Bible Commentaries
James 5

Verses 1-3

Jas 5:1-3

SECTION 11
James 5:1-6

THE RICH WARNED
James 5:1-3

1 Come now, ye rich,---Though the rich are here directly addressed, it is not likely that they were Christians. (1) There is to them no exhortation to repentance; (2) they are not admonished to a better life; and (3) there is to them no promise of reconciliation to God. On the contrary. they are "to weep and howl," not in penitence, but in view of impending retribution and ruin. It would appear that the statement of the inspired writer is an apostrophe, wherein he turns aside, for the moment, to denounce the rich and to declare their ultimate doom. for the edification of the poor saints who were experiencing oppression at the hands of the rich. Though his readers are again and again called "brethren," (e.g., four times in the six verses from James 5:7), in no instance are these so designated. In the section immediately preceding this (James 4:13-17), and applicable both to saint and to sinner, the rebuke is addressed to those who desired to be rich, and here to those already so, and whose interests were wholly in material things. That the statement of the writer is a solemn pronouncement of woe, rather than a call to repentance, indicates the utter abandonment to the world which was characteristic oi them. Of course, there may haYe been some who liad been Christians among them. The retribution and judgment announced arc that which await all who live as did these particularly in the mind of the author.

"Come now, ye rich", (age nun hoi plousioi), age nun "come now," second person singular; hoi plousioi, "the rich," plural. This is an exclamatory interjection. Those thus addressed are first singled out individually, and then addressed collectively as a class. The rich are often condemned in the sacred writings. (Jeremiah 4:8; Isaiah 5:8; Amos 3:10; Proverbs 1:28; 1 Timothy 6:19; Luke 6:24; Luke 18:24.) We are not from this to assume that there is merit in being poor, or sin in being rich. There, is per se, no virtue in poverty, nor vice in riches. A rich man may be, and often is, a good man, and a blessing to the world; and, contrariwise, some of the most corrupt characters on earth are povertystricken. The state of beggary to which Lazarus was reduced, did not guarantee to him an entrance into Abraham’s bosom, nor did the lovely linen garments and the richly laden table of the rich man provide the occasion for his descent into Hades. Riches and poverty are of outward circumstances and not directly related to the state of the soul-the determining factor in one’s salvation. However, one’s inner state is often affected by outward circumstances; and it is this which makes both poverty and riches important factors in one’s salvation. Either may be the means to lift one’s soul heavenward or drag it downward to destruction. All possessed of a considerable store of this world’s goods should carefully and prayerfully ponder these questions: (a) By what means were these material things obtained? (b) How are they being enjoyed? (c) To what use are they being put? If the means by which the wealth was obtained were improper; or, if their mere possession is that in which one finds chief interest; or, if they are not being properly used, then the terrible denunciation about to be delivered by James would be equally applicable to those thus possessed today.

weep and howl for your miseries that are coming upon you. -It is by many believed that the reference here is to the terrible conditions to characterize the rich, unbelieving Jews (so vividly portrayed by the Jewish historian Josephus), at the destruction of Jerusalem, in A.D. 70, by the armies of Titus, the Roman General, when the rich suffered so greatly in the siege there maintained. But, the physical suffering of the poor (who, of course, greatly outnumbered the rich), was as intense in those terrible days as that of the rich; and it seems better to conclude that this is simply a picture of the retribution and judgment which shall come, at the end of the age, and following the general judgment, upon all those who have lived in the fashion here described.

The verbs "weep," and "howl," vividly denote the reaction which ought to characterize those whose doom is certain. Instead of the continual round of banqueting and revelry then characteristic of them, they should weep (klausate, ingressive aorist active of klaio, begin to cry out in grief, and "howl," ( ololuzontes, present active participle of ololuzo, an onomatopoetic term.) Onomatopoeia, is "the formation of a word by imitating the natural sound associated with the object or action involved, for example, tinkle, buzz, chickadee." (Webster’s New World Dictionary.) The Holy Spirit, through James, thus reproduces the sounds which these idle and wicked rich should make over their ultimate destiny. The tenses are significant. They are to begin to weep and to continue to howl over the "miseries" to befall them in judgment. The word "miseries" (from talai poriais) denotes hardship, sufferings, great distresses. This destiny was inevitable to them in their present condition. The phrase, "That are coming upon you," is from tais eperchomenais (present middle participle), indicating that in undeviating fashion the difficulties threatened were marching upon them, and these they could neither avoid nor evade. When the day of destruction dawned how ineffectual would their riches be! In less than ten years, a vengeance was visited upon Jerusalem and the Jews, scarcely paralleled in the world’s history. When, at length, the besieged city fell before the conquering legions of Rome, the slaughter that followed was beyond description. Rich and poor were sought out and mercilessly killed; and all, without regard to their material and financial condition, suffered. And, if, as we believe, the writer describes the destiny of the rich in judgment, an even more terrible destruction awaits. In view of such a destiny, these ought even now to begin to weep and to howl continuously over their ultimate destiny.

2 Your riches are corrupted,---"Riches," from ho ploutos, denotes that which is full, overflowing ; and sums up the earthly possessions of those described. It should be carefully noted that Jam es specifies whose riches are corrupted. Emphasis is on the "your." We are not to conclude that all riches are corrupted. In Biblical parlance, a rich man, in the objectional sense, is not necessarily one possessed of large amounts of money or property, but one who has the wrong attitude toward what he has. It is not the number of dollars, but the attitude one has toward them, that determines whether one is rich in this sense or not. "And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God! And the disciples were amazed at his words. . . . But Jesus answereth again, and saith unto them, Children, how hard it is for them that trnst in riches to enter into the kingdom of God!" (Mark 10:23-24.) The apostle John, in his Letter to his esteemed friend Gaius, indicates how safely rich one may be: "Beloved, I pray that in all things thou mayest prosper, and be in health, even as thy soul prospereth." (3 John 1:2.) So long as one’s soul prospers, the more of this world’s goods one possesses the greater one’s potentiality for good becomes. Riches are evil only when they impair the soul’s health, and become thorns which choke out the wheat. (Luke 8:14.)

The riches of those particularly described in our text were by the author of James regarded as already "corrupted," (sesepen, second person active indicative of sepo, rotten; hence, has rotted). Being material in character, such would inevitably become their condition; but, spiritually speaking, this was already true; they were, in the sight of the Lord, even now rotten. How very vivid is the remarkable contrast here drawn! Men (and women, too) may appear in public in the most dazzling garments, they may be arrayed in the most alluring and attractive fashion, in the eyes of men; but, in God’s sight, these dashing symbols of wealth are, by the Lord, already regarded as rotten. We are to remember that in Oriental lands, riches, in addition to gold, silver and precious stones, consisted of highly perishable goods, such as grain, oil, food, and garments of many types and kinds. The destruction which all such perishable materials eventually suffer is a figure of the ultimate destruction which shall come upon their possessors from the improper use of wealth.

and your garments are moth-eaten.---(Setobrota gegonen, from ses, a moth, and brotos, to eat; and the perfect indicative of ginomai, to become; thus, literally, have become moth-eaten. It is worthy of note that the word "garments," from himatia, usually described the outer garment, the expensive robe worn in public and thus easily shown off. These garments must inevitably suffer destruction by moths, and the body which they covered by worms. (Mark 9:43-48.) How ironical is the fact that the desire of the heart of some thus improperly to adorn the body leads to its own eternal destruction in the fire which is not quenched, and to the everlasting misery of the spirit which it clothes!

3 Your gold and your silver are rusted;---It will be observed that the general term for wealth (riches, ho ploutos) is used, and then the writer descends to particulars-garments, gold, and silver. To this day in the Arab world it is customary to accumulate such stores as one’s financial condition will permit of garments, shawls, robes, rugs, and household furnishings. All such wealth is, of course, susceptible of destruction from the ravages of the years, the corrupting influence of moisture, dry rot, and, in the case of garments, especially the moth.

