicine? Paul also worked among churches that had elders (Acts 20:17-30; Philippians 1:1). Paul himself had some physical problems (Galatians 4:13-15). Why did Paul not go to the elders if the cure in James 5:14-15 is miraculous? The cure that James mentions in verse 15 appears to be universal; when anyone follows the steps mentioned in verse 14, he can expect the cure. Yet often these sick ones in the first century were not miraculously cured.

This miraculous view also does not seem to fit in the overall context of the importance of prayer under all circumstances of life. How could the promise of a temporary, miraculous prayer help today’s Christian as he suffers through afflictions?

A third view of this passage is that the sickness is a spiritual weakness and the anointing with oil is also spiritual. It is quite possible, as the word studies in verses 14 and 15 indicate, to translate "sick" in verse 14 as "weak" and "sick" in verse 15 as "weary one." The verses may then be rendered as follows:

Is any weak 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: And the prayer of faith shall save the weary one, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him.

This view fits the context of this chapter. The Christians have been suffering at the hands of the rich (verses 1-6). James encourages them to be patient in spite of these hardships (verses 7-11). Yet there is the possibility of weakness or discouragement settling in. There is much a Christian can do to help himself to keep from growing weak. He can pray for himself and sing (verse 13). But there are times when, in spite of all of his efforts, he continues to feel that he is not growing stronger, even though he knows he must continue his service to the Lord (1 Corinthians 15:58). What can he do? James indicates that he can call the elders of the church and they can pray with him (verses 14-15). He has already been praying and singing to keep himself strong, and now the elders can give him the help he needs. By working in this way, the elders can remain within the work God intends for them--watching over the souls of the flock and providing spiritual guidance.

This view also helps to explain the universal, promised cure of verse 15. When a sincere Christian follows the steps of verses 13-14, he will find that God will rescue him from his weakness and raise him up. He will receive strength to endure his hardships, a promise that is available for all. As we have already seen, the physical sickness view and the miraculous view do not satisfactorily explain verse 15. Earlier in this epistle James says, "Draw nigh to God, and he will draw nigh to you" (James 4:8). John promises, "this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us" (1 John 5:14). Jesus gives us that same promise (Matthew 7:7-11). And Peter adds, "And the God of all grace, who called you to his eternal glory in Christ, after you have suffered a little while, will himself restore you and make you strong, firm and steadfast" (1 Peter 5:10, NIV). If the Christian has sinned, as James indicates in verse 15, he can be forgiven of those sins (1 John 1:9).

If the sickness is spiritual, then it should follow that the "anointing with oil" is also spiritual. Even those who take the sickness as being physical often make the anointing with oil figurative in the sense of applying it to modern medicine. Anointing with oil is sometimes used figuratively to refer to the giving of great blessings. David writes, "Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over" (Psalms 23:5). In making that statement, he means that God has blessed him greatly. Hebrews 1:9 says, "Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows." This passage indicates that Christ has been given a place in high honor and blessing. James, then, is indicating that the elders should pray for this weary man, anointing him with oil--that is, giving him the blessing he needs to gain his strength and continue in his service to God. These men give him the help he needs for spiritual growth (Caldwell 22-23).

This explanation helps to explain difficulties of making the sickness physical. Does the gospel promise good health to all Christians? If so, why do so many saints suffer physically? In fact, Christians grow sick and die just as often as do non-Christians. We must remember that God does not entice man to follow him with the promise of riches and good health. He does promise, however, that we will receive spiritual riches, spiritual health, and our "daily bread" (Matthew 6:11).

We should note that verses 14 and 15 do not support the Roman Catholic practice of "extreme unction," which is the practice of anointing those about to die. This practice is an invention of man and not God. The Catholic practice prepares a man to die while this New Testament practice helps a man to live.

Verse 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.

Confess your faults one to another: This verse tells how the forgiveness of verse 15 is accomplished. It comes about through confession of sins and prayer. "Confess" (exomologeisthe) is a present imperative, meaning to "keep on confessing." The Christian does not hide his sins within himself but must habitually confess them. The basic meaning of "confess" is "to say the same thing as." So when the Christian confesses his sins, he is saying the same thing that God would say about him. "Faults" (hamartias) would be better translated sins. James is not referring to the minor shortcomings or imperfections in our lives that we all share in common but, rather, to our disobedience to God. "One to another" (allelois) is a reciprocal pronoun that indicates action going back and forth between the members of a plural subject. The value of confession is seen in these words, "He that covereth his sins shall not prosper; but whoso confesseth and forsaketh them shall have mercy" (Proverbs 28:13).