The verb "rusted," (katiotai, perfect passive indicative, from kata, and ioo), means to rust through, all the way to the bottom. The word thus used to denote the condition of gold and silver improperly held is more properly construed as figurative, inasmuch as gold and silver do not literally rust. Not all of the rich would allow their garments to be subjected to moths; not all of them would permit their wealth to rot, or their money to become cankered. Since such material possessions must eventually suffer destruction, it appears likely that James, in this section, figuratively describes the condition eventually to characterize all such, and typical of the end which must inevitably come upon those who hold their wealth improperly as did the rich particularly described in this section. Though silver and gold coins do not literally acquire rust, or deteriorate in this manner, and to the natural eye they may shine with dazzling brilliance, they may, through hoarding, become corroded in the sight of Gd and thus become a testimony against their possessors in the day of judgment. This, indeed, the writer next affirms:

and their rust shall be for a testimony against you,---The word "testimony," here means a witness (marturion) The ruin often characteristic of their hoarded possessions portrayed and testified to their own destruction. It was thus a witness to their own eventual end. They were to experience destruction by the fire of God’s judgment, just as rust, corruption, and decay were destroying their earthly goods. When, from long possession, their garments deteroriated, their money became tarnished, and their jewels discolored, such testified to the improper use to which they had put such possessions. Rust witnesses to disuse, or improper use; and its existence evidences in unmistakable fashion that those in possession thereof have not handled that which is thus affected aright.

and shall eat your flesh as fire.---It is, in this section, affirmed that ( 1) the riches of those who are particularly warned are corrupted (have become rotten); (2) their garments have oeen rendered useless by moths; (3) their gold and silver have rusted (become tarnished and corroded); (4) these obvious signs of disuse witness to the sin of mishandling; and (5) the "rust" which has spotted their silver and gold will eventually "eat the flesh" of those addressed "as fire." This latter statement must, of course, be regarded as figurative. It evidently means that as silver and gold must eventually suffer destruction when long hoarded, so they must suffer similar destruction in the punishment which awaited them, because of their miserliness and greed. This entire section is reminiscent of the familiar words of our Lord, when he said: "Lay not up for yourselves treasures upon the earth, where moth and rust consume, and where thieves break through and steal: but lay np for yourselves treasure in heaven, where neither moth nor rust doth consume, and where thieves do not break through nor steal: for where thy treasure is, there will thy heart be also." (Matthew 6:19-21.) Thus, in our text, the gold and silver are, by James, visualized as glowing metal (hugged closely to the heart, perhaps), and ultimately to consume the flesh, i.e., the life. As rust eats through, and destroys metal, so the greed, avarice and love for money which characterized these people would destroy them. This figure is a common one in the Old Testament: "And I will set my face against them; they shall go forth from the fire, but the fire shall de·our them; and ye shall know that I am Jehovah, when I set my face against them." (Ezek. 15:17.) "Therefore will the Lord, Jehovah of hosts, send among his fat ones leanness; and under his glory there shall be kindled a burning like the burning of fire. And the light of Israel will be for a fire, and his Holy one for a flame; and it will burn and devour his thorns and his briers in one day." (Isaiah 10:16.)

It should not be overlooked that the word "flesh," in our text, is plural, literally, "your fleshes," (tassarkas), and the reference is to every part of them. (Cf. Revelation 19:18; Revelation 19:21.) It is a solemn thought that the bodies on which the rich have lavished so much care, and which they have so richly laden with evidence of their material prosperity, shall suffer destruction in the fire of judgment to come. Here is indirect evidence of the resurrection of the body (of the wicked) which is denied by some materialistic sects. The reference of James to the destruction of these wicked persons is the same as that of our Lord, when he speaks of "thy whole body be cast into hell,’’ (Matthew 5:29) ; "the hell of fire,’’ (Matthew 5:22) ; and the destruction of "both soul and body in hell" (Matthew 10:28).

Ye have laid up your treasure in the last days.---These of whom James wrote had (a) laid up treasure; (b) the time when it was "laid up" was "in the last days." The phrase, "in the last days," must undoubtedly refer to the period immediately preceding the coming of the Lord in Judgment. We reject, without hesitation, the view that James (and other New Testament writers), labored under the erroneous impression that the coming of the Lord and the end of the world were about to occur in their day. The "treasure" which these people had "laid up" for themselves was the condemnation which their conduct deserved. Paul, in a similar affirmation, wrote: "But after thy hardness and impenitent heart treas1trest tlp for thyself wrath in the day of wrath and revelation of the righteous judgment of God." (Romans 2:5.) The bitter irony of this statement should not be lost upon us. Many there are in the world today who imagine themselves to be laying up a sizeable store of this world’s goods so that, like the foolish man, they may take their ease and be merry; but, who are, in reality, simply storing up wrath "against the day of wrath," and the terrible retribution which must, because of their wickedness here, inevitably fall upon them. In the light of these solemn facts, all who are possessed of this world’s goods, whether little or much, should carefully and prayerfully review how such were obtained, how they are regarded, and to what use they are being put, that those thus possessed may avoid the destiny here described.

Verses 4-6

Jas 5:4-6

SINS OF THE RICH
James 5:4-6

4 Behold, the hire of the laborers who mowed your fields,---"Behold," (idou, see, consider, take notice of), is a term the design of which was to direct attention particularly to the matter James desired, at the moment, especially to discuss. The "hire" (homisthos), was wages; the "laborers" (ergaton) were those who worked; the kind of work that is described as moving in the field (ton aniesanton), a general term for reaping. The laborers were, therefore, farm workers who toiled in the fields for the rich and from whose labors the rich became even more affiuent.

which is by you kept back by fraud, crieth out:---The ’’hire’’ (wages) of the poor who reaped their fields, little though it was, was not always paid; under one pretext or another, the rich managed to fleece the poor of their daily wages, thus obtaining not only their labor but the fruits thereof. The phrase, "Which is by you kept back by fraud," is from the Greek ho aphusteremenos aph’ humon, and means "having been held out by you," a very common and vicious practice through the ages, and particularly characteristic of the land of Judaea in the period in which James wrote. The law of Moses straitly condemned those who retained the wages of a hired workman for even one night (Leviticus 19:13); and the prophet Jeremiah thundered against him who "useth his neighbor’s service without wages; and giveth him not his hire." (Jeremiah 22:13.) See Malachi 3:5. The law of the Old Testament was especially jealous of the rights of the poor; and the foregoing rebukes of the prophets indicate gross neglect of the duty enjoined. One of the evidences of the decline of respect for the law, and allegiance to it was this disregard of its provisions for the poor; and the avarice and greed characteristic of the rich Jews of the first century reveal how far removed from the "old paths" was Judaism in the period in which Jame< wrote.

The relationship of employer and employee is one existing in every land and age; and the Scriptures abound with instructions to each. The exploitation of the worker by the employer, and the disposition of the employee to shirk his duties to his employer are alike condemned in the sacred writings. Capital and labor both have their rights, and neither may properly encroach upun that of the other. Peace between these segments of our society will come only when each side respects and recognizes the rights of the other, and guarantees them. Both are obligated to each other; neither may exist without the other. Inasmuch as their interests are intertwined, it is to the best interests of both that they work to their common good and neither defraud the other. While, in this instance, James deals with the fraud of the employer, he would, under other considerations. condemn the loafmg employee as quickly. The employer is entitled to a reasonable return on his investment and the employee to a decent wage for his labors. Neither should steal from the other by withholding that which is due. This, the employer does, when he does not pay a fair wage; this, the employee does, when he loafs on the job and does not give a full measure of activity to his employer. Though the following quotation, from the Colossian Epistle, deals primarily with the relation of masters and servants, the principle is applicable to the employer-employee relationship: "Servants, obey in all things them that are your masters according to the flesh; not with eye-service, as men-pleasers, but in singleness of heart, fearing the Lord; whatsoever ye do, work heartily, as unto the Lord, and not unto men; knowing that from the Lord ye shall receive the recomµt:nse oi the inheritance: ye serve the Lord Christ. For he that doeth wrong shall receive again for the wrong that he hath done: and there is no respect of persons. Masters, render unto your servants that which is just and equal knowing that ye also have a master in heaven." (Colossians 3:22-25; Colossians 4:1.)

The fraudulent dealings of the rich "crieth out," and the wrong done is heard in heaven! This is. of course, a highly figurative statement, the thought of which occurs more than once in the Old Testament. Abel’s blood shed by his brother Cain, cried out to God from the ground (Genesis 4:9-13); and the sin of Sodom ascended up to the ears of Jehovah and cried out for punishment (Genesis 19:13). The word "crieth," (krazei), means more than mere weeping. It means to "yell," and thus we learn that the wages which these covetous people improperly retained from their poor laborers yelled to heaven for vengeance. It is an interesting observation, often made, that the withholding of that which is due others is one of the four sins which are said to cry out to heaven. (Cf. Genesis 4:9-13; Hebrews 12:18-29; Genesis 19:13; Job 16:18; Job 31:38; Revelation 6:6-9.) To these cries for vengeance God does not turn a deaf ear:

and the cries of them that reaped have entered into the ears of the Lord of Sabaoth.---Though the rich will not listen to the entreaties of the poor whom they are defrauding, God will; and he duly records the transaction from which judgment will be rendered in the last day. It will be observed that in this solemn scene, there is a preview of the judgment day. The court is convened, the judge is on the throne, the wages of the oppressed, held back by greedy and fraudulent employers, are present to testify, having already spoken· loudly their depositions into the ears of the Great Jel1ovah, identified here as "the Lord of Sabaoth." The word "Sabaoth," means hosts, and thus God is identified here as the Lord of hosts, a term denoting might, power, and glory. Those who have no one on earth to secure their rights, have one in heaven; he is the Lord of hosts, and is thus amply able to defend them and to guarantee to them justice in the end. Occurring only one other time in the New Testament (and in that instance in a quotation from the Old Testament Romans 9:29), it appears frequently in the Hebrew Old Testament often, though not always, translated by the phrase, "Jehovah of hosts." Occasionally, it is rendered in the Greek Septuagint, by pantokrator, Almighty. See Revelation 4:6, where this significance is found. The Lord of hosts is a familiar appellation for Jehovah in the Old Testament, occurring in Malachi nearly two dozen times. The meaning of our text is, therefore, that God is not unmindful of the oppression of the poor, his ears are ever open to their entreaties, and he will fully avenge them in the day of- accounts. He who directs the winds, who holds the worlds in his hands, by whose orders the heavenly hierarchies act, will make available his mighty powers to those who are oppressed and who suffer for their faithfulness here. Those who defraud the poor will one day face the combined might of God. Of the outcome of that conflict there is no doubt. Those who are disposed to deprive others of their due should lay these matters to heart, and solemnly determine whether the pittance thus unfairly obtained is worth the ultimate cost.

5 Ye have lived delicately on the earth,---The word "delicately," describes the manner of living characteristic of those so severely condemned. The verb is from etntphesate, aorist indicative of truphao, to lead an indolent, fleshly indulgent life for the gratification of the flesh, and for the pleasure of a worldly mind. The word occurs nowhere else in the New Testament. The life described is one of luxury and extravagance, and made possible, in large measure, by depriving toilers in the field of their just wages. It is well to take note of the fact that the word here used does not denote a wicked and sinful life, per se; although the fraud they practiced was in this category; their manner of living, thought not of itself sin, was useless, indolent, vain ; it contributed nothing to the welfare of others, nor to the advancement of the persons thus engaging. One does not have to live a sinful life to fall under the censure of the Lord; a life the design of which is fleshly ease and personal gratification is everywhere condemned in the Scriptures. Of course those thus censured by James added active and vicious sin by the methods which they used to obtain money. We should be impressed with the fact that though the latter is not characteristic of us, .if we live indolently, selfishly, uselessly, our lives are not pleasing in the sight of God. The fact that we possess life creates within us an obligation to perform useful duties and to add our share to the sum of useful activity in the world. "And he said unto them: Take heed, and keep yourselves from all covetousness; for a man’s life consisteth not in the abundance of the things which he possesseth. And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully: and he reasoned within himself, saying, What shall I do, because I have not where to bestow my fruits? And he said, This will I do: I will pull down my barns and build greater; and there will I bestow all my grain and my goods. And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, be merry. But God said unto him, Thou foolish one, this night is thy soul required of thee; and the things which thou hast prepared, whose shall they be? So is he that layeth up treasure for himself, and is not rich toward God." (Luke 12:15-21.)

and taken your pleasure;---The verb is espatalesate, aorist active indicative of spatalao, to live wastefully, wantonly. These people were thus living both uselessly and wastefully; they contributed nothing to the age in which they lived; and, they were consuming, in extravagant fashion, the material blessings of God, which they had obtained by deceptive and oppressive measures. This is a vivid picture of the idle rich, multiplied instances of which may be seen in almost every land, and throughout the ages. These have their treasure on earth, and make no provision for heaven; and they shall of course have none there. In addition, they must suffer for their sins in hell throughout eternity. Those who choose to have their "good things" (Luke 16:25), here will not be heard to complain when the good things of heaven are withheld from them hereafter. Those who live for pleasure alone soon eventually lose the ability to live for any other reason. A life of ease enervates the mind and body, renders the individual thus influenced unable to exercise himself in useful pursuits, makes honest toil highly disagreeable, and induces a state of mind that prompts one to use all of his faculties in worthless pursuits, rather than in gainful employment. Jesus warned of this disposition when he said to his disciples, "But take heed to yourselves, lest haply your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and that day come on you suddenly as a snare: for so shall it come upon all them that dwell on the face of the earth." (Luke 21:34-35.)

ye have nourished your hearts in a day of slaughter.---To ’’nourish," here is ethrepsate, aorist active indicative of trepho, to fatten. The figure is of animals fed and fattened for butchering. Animals, in order to be fattened quickly, are provided all the food they can consume; here, the hearts of these indolent Jews are said to have been fattened; i.e., supplied with everything they desired. Though this was the design of these rich people, James does not let the figure rest there; he pursues it to its obvious conclusion. True, they were engaged in the fattening business; and, that which they were fattening was their own hearts; but what they did not take into account was the fact that they were simply fattening themselves for a day of slaughter-their own! The day of slaughter is the judgment. This statement is reminiscent of one by Amos, in which that ancient prophet portrayed the idleness and ease which prevailed among the people of his day: "Woe unto them that are at ease in Zion,.that lie upon beds of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, and the calves out of the midst of the stall; that sing idle songs to the sound of the viol; that invent for themselves instruments of music like David; that drink wine in bowls, and anoint themselves with the chief oils; but they are not grieved for the affliction of Joseph." (Amos 6:1-6.)

Notwithstanding the fact that those who live in the manner described by James and Amos regard themselves as especially astute and wise, because of their ability to accumulate large stores of worldly goods, and thus to be able to live in luxurious and voluptuous style, the measure of such a man’s life is simple stupidity. We do not regard as wise the stupid pig which follows a few grains of corn from the pen to the slaughterhouse; nor is a man either prudent or understanding who surfeits his heart with the things of this world at the expense of his soul; and who. in James’ words, fattens his heart for the day of slaughter.

The tenses of the verbs of this sentence are significant. They are aorist active indicatives; and they represent the viewpoint of the inspired writer as at the clay of judgment from which point he looks back upon the lives of those described, and portrays the condition which shall characterize them when they stand before the judgment seat of Christ. (2 Corinthians 5:10.) The tenses give vividness and emphasis to the statement, and they reveal in retrospect the lives of those thus condemned. It is as if James had said: "We are now at the judgment; this is the way you lived; therefore your destruction is inevitable, because you prepared yourselves for this destiny."

6 Ye have condemned, ye have killed the righteous one;---The verbs of these clauses are aorist active indicatives; hence, a better rendering is, "Ye condemned, ye killed the Righteous One." The first verb is from katadike, condemnation; and denotes the fact that the rich were able to influence even the courts of the land and to secure sentences in keeping with their wishes. To the grievous sins of fraud and oppression, the rich, who were the objects of James’ severe denunciations, added the crime of subornation, they controlled the courts and influenced the decisions of the judges. The verb katedikasate has the implication of a trial, legally arranged to determine the innocence or guilt of an accused; but, the accused had already been adjudged guilty by those who arraigned him and the trial was, therefore, a mockery of justice. "Ye have killed the Righteous One" denotes the carrying out of the predetermined sentence of the court thus influenced. Thus in addition to fraud, to oppression, to corruption of legal procedures, the rich particularly condemned by James compounded their guilt by becoming accessories before the fact to legal murder. This is not an unusual order. So insidious is sin in its working that men are led on from one crime to another until they do not shrink from the capital crime of murder. Earlier James, in tracing the course of sin, indicated its steps as follows : "Let no man say when he is tempted, I am tempted of God; for God cannot be tempted with evil, and he himself tempteth no man: but each man is tempted, when he is drawn away by his own lust, and enticed. Then the lust, when it hath conceived, beareth sin: and the sin, when it is fullgrown, bringeth forth death." (James 1:13-15.)

Who is the "Righteous One," to whom reference is made in this text? There are two views widely advocated: (1) The (any) righteous man, in contrast with the wicked man; (2) the Lord Jesus Christ. Those who subscribe to the first view allege that (a) it is not likely that James would blame the rich Jews to whom he addressed his sharp denunciations for the death of Christ, which crime was committed by others, and many years earlier; (b) the "righteous one," is to be regarded as representative of a class, in contrast with the wicked (Isaiah 3:10); (c) the reference is to any good man who might be treated as these wicked Jews dealt with the poor of James’ day. These objections are exceedingly weak and inconclusive. The allegation that the Jews of that day would not be blamed with the guilt of the death of our Lord because they did not personally participate in it is not relevant; that act was the culmination of a national sin in which all were participants and those who did not accept Christ persisted in the rebellion characteristic of the nation as a whole. Moreover, it was characteristic of the inspired writers and of the Lord himself to see in the wicked acts of those of their day the fruit and hence the guilt of sins committed in earlier days.

As an example of the foregoing, note that Zacharias, the son of Barachiah, was slain many centuries before our Lord came to the earth, yet Christ clearly indicated that the Jews of the final days of the Jewish age shared in the guilt: "Woe unto you, scribes and Pharisees, hypocrites! for ye build the sepulchres of the prophets, and garnish the tombs of the righteous, and say, If we had been in the days of our fathers, we should not have been partakers with them in the blood of the prophets. Wherefore ye witness to yourselves, that ye are sons of them that slew the prophets. Fill ye up then the measures of your fathers. Ye serpents, ye offspring of vipers, how shall ye escape the judgment of hell? Therefore, behold, I send unto you prophets, and wise men, and scribes: some of them shall ye kill and crucify; and some of them shall ye scourge in your synagogues, and persecute from city to city: that upon you may come all the righteous blood shed on the earth, from the blood of Abel the righteous unto the blood of Zachariah son of Barachiah, whom ye slew between the sanctuary and the altar." (Matthew 23:29-35.)