The confession described in this verse is not limited to the public confession. While the public confession of wrongs may be included in these thoughts, confession between smaller groups also is included. The scriptures indicate three areas in which confession is needed.

First, there are private sins that need to be confessed. Private sins are those we have committed that no one knows anything about. Psalms 90:8 says, "Thou hast set our iniquities before thee, our secret sins in the light of thy countenance." We need to confess our private sins only to God (Psalms 32:1-5). It is not necessary to confess private sins before the church.

Second, there are personal sins that need to be confessed. Personal sins are those sins that involve other people. Jesus says, "Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift" (Matthew 5:23-24). This type of confession involves a person’s going to the individuals he has wronged and confessing to them and to God (Luke 15:21). James 5:16 can be included in this type of confession. Again, this type of confession need not be made publicly before the church.

Third, there are public sins that need to be confessed. There are some sins that are committed openly and publicly. These sins, which many know about, may injure the reputation of the church and should be confessed before the church. While there is no scripture that explicitly teaches that point, James 5:16 certainly implies it. A good rule to remember is that confession should be as public as the sin. Public confessions are not needed for private or personal sins.

pray for one another: "Pray" (euchesthe) is another present imperative, meaning to "keep on praying." Confession and prayer are not to be rare and isolated acts in the life of the Christian but are actually to be regular practices. "Another" (allelon) is also a reciprocal pronoun with the same emphasis as in the phrase above. Mutual prayer is one of the finest examples of true Christianity and compassion. One cannot hold a grudge in his heart for those for whom he is praying. Christians miss out on a great blessing when they do not practice mutual prayer.

that ye may be healed: "That ye may be healed" has been interpreted in two different ways. Some believe the healing to be physical, referring to the sickness in verses 14 and 15. In keeping with the context, though, it is better to understand that this passage is dealing with spiritual healing from sin. This type of healing is found in other places in the Bible (Matthew 13:15; 1 Peter 2:24). "May be healed" (iathete) is an aorist subjunctive, which means the healing is potential, coming as the need arises.

the effectual fervent prayer of a righteous man availeth much: The term "prayer" (deesis) is a different word from the one used in the previous two verses. The previous word "prayer" refers to all types of prayer while this one is more specific and means supplication, entreaty, or petition. The "righteous man" is one who is strong spiritually and obeys the commands of God (1 John 3:7). It is certainly appropriate for one to find righteous Christians and ask them to pray in his behalf (Acts 8:24). "Availeth" (ischuei) means the prayer has great force. The present tense of the verb means that it keeps on having great force. The term "effectual fervent" (energoumene) is a present participle that is used in the KJV as an adjective to describe the prayer and, thus, carries the idea of "energetic and effective." In other translations, though, the participle is used more to relate to the action of the verb. The ASV renders the thought, "The supplication of a righteous man availeth much in its working." Hiebert adds,

The desire of the righteous man, expressing itself in his petition, keeps on putting forth its energy to get the petition answered. The power of such energetic praying is seen in the case of the importunate neighbor (Luke 11:5-8); the persistent widow (Luke 18:1-8); and the persevering Syrophenician woman (Mark 7:24-30) (The Epistle of James 327).

This passage underlines the concept that the prayer of a righteous man is powerful and productive.

Verse 17

Elias 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.

Elias: To illustrate the tremendous power of prayer, James appeals to Elijah, one of the spiritual "giants" in Israel’s proud and illustrious history. The account to which he alludes is found in 1 Kings 17, 18. Elijah is the fourth individual James uses as an illustration (the other three being Abraham, Rahab, and Job). All are well known to Jewish readers.

This particular choice of Elijah as an example for the effectiveness of prayer could cause some problems for some of the original readers of this letter. By the first century, the Jews had magnified Elijah into some type of spiritual "superhero." This view of Elijah came about because of their traditions and misunderstanding of the promise of Elijah to come "before the day of the Lord" (Malachi 4:5). He was elevated to the point that some thought he enjoyed a special relationship with God, one that no one else could ever hope to achieve.