The phraseology, the context, and the facts all point impressively to Christ as the "Righteous One" intended. (a) The Greek phrase is ton dikaion, singular number; hence "the Just (righteous) one"; (b) by this phrase our Lord is repeatedly identified in the New Testament: (Acts 3:14): "But ye denied the Holy and Righteous One, (dikaion), and asked for a murderer to be delivered unto you." (Acts 7:52.) "Which of the prophets did not your fathers persecute? and they killed them that showed before of the coming of the Righteous One (tou dikaiou); of whom ye have now become betrayers and murderers." "The God of our fathers hath appointed thee to know his will, and to see the Righteous One, (ton dikaion), and to hear a voice from his mouth." (Acts 22:14.) "My little children, these things write I unto you that ye may not sin. And if any man sin, we have an Advocate with the Father, Jesus Christ the righteous" (dikaion). (1 John 2:1.) To what other victim condemned by a corrupt court, and murdered under legal pretense, might these words be more properly applied? The conclusion seems irresistible that the title, "The Righteous One," can be applied only to Christ, the antitype of all who have died unjustly for the cause of the Great Jehovah.

he doth not resist you.---The antecedent of "he" is the "Righteous One" of the preceding clause; the "you," the rich persecutors. Here is additional evidence of the correctness of the exegesis given above. Christ did not resist his antagonists, but submitted himself to their persecution uncomplainingly. "For hereunto were ye called; because Christ also suffered for you, leaving you an example, that ye should follow his steps: who when he was reviled, reviled not again; when he suffered, threatened not, but committed himself to him that judgeth righteously.’’ ( 1 Peter 2:21-23.) And, in the great Messianic chapter of Isaiah 53 (and quoted by Luke in his narrative of Philip and the eunuch, Acts 8:32-33), it is said of the Lord: "He was oppressed, yet when he was affiicted he opened not his mouth; as a lamb that is led to the slaughter, and as a sheep that before its shearers is dumb, so he opened not his mouth." (Isaiah 53:7.) Only those who follow his example in these matters are by him regarded as his faithful disciples : "Ye have heard that it was said, An eye for an eye, and a tooth for a tooth : but I say unto you Resist not him that is evil: but whosoever smiteth thee on thy right cheek, turn to him the other also .. : . Ye have heard that it was said, Thou shalt love thy neighbor, and hate thine enemy: but I say unto you, Love your enemies, and pray for them that persecute you; that ye may be sons of your Father who is in heaven. . . " (Matthew 5:38-39; Matthew 5:43-45.)

Verses 7-9

Jas 5:7-9

SECTION 12
James 5:7-12

PATIENCE AND THE LORD’S RETURN
James 5:7-9

7 Be patient therefore, brethren,---Here, the inspired writer returns to the main stream of thought in the Epistle, and again writes directly to the "brethren," from whom he had turned aside, beginning at James 5:1, to address the unbelieving rich whose oppressive measures and fraudulent practices were so burdensome to the poor disciples. The ultimate retribution and destruction which shall eventually fall upon all of those who thus do has been made crystal clear; they shall receive their just recompense of reward ; those who suffer at their hands and are faithful to the end shall be blessed; therefore, (in view of these facts), "be patient!" These words translate the verb makrotlmmesate, aorist active imperative of nzakrotlmmeo, derived from makros, and thumos, literally, long of temper, that is, one not short of the will to persist; longsuffering. It is as if James had said, "Your trials are now exceedingly great, and the wrongs you are experiencing at the hands of the wicked are especially flagrant; but, this must eventually end; the Lord will see that justice is done to all, provided you follow his example of longsuffering and patience."

It is noteworthy that the word translated "patient" here (makrothumeo) is not the same as that thus rendered in the first chapter of the Epistle. (James 1:3 ff.) There, it is the word hupomone, to bear up under. The first of these words (makrothumeo) is used to denote patience with persons, the second (hupomone) with things. In James 1, the writer bids his readers to endure the trials of life knowing that the exercise of patience produces strength of character. In James 5, the suffering saints are to exhibit longsuffering toward their tormentors, knowing that God will certainly avenge them and see to it that full justice is done. Thus, the meaning is, "With unwavering determination bear up under the burdens which weigh so heavily upon you, knowing that a day of redress is coming." Implied is the assurance that the triumph of the faithful will be contemporary with the overthrow and destruction of the wicked. In similar vein, Paul wrote to the Thessalonians: "We are bound to give thanks to God always for you, brethren, even as it is meet, for that your faith groweth exceedingly, and the love of each one of you all toward one another aboundeth; so that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and in the afflictions which ye endure; which is a manifest token of the righteous judgment of God; to the end that ye may be counted worthy of the kingdom of God, for which ye also suffer: if so be that it is a righteous thing with God to recompense affliction to them that afflict you, and to you that are afflicted rest with us, at the revelation of the Lord Jesus from heaven with the angels of his power in flaming fire, rendering vengeance to them that know not God, and to them that obey not the gospel of our Lord Jesus: who shall suffer punishment, even eternal destruction from the face of the Lord and from the glory of his might, when he shall come to be glorified in his saints, and to be marvelled at in all them that believed (because our testimony unto you was believed) in that day." (2 Thessalonians 1:3-10.)

James’ design in emphasizing the eventual retribution to come upon the wicked oppressors of that day was to vindicate their sense of justice, and to remind those to whom he wrote that right would eventually triumph. The will to resist, to endure, to be faithful fades in unbelief; but, those whose faith remains steadfast, know that ultimately those who do wrong will be properly punished, and those who do right will be richly rewarded. Supported by this realization, they suffer uncomplainingly life’s hardships and difficulties.

until the coming of the Lord.---The "Lord" is, of course, Christ; "the coming," his return on the clouds. (Acts 1:11; Hebrews 9:28.) The reference here is to his second coming at which time the consummation of all things will occur. This "coming" of our Lord is referred to repeatedly in the New Testament, there being more than three hundred references either directly or indirectly to this event. (Cf. Matthew 24:3 ; 1 Thessalonians 2:19; 2 Peter 3:4.) Believers throughout the Christian dispensation are taught to "watch" for (live in expectation of) the coming of the Lord, and thus be prepared for that event. (Mark 13:33-37.) It is not correct to say that the apostles believed they would be living when the Lord returned; they knew no more of the time of his return than do we. Because they did not know when he would come, they instructed people to live as if he would come at any moment. This is all that this (and similar statements of Holy Writ) imply; and it is neither right nor necessary to imply that (a) the inspired writers erroneously thought the Lord would come in their day; or (b) that this has reference to the coming of the Lord for the saints at death. On the contrary, Peter in his second Epistle indicates that he would die before the event: "Wherefore I shall be ready always to put you in remembrance of these things though ye know them and are established in the truth which is in you. And I think it right, as long as I am in this tabernacle, to stir you up by putting you in remembrance: knowing that the putting off of my tabernacle cometh swiftly, even as our Lord Jes us Christ signified unto me. Yes, I will give diligence that at every time ye may be able after my decease to call these things to remembrance." (2 Peter 1:12-15.)

It should be particularly noted that Peter, in the foregiong statement, penned shortly before his death, desired and expected the brethren to call to remembrance what he had written after his "decease," thus indicating that they would outlive him, that they would need the instruction he was giving them; and hence time would not terminate with his passing. That the early disciples hoped for the coming of the Lord, prayed for it, and lived daily in expectation of it, we do not doubt (2 Peter 3:9 ff) ; such should and must be characteristic of the saints today if we are to please God; but this is far from saying that from any intimation of the Lord or statement of the Holy Spirit a conclusion may be properly drawn that he would come at any specific time. It is for the very reason that we do not know when he is coming that the event is ever nigh and for which we must always be in complete readiness. The allegation that the inspired writers predicted the coming of the Lord in their day, is to convict them of error. That some Bible expositors imply or affirm such indicates what low and unworthy views they entertain of the inspiration and inerrancy of the Scriptures. The fact of the Lord’s return is, to Bible believers, beyond controversy; the time of it is hidden in the inscrutable counsel of the divine will. Of the certainty of it we need entertain no doubt whatsoever; because we do not lmow the time we must live in a state of readiness. The certainty of his coming, and the uncertainty of the time thereof taken together operate to keep our faith, our hope and our patience ever alive and alert. The suffering saints, oppressed by their rich and dishonest employers, were to endure patiently whatever life held for them, assured that the Lord would eventually come, end their oppression, punish their oppressors, and reward them for their faithfulness, longsuffering and fidelity to his cause.

Behold, the husbandman waitetb for the precious fruit of the earth,---"Behold," idou, See! Look! Take notice of! A device designed to focus attention particularly on the illustration of the "husbandman." The "husbandman," (ho georgos, from ge, earth; and ergo, to work; thus, literally, a worker in the earth) is a farmer, a tiller of the soil. With patience (makrothumon, long suffering), he waits (ekdechetai, looks with expectation) for "the precious fruit of the earth," the harvest of grain. The farmer is well aware of the fact that if he is to receive the earth’s precious fruit, he must exercise patience and wait out the normal season for the fruition and harvest. It was the design of James to show that it is the conviction that future good justifies present effort that makes all trial endurable. The harvest is at the end of the effort; not at its beginning. (Matthew 13:39.) One must sow in order to reap.

being patient over it. until it receive the early and latter rain.---All who farm, or are acquainted with the cultivation of the soil, know that there are frequent periods of uncertainty during the growing season; sometimes uncertainty whether there will be any harvest at all. The experienced tiller of the soil is aware of this, and does not lose faith in the natural laws and the promise of God. Having done his part, he trusts to God and to the agencies which God uses to supply "seed to the sower and bread for food" (2 Corinthians 9:10); and he knows that "while the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease" (Genesis 8:22). He, therefore, exhibits patience (longsuffering), "until it receive the early and latter rain." The early and latter rains are often mentioned in the Old Testament. (Deuteronomy 11:14; Jeremiah 5:24; Hosea 6:3 : Joel 2:23.) The early raiti was that which came about October, soon after or about the time of the fall sowing, and which provided the necessary moisture for the grain to germinate; the latter rain fell about March, and which caused the grain to fill out and ripen. Thus the patient farmer implicitly trusted the Lord to provide him with the moisture to make his grain sprout, the rain to cause his grain to fill out and be bountiful, always confident that God would not fail him. The lesson is, therefore, one of patience; of waiting for the development of that which, like seed-time and harvest, works out for man’s ultimate good.

8 Be ye also pa ti en t ;-The Greek word translated "patient," is the same as that occurring in verse 7 (makrothmneo), a better rendering of which is "longsuffering." The burdened disciple, in imitation of the farmer, is to wait patiently for deliverance from his trials, and for the certain triumph of justice in his case. Christians should not fruitlessly fret against life’s difficulties, nor wearily wear their lives away in useless anxiety over the hardships which press them in on every side; they are to realize, as does the farmer, that the law of God is operative for them, and it will accomplish the divine purpose in his own good time. The tiller of the soil is aware that he cannot possibly speed the processes by which the ground brings forth her fruit; but he also knows that under the beneficient influences of sun and shower the earth will give bountifully from her store of good things. In like fashion, though the seed of truth may lie buried for long seasons, the law in the spiritual world is as immutable and sure as that in the natural world, and it will ultimately operate to bless and deliver and save those who conform thereto.

establish your hearts:---"Establish," (sterixate, to strengthen, to make stable), means to make the purposes of the heart firm and sure and unwavering in the face of the trials then besetting them. The strength by which this was to be accomplished was the assurance that their cause was just, the Lord was coming, and would vindicate them fully, and punish their oppressors. Because it is not easy to live the Christian life, all of us need the admonition given. The verb means literally to prop, brace, from sterix, a support; we are, therefore, to prop up our hearts by faith, and not let them sag into weary moodiness, weakening uncertainty, and eventual unbelief. The admonition to establish (strengthen) our hearts is one often occurring in the sacred writing. See 1 Thessalonians 3:13, where, however, it is God who is said to establish them for us, which, of course, he does through the assurances he gives in his word. James was later to write: "Behold, we call them blessed that endured." (James 5:11.) Hebrews 11, Inspiration’s Hall of Fame for the gallant heroes of the faith of ages long passed, demonstrates the ultimate triumph of those who, despite great difficulty, trusted God implicitly for the fulfillment of his promises.

for the coming of the Lord is at hand.---The significance of this statement is the same as that in verse 7, where reference is made to "the coming of the Lord." See the comments there. The word translated "coming," is, in the Greek, parousia, which means presence. See margin. The return of Christ is so real, so certain, so sure of fulfillment, that he is always regarded as near, at hand. This is as true for us today, as it was of those of the apostolic age, in view of the fact that he may come at any moment. It is, however, quite certain that James did not mean that there was evidence that the Lord would appear in the lifetime of those living, inasmuch as Jesus himself taught that no one knows the time of his return except the Father: "But of that day and hour knoweth no one, not even the angels of heaven, neither the Son, but the Father only. And as were the days of Noah, so shall be the coming of the Son of man. For as in those days which were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and they knew not until the flood came and took them all away; so shall be the coming of the Son of ·man." (Matthew 24:36-39.) It is incorrect to speak of "the delay" of the return of Christ. The word "delay," means: "to put off to a future time; postpone." It implies interference of something that causes a detainment or postponement. (See Webster’s New World Dictionary of the English Language.) Thus, to speak of "the delay" of the return of Christ is to imply that the event is off schedule, postponed, not in keeping with the original arrangement. But, inasmuch as we are without any information whatsoever regarding any "original arrangement," how do we know that the Lord has ddayed his coming? We may be sure that it is on schedule, and in exact harmony with his purpose and plan. We must carefully avoid the disposition characteristic of many today to assign to terms in the Scripture which refer to the acts of deity the limitations which are true of men. It is because of this practice that some are disposed to interpret the clause, "the coming of the Lord is at hand," to mean that it was then imminent. That such was not its significance, is clear from the fact that nearly two thousand years have elapsed since these words were penned, and the Lord has not yet come. We must not overlook the fact also that with God, who inhabits eternity, matters may be "at hand," in his view which are greatly distant in our human imperfect concept. (Compare Isaiah 13:6.) Peter points to some in his day who alleged that, because things continued in regular fashion and without variation from the uniformity which has characterized the world for ages, it was not likely that he would ever come:

"Knowing this first, that in the last days mockers shall come with mockery, walking after their own lusts, and saying, Where is the promise of his coming? for, from the day that the fathers fell asleep, all things continue as they were from the beginning of the creation. For this they wilfully forget, that there were heavens from of old, and an earth compacted out of water and amidst water, by the word of God; by which means the world that then was, being overflowed with water, perished: but the heavens that now are, and the earth, by the same word have been stored up for fire, being reserved against the day of judgment and destruction of ungodly men." (2 Peter 3:3-7.) In the light of these most solemn facts, Peter admonished his readers to give diligence to be "found in peace, without spot and blameless in his sight." (2 Peter 3:14.) We may, therefore, be certain that the Lord will come; he will come on schedule, he will come unexpectedly, "as a thief in the night," at which time the earth, "and the works that are therein shall be burned up." "Seeing that these things are thus all to be dissolved, what manner of persons ought ye to be in all holy living and godliness, looking for and earnestly desiring the coming of the day of God, by reason of which the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? But, according to his promise we look for new heavens and a new earth, wherein dwelleth righteousness." (2 Peter 3:10-13.)

9 Murmur not, brethren, one against another,---The verb is a present active imperative, with the negative, from stenazo, to groan; thus, literally, "Do not keep on groaning against each other...." The verb denotes fretfulness, impatience with others; the disposition to blame others for one’s distresses. The saints to whom these words were addressed were sorely burdened, their lives were exceedingly hard; and it was, therefore, not always easy for them to bear up under their difficulties with patience and resignation. Often, they were fretful, morose, quarrelsome, disposed to blame their brethren, easy to take offense, and quick to find fault with others, all of which made their own lives miserable, and created serious problems for others. Some, of course, are by nature disposed to be difficult to get along with ; such exhibit a sour and unpleasant temper ; they never seen anything good in others, or anything improper in themselves ; they are envious, jealous, and critical of all others. Their attitude is wholly foreign to the spirit of Christ, and is repeatedly condemned in the Scriptures. (Matthew 7:1; Luke 3:14; Philippians 4:11; Hebrews 13:5.) Such a disposition of heart and mind the saints were to strive always to avoid. The present imperative indicates that the situation was a continuing one, and therefore ever necessary to watch. This admonition of James we would all do well to consider earnestly. It is easy to become a chronic grumbler. It requires but few brains, and but little intelligence. It is the surest way to lose any friends one may have. Those who practice such are condemned.

that ye be not judged:---To murmur is to pass judgment of an adverse character upon others; and those who thus do shall be judged (condemned) themselves. Those who improperly assume the office of judge will themselves suffer judgment (condemnation.) There is an undoubted allusion to the words of the Lord in the Sermon on the Mount: "Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured unto you. And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me cast out the mote out of thine eye; and lo, the beam is in thine own eye ? Thou hypocrite, cast out first the beam out of thine own eye; and then shalt thou sec clearly to cast out the mote out of thy brother’s eye." (Matthew 7:1-5.)