was a man subject to like passions as we are: To strengthen his illustration, James mentions that Elijah "was a man subject to like passions as we are." He calls him a "man," indicating that he was a normal human just as we are. If Elijah is different from everyone else, what good would this illustration do? He was also "subject to like passions" (homiopathes) of every human. This adjective occurs only twice in the New Testament and has the thought of being similar in nature to fellowman. When the people of Lystra proclaim Paul and Barnabas to be gods because they had healed a man, they immediately run into the crowd saying, "why do ye these things? We also are men of like passions with you" (Acts 14:15). Thus James wants his readers to know that Elijah was a normal man with the same strengths and weaknesses as any man so they can identify with the illustration. This thought also illustrates another great truth about God: He uses ordinary people to accomplish His purposes.

he prayed earnestly that it might not rain: He "prayed earnestly" literally means "he prayed a prayer," indicating it was an intense prayer. Even though there is no recorded instance in the Old Testament in which Elijah ever prayed this prayer, that omission does not indicate a contradiction. It is additional information on the Old Testament given to us by a New Testament writer. When Elijah confidently announces to the wicked King Ahab that there would be no rain until he gave the word (1 Kings 17:1), it is obvious that he had already prayed to God concerning this announcement and had been given an answer. To announce this drought without first having the approval of God would have shown great presumption on the part of Elijah.

and it rained not on the earth by the space of three years and six months: The location of the drought is said to be "on the earth," which is probably limited to Israel. The length of the drought is said to be "three years and six months." The Lord also verifies the length of time as being three and a half years (Luke 4:25). Yet in 1 Kings 18:1, the Bible says, "And it came to pass after many days, that the word of the LORD came to Elijah in the third year, saying, Go, shew thyself unto Ahab; and I will send rain upon the earth." According to that passage, "in the third year" would fall well short of three and a half years. We remove the difficulty when we understand the three and a half years refer to the entire period of the drought, while the shorter period of 1 Kings 18:1 refers to the time Elijah spent in Zarephath hiding from Ahab.

Verse 18

And he prayed again, and the heaven gave rain, and the earth brought forth her fruit.

And he prayed again, and the heaven gave rain: This second prayer is found within the words of 1 Kings 18:41-45 after the victorious contest with the prophets of Baal on Mount Carmel. It is after that prayer that "the heaven gave rain," the Jewish manner of saying that God gave it.

and the earth brought forth her fruit: The earth brought forth her fruit" implies that vegetation was revived and everything returned to normal.

This illustration deals with the power of prayer. It is granted that this was an extraordinary event; nevertheless, it was accomplished by God’s power through a man’s prayer. Is this not the way that prayer is to work? We must never lose sight of the fact that this powerful drought was accomplished through prayer. It reminds us that our prayers can be equally important and powerful. We should never under- estimate the force of prayer.

Verse 19

Brethren, if any of you do err from the truth, and one convert him;

Brethren: We come now to the final words of James in this short epistle. In keeping with his style, there are no closing words, only continued words of encouragement. He again uses the word "brethren" to address his readers, showing his tender concern for them.

if any of you do err from the truth: "If any of you do err from the truth" introduces the hypothetical situation of one, through weakness, leaving the church. It is in the form of a probable future conditional sentence (third class condition). It is expressing what will probably take place in the future. "Any" (tis) is an indefinite pronoun referring to anyone. A specific individual is not in mind here; it could be any Christian. "Do err" (planethei), an aorist subjunctive verb, means "to be led aside from the path of virtue, to go astray, sin" (Thayer 514). The word could be passive, indicating the individual was led astray by others, or it could be in the middle voice, meaning the individual led himself off. The middle voice is probably the better choice here, although the result is the same either way. We must remember that James is talking about "brethren" (fellow Christians) and not non-Christians. "The truth" (tes aletheias) refers to the whole body of truth as revealed in the gospel. Truth is pictured in the New Testament as being what frees us (John 8:32) and sanctifies us (John 17:17). Truth is to be loved (2 Thessalonians 2:10), obeyed (Galatians 5:7), displayed in life (2 Corinthians 4:2), and spoken in love by the Christian (Ephesians 4:15). God’s truth is narrow--it does not include the teachings and practices of men. Contrary to the teachings of many, it does matter what the Christian believes. In this context, James suggests that if one believes error it is possible for him to be drawn from the truth.

and one convert him: "One convert him" describes the proper treatment for those who err from the truth. James again uses the indefinite pronoun "one" (tis) to indicate that any Christian can help to bring back the erring. This work is not limited just to preachers and elders. Paul gives a similar command regarding restoration. "Brothers," he says, "if someone is caught in a sin, you who are spiritual should restore him gently" (Galatians 6:1 NIV). "Convert" (epistrepsei) is another aorist subjunctive verb, meaning "to cause to return, to bring back" (Thayer 243). This passage is not referring to the initial conversion to Christianity but to the bringing back of the erring Christian. Just as the shepherd brings a lost lamb back to the flock, so should Christians strive to bring the erring back to the truth.