behold, the judge standeth before the doors.---Literally, "...is standing before the doors," (pro ton thuron hesteken, perfect active indicative), and thus ready to execute sentence. The "judge" is Christ; the phrase, "before the door," indicates his nearness. This statement corroborates our interpretation of the phrase, "the coming of the Lord is at hand," inasmuch as it indicates that the certainty of the judgment was such that Christ is represented as even then standing outside the door ready to enter and execute judgment. That it was not intended to mean that this would actually occur in that day is evident from the fact that twenty centuries have passed and the judgment is yet future. All that is meant is that the day of retribution for the evil is certain and sure and the one who shall administer punishment should be regarded as at the door, ready to enter at any time. An inspired commentary on this statement, "standeth before the doors," is to be seen in Revelation 3:20, where Christ is represented as standing before the door of the church in Laodicea: "Behold, I stand at the door and knock: if any man hear my voice and open the door, I will come in to him, and will sup with him, and he with me." The figure, "before the door," represents Christ as (a) near; (b) in position to enter suddenly and unexpectedly ; and (c) ready to accomplish his purpose without delay. It was therefore vitally important that those to whom James wrote should cease their murmuring and complaining lest the Lord should open the door without advance notice and discover that instead of waiting patiently and faithfully for him they were fretful, dissatisfied and morose, and engaged in quarrels among themselves. The author had assured his readers that they would be blessed for their patience and longsuffering; and here he points out that if murmuring and dissatisfaction have been substituted therefore, they must suffer judgment themselves. God will not fail to avenge his faithful; but he will judge them if they fall short of his will. Compare Romans 12:19, with 1 Peter 4:19. See, especially, in this connection, the parable of the wicked servant. (Luke 12:45-48.)

Verses 10-11

Jas 5:10-11

EXAMPLES OF PATIENCE
James 5:10-11

10 Take, brethren, for an example of suffering and of patience, the prophets---The order of the Greek is emphatic: "For an example of affliction and longsuffering, take, brethren, the prophets .... " (Hupodeigma labete, adelphoi, tes kakopathias, lwi tes makrothumias, tous prophetas) The word translated "suffering," (kakopathias) denotes suffering from without and is thus objective in character; the word "patience," (makrothumia) is subjective and indicates the manner in which the sufTering was accepted. The word "example," (from hupodeigma), means a copy to be imitated. Thus, the meaning is, "Brethren, for the proper way to endure affliction, follow the example of the prophets." The prophets were seldom far removed from persecution and trial; as a class, they were the most persecuted men in history. (Matthew 23:34.) "Which of the prophets did ·not your fathers persecute? and they killed them that showed before of the coming of the Righteous One! of whom ye have now become betrayers and murderers." (Acts 7:52.) Jesus said, "Blessed are ye when men shall reproach you, and persecute you, and say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets that were before you." (Matthew 5:12.)

The disciples to whom James wrote, many of whom were of Jewish ancestry, would be familiar with the manifold instances of affliction and suffering experienced by Isaiah, Jeremiah, Daniel, Elijah and others. Those godly men did not escape persecution; we may, therefore, expect it; these men en, "Beloved, think it not strange concerning the fiery trial among you, which cometh upon you to prove you, as though a strange thing happened unto you : but insomuch as ye are partakers of Christ’s sufferings, rejoice; that at the revelation of the name of Christ blessed are ye, because the Spirit of glory and the Spirit of God resteth upon you .... But if a man suffer as a Christian, let him not be ashamed ; but let him glorify God in this name." (1 Peter 4:12-16.)

who spake in the name of the Lord.--These were the prophets alluded to in the preceding clause; they "spake," (taught) in the "name of the Lord," i.e., by the Lord’s authority. Theirs was thus a divine mission; and the message which they delivered to the people was authenticated by the Lord and inspired by the Spirit. Here is additional evidence of the validity and truth of the writings of the prophets of the Old Testament. The word "prophet," from pro and phemi means to speak for, or on behalf of, another; and thus those of this classification in both the Old and the New Testament were mouthpieces for God, the instruments by which he delievered his message to the people. Often, the message was highly unpalatable to the wicked and rebellious people; and they showed their resenbnent by evilly treating the messengers. To reject the message was not only to reject the messenger, but also him Who originated the message-God himself. It will be recalled that when Samuel, in somewhat petulant fashion, informed God that he had been rejected by the people of Israel, when they demanded a king, God said to him, "Harken unto the voice of the people in all that they say unto thee; for they have not rejected thee, they have rejected me that I should not be king over them." (1 Samuel 8:4-9.) The statement is evidently elliptical. The meaning is, "They have not rejected thee only, they have also rejected me that I should not reign over them." The suffering saints, so cruelly mistreated by their rich and oppressive employers, might well look to the prophets as examples of those whose faith failed not, but who served Jehovah under the most trying circumstances. Patient endurance under great difficuJty is an object lesson in faith to others. It serves to induce those of us who witness it to try a little harder on the ground that if others can succeed under trial, so can we. What great multitudes of the sorely tried must have gained great strength and renewed faith from the noble examples of Hebrews 11! How wonderful it is to know that we, like Abraham, may through the eye of faith see beyond the distant haze, "the city" which "hath the foundations, whose builder and maker is God!"

11 Behold, we call them blessed that endured:---For the significance of the word "behold," see the comments on this word at verse 7, above. The "we" includes not only James and the faithful disciples to whom he wrote, but all who honor and respect those who, through great trial and affliction, maintain their loyalty to God and their devotion to his will. "Blessed," is from makarizomen, present active indicative of makarizo, from makarios "happy." However, the word "happy," does not adequately convey the meaning of the term used here. Happiness, from hap, chance, denotes that which is accidental and which depends on outward circwnstances; here, the blessedness which the word indicates is inward, and results from the peace which reigns in the hearts of those who faithfully serve the Lord. The form of the word occurring here appears in Luke 1:48, its only other instance in the New Testament, although the word makarios (the word for the Beatitudes, Matthew 5:3-11), occurs often. The faithful have, through the ages, often suffered great harrassment, endured much hardship and suffered agonizing pain. In one of the most vivid passages of the Bible, the Hebrew writer describes the trials of the saints in ages past in the following remarkable fashion:

"And what shall I more say? for the time will fail me if I tell of Gideon, Barak, Samson, Jephthah; of David and Samuel and the prophets: who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the power of fire, escaped the edge of the sword, from weakness were made strong, waxed mighty in war, turned to flight armies of aliens. Women received their dead by a resurrection; and others were tortured, not accepting their deliverance; that they might obtain a better resurrection : and others had trial of mockings and scourgings, yea, moreover of bonds and imprisonment: they were stoned, they were sawn asunder, they were tempted, they were slain with the sword: they went about in sheepskins, in goatskins; being destitute, afflicted, ill-treated (of whom the world was not worthy), wandering in deserts and mountains and caves, aud the holes of the earth." (Hebrews 11:32-38.)

If the good and great of past ages suffered so much for the Cause they loved, why should we hope to obtain the garland they wore if we shrink from the battles they fought so valiantly? We oall them blessed. Why? Because they did not waver in faith. Had they thrown their weapons down and had forsaken the fray, no one would have honored their name or called them blessed. Only those who endure are regarded as blessed.

Those who "endured," were those who bore up uncomplainingly under tthe burdens which were theirs, and whose faith did not fail in the hours of trial. The verb "endured," is from the Greek hupomeno which, as a participle, means to exhibit patience in matters pertaining to things. For its significance, and the distinction which obtains between it and the word translated "patient" ( makrothunio) occurring earlier in the chapter, see the comments on verse 5. The meaning here is that the faithful to whom James alludes here bore uncomplainingly the heavy loads of life which included galling persecution, intense suffering and bitter hardship of many kinds. It is the determination to serve God, whatever the odds, plus patient endurance, that prompts succeeding generations to call those who thus endure blessed. The inspired writer pointed his readers to these instances of faithfulness and devotion by great and good men to encourage them in the fiery trial through which they were then passing. It was not James’ intention to leave the impression that the reward inherent in the term "blessed" would be received in this life; on the contrary, many evils persist, and are never corrected here; but it is a matter of faith that in God’s own good time, he will redress the wrongs of the poor, and mete out to the wicked the punishment they deserve in the day of final accounts. The Psalmist once fretted greatly over this matter. He observed that the good are often in gerat difficulty and the wicked often prosper; and he penned the following words, to indicate his perplexity:

"Surely God is good to Israel, even to such as are pure in heart. But as for me, my feet were almost gone; my steps had well nigh slipped. For I was envious at the arrogant, when I saw the prosperity of the wicked. For there are no pangs in their death; but their strength is firm. They are not in trouble as other men; 11either are they plagued like other men. Therefore pride is as a chain about their neck; violence covereth them as a garment, Their eyes stand out with fatness: they have more than heart could wish. They scoff, and in wickedness utter oppression: they speak loftily. They have set their mouth in the heavens, and their tongue walketh through the earth. Therefore his people return hither; and waters of a full cup are drained by them. And they say, How doth God know? And is there knowledge in the Most High? Behold, these are the wicked; and being always at ease, they increase in riches. Surely in vain have I cleansed my heart, and washing my hands in innocency; for all the day long have f been plagued, and chastened every morning. If I had said, I will speak thus; Behold, I had dealt treacherously with the generation of thy children." (Psalms 73:1-15.)