The problem of Christians leaving the truth is not new. Paul describes Demas as having "forsaken me, having loved this present world" (2 Timothy 4:10) and others having their faith shipwrecked (1 Timothy 1:19-20). In every generation of the church, Christians have struggled to bring erring members back into the flock. Because James wrote during the early stages of the church, there was the threat of Christians returning to Judaism. The unjust treatment by the rich compounded the issue and perhaps created a greater danger in James’ day of people walking away from the truth.

Verse 20

Let 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.

Let him know: "Let him Know" (ginosketo) is a present imperative, meaning "let him keep on knowing." It indicates that Christians should be aware of the good that is done when they help to bring an erring Christian back to the truth. God is pleased with those who make the effort to help the lost return. The wise man states, "The fruit of the righteous is a tree of life; and he that winneth souls is wise" (Proverbs 11:30). Daniel adds, "And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever" (Daniel 12:3).

that he which converteth the sinner from the error of his way: "He which converteth the sinner from the error of his way" repeats the basic thought of verse 19. "He which converteth" (ho epistrepsas) is an aorist participle used as the subject of this thought. The "sinner" (hamartolon) is not a non-Christian but, rather, the Christian who has erred from the truth. It is significant that James calls him a "sinner." We must make no mistake about it--to leave the truth is sin. Getting our feelings hurt, seeing other Christians as hypocrites, or desiring to "broaden our horizons" does not excuse our leaving the truth. James does not describe the path of the erring Christian as a wrong opinion but, rather, as an "error." It is, quite simply, tragic for Christians to leave the truth.

shall save a soul from death: There are two major accomplishments brought about by the Christian who helps to restore the erring. First, he "shall save a soul from death." "Shall save" (sosei) is a future tense verb, referring to future salvation in judgment. The "death" (thanatou) referred to here is spiritual death. All people--Christian or not--face the grim reaper of physical death in this world, unless the Lord comes first. James, however, is discussing a type of future death from which one can escape, so he must have in mind spiritual death. Death in the Bible denotes a separation rather than annihilation. Spiritual death, then, is the separation from God in the eternal flames of hell.

and shall hide a multitude of sins: "Shall hide a multitude of sins" describes the second accomplishment that comes from restoration of the erring. "Shall hide" (kalupsei) is a future tense verb meaning to veil or cover. It is not used in the sense of hiding privately so that no one knows about them. Rather, it is used in the sense of forgiveness. When sins are forgiven through the blood of Christ, they are said to be hidden. This thought of "covering or hiding" sins appears to be a commonly used Hebrew phrase (Psalms 32:2; Psalms 85:2; Proverbs 10:12). "Multitude" means a great number; and it gives the reassurance that, no matter how sinful the erring Christian may become, God is able to forgive.

It is significant that these two verses teach a Christian can err from the truth and stand in danger of spiritual death. The scriptures do not teach a "once saved always saved" doctrine. It is too much of an assumption to say this erring Christian was never a true Christian but merely a professing one, yet that is precisely what many try to do. Rather than accept the truth concerning the possibility of apostasy, many twist and pervert the scriptures. The New Testament warns that a Christian must remain faithful to the truth or he will fall from grace and be lost (1 Corinthians 1:12; Galatians 5:4; 2 Peter 2:20-21).

The Hebrew letter echoes what our responsibility is toward fellow Christians: "Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin" (Hebrews 3:12-13). Mutual encouragement is a sign of true Christianity. Jude writes concerning this responsibility: "Be merciful to those who doubt; snatch others from the fire and save them; to others show mercy, mixed with fear--hating even the clothing stained by corrupted flesh" (Judges 1:22-23 NIV).

James concludes his letter of exhortation with these instructions regarding the handling of weak Christians. He realizes that as Christians "we live by faith" (Romans 1:17) and "we walk by faith" (2 Corinthians 5:7). He knows that our faith will be severely tested throughout our lives; thus, he chooses words of encouragement to urge us toward a more living, active, and obedient faith. May the God who gives to us daily strength and attends to our prayers--He who brings the drought and sends the rain--help us to appreciate fully this timeless and practical treasure. May his words be "sweater than honey in my mouth" (Psalms 119:103).