Why did the wicked prosper, the righteous suffer? These were matters which perplexed and disturbed David, as they have the good of every generation. On entering the "sanctuary," the solution of this vexing problem was at hand:

"When I thought how I might know this, it was too painful for me ; until I went into the sanctuary of God, and considered their latter end. Surely thou settest them in slippery places; thou castest them down to destruction. How are they become a desolation in a moment. They are utterly consumed with terrors." (Psalms 73:16-18.) Not here, but in the judgment will the wicked answer for their misdeeds. An infidel once addressed the following note to the editor of a county paper: "Sir: I have a religious neighbor who, when he prays, I curse; when he goes to church, I go fishing; yet, in October my harvest is as bountiful as his, How do you explain it?" The editor answered: "Sir, you err in assuming God settles all of his accounts in October!" In a remarkable passage in 2 Thessalonians 1:7-9, Paul solemnly warns of the ultimate destruction of the wicked: "And to you that are afflicted rest vi th us, at the revelation of the Lord Jesus from heaven with the angels of his power in flaming fire, rendering vengeance to them that know not God, and to them that obey not the gospel of our Lord Jes us : who shall suffer punishment, even eternal destruction from the face of the Lord and from the glory of his might, when he shall come to be glorified in his saints."

ye have heard of the patience of Job,---This intensely interesting story of that valiant and faithful Old Ttestament character was a familiar one to James’ readers. All of their lives, the Jewish Christians had heard and read of the agonies Job experienced, the miseries inflicted upon him by his so-called friends, and the cries which were wrung in pain from his lips. Though he could not quench the wailing cry of pain which sprang up from the very depths of his soul, he remained true to his convictions and thus became the Bible’s best example of patient endurance under great trial of the Old Testament age. (Job 1:21; Job 2:10; Job 16:19; Job 19:27.) He has, through the centuries, been honored for his faith, and all succeeding generations have called him blessed. His name, in the roll of the ancient heroes, occupies a niche of special honor, along with Noah and Daniel. (Ezekiel 14:14; Ezekiel 14:20.) The lesson for us is that though a saint, he suffered greatly, and we need not expect to escape that which was the lot of the great and good of all the centuries. Incidental lessons of great value emerge from this reference: ( 1) We learn that all suffering however great and prolonged, must eventually end; and the saints will triumph; (2) the Old Testament narratives, including Job, were written to sustain us in our trials (1 Corinthians 10:1-13); and (3) the Holy Spirit, who inspired James to pen the words of our text, by this reference to Job, evidences the fact that the book is not, as modernists affirm, an allegory, or mythical composition, but a true and reliable history of a specific character caught up in a series of specific incidents there especially detailed and described. The book of Job demonstrates the fact that a faithful man will bear any form of trial rather than forsake God. It exhibits in clear and striking fashion the struggles of one who, while he cannot understand, at the moment, the occasion for his sore trials, does not blame God with th1nn, and maintains his faith in Deity. Job and his experiences provides us with an object lesson in unwavering faith in the face of tremendous trial. Despite his physical afflictions, the Joss of his earthly possessions, the scorn and false accusations of his friends, and the faithlessness of his wife, ’’Job sinned not, nor charged God foolishly." (Job 1:22.)

and have seen the end of the Lord,---The word translated "end" here, telos, often with the significance of termination, consummation, etc., also designates purpose, aim, design, its obvious meaning here. We, in our day, and from our vantage point (James is saying), can now see the purpose and design of God’s plan in Job’s case, which was not nearly so apparent then. The over-all lesson here indicated ought not to be lost on us today. There is "a divinity that shapes our ends," and though, for the moment, we are unable to discern the purpose or plan which God has, we should patiently wait for the unfolding thereof, knowing that eventually he will vindicate himself and all matters will turn out for our good. "And we know that to them that love God all things work together for good, even to them that are called according to his purpose. . . . What then shall we say to these things? If God is for us, who is against us? He that spared not hi:; own Son, but delivered him up for us all, how shall he not abo with him freely give us all things? ... . Nay, in all these things we are more than conquerors through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord." (Romans 8:28; Romans 8:31-32; Romans 8:37-38.)

how that the Lord is full of pity, and merciful.---That is, "the end," (design, purpose, plan) of the Lord is to show great pity and much mercy for his suffering saints. In Job’s case, the Lord exhibited the greatest pity and compassion; and, this will he also do for all who similarly endure. The phrase, "full of pity," denotes the fact that God is tender-hearted; he is not unmindful of the agonies of his people, nor does he turn a deaf ear to their cries. He abounds in pity ( polusplagchnos), he is filled with it. Moreover, he is "merciful," ( oiktirmon), i.e., full of compassion for those who suffer. This characteristic of God was especially evidenced in the case of the prophets and particularly in Job. Though that Old Testament character suffered as few men have, God richly blessed him in his last days: "And Jehovah turned the captivity of Job, when he prayed for his friends: and Jehovah gave Job twice as much as he had before. Then came there unto him all his brethren, and all his sisters. and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him, and comforted him concerning all the evil that Jehovah had brought upon him: every man also gave him a piece of money, and every one a ring of gold. So Jehovah blessed the latter end of Job more than his beginning: and he had fourteen thousand sheep. and six thousand camels, and a thousand yoke of oxen. and a thousand she-asses. . . . And in all the land were 110 women found so fair as the daughters of Job : and their father gave them inheritance among their brethren. And after this Joh lived a hundred and forty years, and saw his sons. and his sons’ son,, even four generatiom. So Job died, being old and full of days." (Job 42:10-17.)

Lessons in patience and resignation are many in the Old Testament, and all of them we should carefully and prayerfully take to heart today. The desire for worldly gain often possesses members of the body of Christ; and the disposition to be fretful, disatisfied with our lot is a common one. We should learn the folly oi worldly acqnisition as a means to happiness; and that "patience in affliction’’ is the proper attitude for us, as Christians, to have all of our days.

Verse 12

Jas 5:12

SWEARING FORBTDDEN
James 5:12

12 But above all things, my brethren,---The phrase, "Above all things," (pro panton) was designed to emphasize the importance of the injunction with reference to oaths. On this matter they were to be especially careful and to it give particular attention. It is not possible to determine whether the phrase is temporal ("Before doing anything else, give attention to this,") or designed to indicate priority ("Give particular attention to this matter.") In either event, the writer’s words emphasize the importance of the injunction, and his desire that the readers apply themselves to it at once.

swear not,---(Me omnuctc, present active imperative with the negative), literally, "Do not keep on swearing." The prohibition forbids it of those practicing vice; and it charges those who have not started it to rcfrain from doing so. One cannot escape the conclusion that there is here a very obvious reference to the words oi our Lord on this subject in the Sermon on the Mount. The following parallel will evidence this fact:

To swear is to invoke the name of God, or other sacred names and things; to utter an oath. The practice appears to have been an exceedingly common one in the first century. The Jews understood (from the third commandment), that they were to avoid any profane and flagrant use of the names of God, but they resorted to technicalities and illogical reasoning to justify oaths where there was no specific mention of the name of God. Some rabbis held that one was bound to tell the truth only when the names of Deity were mentioned, on the ground that God became a party to the agreement when thus involved; but that if his name were not included in the oath any promise made one did not have to keep. Thus by mental reservation, by trickery and evasive methods, by skillful use of words, many in that day callously broke their promises and violated their oaths. Others avoided the use of God’s name in their oaths by swearing by the handiwork of God-the heavens, the earth, the sun, the moon and the stars. This, of course, did not excuse them because all of these object,: arc the works. of God; and, to swear by them is still to involve God. Hence the following prohibition:

neither by the heaven, nor by the earth, nor by any other oath:---This statement forbids the use of all oaths under the circumstances particularly before the writer. All such swearing must be regarded as sinful. All oaths, whether pious or not, which fall into this classification, are wrong. Jehovah has ever regarded, with the greatest displeasure, any disposition on the part of man to use his name in flippant, frivolous and profane fashion. The first commandment of the decalogue was designed to protect the sanctity of God’s being; the second forbade man to approach him through some human device; the third---"Thou shalt not take the name of Jehovah thy God in vain: for Jehovah will not hold him guiltless that taketh his name in vain"---was formulated to guarantee respect and reverence for his name. (Deuteronomy 5:7-11.)

One is profane who uses sacred things in an irreverant and blasphemous manner. The word vain, in the third commandment of the decalogue, is translated from a word in the Hebrew language which means in a light, flippant and contemptuous fashion. It is of serious consequence that many members of the church today have allowed to creep into their phraseology words and phrases the use of which amounts to profanity. Others, who would not dare use the holy names, Goel, Christ, Jesus, Jerusalem, Heaven, Hell, Hades, as interjections ("An ejaculatory word or form of speech, usually thrown in without grammatical connection," Webster) and for emphasis. will, nevertheless, use euphemisms (the substiution of a word or phrase less offensive or objectionable), the derivation of which goes back to one of the foregoing forms. Were those who thus do aware of the origin of many of these common by-words they would be shocked! It is therefore important that we obtain a clear conception of the significance of such words and phrases and avoid all which even indirectly border on the profane. Among them are such words as Gee Whiz, Gosh, Gad, Egad, Golly, Good Gracious, Good Grief, My Goodness, Jeminy, Zounds, Jove, etc., etc.

Gee is an euphemistic contraction of the name of Jesus. It is slang, and has no proper use in our ianguage. It is used as an interjection and to express surprise. It is, in effect, to say: "Jesus!" (Cf. Webster’s Unabridged Dictionary which says that it is "a minced ·form of Jesus, used in mild oaths.") Whiz is slang for anything excellent, "a corker, sometimes applied to a clever person or thing of excellence. Something or some one of exceptional ability or quality." The words, Gee Whiz! are, therefore, an oath in which Jesus and something extraordinary or unusual are joined. Whiz originally signified something of a humming or whirring sound, and then anything unusual or exceptional. A Whizzer in slang is that which is above and beyond the ordinary.

Gosh is an interjection and is used euphemistically for God. It is an exclamatory slang expression indicating surprise. The Century Dictionary says that it is "A minced form of God: often used interjectionally as a mild oath." Webster’s Unabridged Dictionary says that it is "a softened form of God, used as a mild oath." It is occasionally used in hyphenated fashion such as Gosh-awful. In this form it is often used as an adjective, and euphemistically.

Gad, Egad, are interjections and are used euphemistically for the word "God," in mild oaths. They indicate surprise, disgust, dismay, and similar emotions, and are ejaculatory in character. Gee, Gosh, Gad, Egad, and similar forms are used synonymously. They are often joined with other terms for further emphasis, such as Gee Whilikins, Gad Bodkins, of which usage, the Unabridged Dictionary says, "A softened form of the word God as used in a mild oath or mild oaths in which the second element is often a corruption or made up word."

Golly, of extremely common use, is described by the New World Dictionary as "an exclamation of surprise, a euphemism for God. It is often used in conjunction with the word by, i.e., ’By Golly!’ sometimes as an interjection for the word God."

Good Gracious! Good Grief! My Goodness!, etc., are all mild oaths, where the word good or goodness, is used euphemistically for God. See Webster’s New World Dictionary, College Edition. There are many forms of this usage, such as Goodness Sake! Goodness Knows! Thank Goodness!-all ejaculatory and exclamatory expressions in reference to the goodness of God, but used slangily and for emphasis. One who thus speaks calls God to witness to the statement with which the oath is associated. "In goodness knows who it could have been, it means God only knows and I do not; in goodness knows it wasn’t I, it means God knows it and could confirm my statement."’ (American English Usage, Nicholson.)

Heavens! Good Heavens! For Heaven’s Sake! and similar expressions are statements of exclamatory character in which the heavens are called to witness to the truth of the statement made or to support the affirmation. All such expressions when used as by-words, as slang, and in flippant, frivolous fashion, violate our Lord’s injunction: "Swear not at all: neither by the heaven, for it is the throne of God; nor by the earth for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King." (Matthew 5:34.)

We are not from this to conclude that it is wrong to use the various names of God in our conversation when such usage is reverant, respectful and sober. We have, indeed, numerous instances of such usage in the Scriptures. (Cf. "God forbid," "If God wills," "The Lord grant mercy," etc.) The Jews regarded the name of Jehovah as ineffable and to this day refuse to pronounce it in Hebrew. It is the profane use of sacred things and names against which the Bible inveighs, and all such expressions as these we have above analyzed which should be rigidly excluded from our vocabularies.

but let your yea be yea, and your nay, nay; that ye fall not under judgment.---Be certain always that when you say, "Yes,’’ yes is the true answer; when you say, "No," no is the correct answer. See to it that your statements are true, without the ·necessity of reenforcing them with an oath. Here, it would appear, is the key to this passage. That it was not the design of James (and our Lord, in Matthew 5:34-37), to forbid all oaths, including those of a judicial nature, seems evident from the following considerations : ( 1) Jes us, before Caiaphas, testified under oath. (Matthew 26:63-64.) (2) Paul often solemnly asserted things in the form of an oath, e.g., "For God is my witness, whom I serve in my spirit in the gospel of his Son, how unceasingly I make mention of you, always in my prayers ... . " (Romans 1:9; cf. 2 Corinthians 1:23; Philippians 1:8; Galatians 1:20.) (3) God swore by himself when he could swear by no greater. (Hebrews 6:13.) (4) The prophets often involved the names of God in their solemn affirmations. (Isaiah 65:16.) Thus, the sin forbidden in this section is that of profanity; the frivolous, flippant use of the names of God and sacred things. The Jews of that day were especially addicted to the vice of constant and continuous profanity; of calling God to witness the most common and frivolous matters, the practice of which prostituted the names of God to the level of the most insignificant things. A judicial oath, a legal oath, statements before notaries public, and the like, are not within the classification intended by the writer.

There are those who seek to avoid an oath on the witness stand by resorting to an affirmation that what they are about to testify to is the truth, the whole truth, and nothing but the truth. Most legal tribunals allow one to affirm in lieu of swearing to the truth of that about which one speaks. Those who thus do, though they do not follow the form of oaths usually administered, nevertheless bind themselves to tell the truth; and can be convicted of prejury for failing so to do.

But, did not James include, among the prohibitions, "any other oath?" Would not this embrace not only those specifically prohibited, but oaths of every type and kind, including those required by law? It is most significant that an oath, by the name of God, is not mentioned; surely, if he had intended to forbid all swearing (oaths), thjs would have been the first designated ; as a matter of fact, this type of oath, in contrast with others, was commanded under the law. (See Deuteronomy 6:13; Deuteronomy 10:20.) It would appear that the failure to designate such an oath indicates what has been emphasized above, that the type of oaths mentioned, is such as was characteristic of the Jews of that day of asserting with an oath the most common-place matters of life. Instead of doing this, to establish the truth of what they said, they should let their yeas be yeas, their nays, nays; that is, they were to tell the truth always, and without the necessity of resorting to such devices. Further evidence of the correctness of this conclusion is to be seen in the word the Holy Spirit used to designate any other oath. Had James intended to assert that any oath, all oaths, every oath, must be eschewed, he would have used for the word other the Greek lleteros, which means another of a different kind; instead of altos (which he did use), another of the same kind. It is, therefore, clear that the sacred writer intended to include only such oaths as were of the type specifically under consideration, and to which the people of that day were especially addicted. There is no exegetical reason to extend his remarks to oaths not embraced in his own classification. We must, from all the facts in the case, conclude that both the Lord and James had in mind the habit of using sacred names in ordinary statements rather than in the solemn appeals which are made to God by all faithful people on occasion of serious moment.

To "fall" under "judgment," is to be put in a position where one will be judged. The word translated judgment (krisis), denotes the process of judging, rather than the sentence rendered. It means that those guilty of that which James writes in this section will stand in judgment for their actions. Jesus, in the parallel statement, declares that what is more than this "is of the evil one," i.e., it originates with him. Thus to engage in useless, vain oath-taking (profanity) is to be influenced by the devil; and it puts one in a situation where judgment must ultimately be experienced.

Verse 13

Jas 5:13

SECTION 13
James 5:13-20

PRAYER AND PRAISE
James 5:13

13 Is any among you suffering?---It was the opinion of our Translators that the Greek phrase, kakopathei tis ("Is any among you suffering?") is an interrogative, and should, therefore, be rendered as it appears in our text, rather than as an indicative statement ("Some one among you is afflicted,") and, perhaps, rightly so, although there are no punctuation marks in the oldest Greek manuscripts and such must, in every instance, be supplied. There is but little difference, whether the statement be regarded as a question, or as an affirmation or fact. Often, in cases of this kind, statements are couched in rhetorical form for emphasis. Some among those to whom James wrote were indeed suffering at the hands of their oppressors, suffering persecution from those who opposed Christianity, suffering from affliction, hardship and much difficulty.

The verb kakopathei ( occuring elsewhere in 2 Timothy 2:3; 2 Timothy 2:9; 2 Timothy 4:5 and in noun form in James 5:10), is compounded from the adjective kakos, evil and pascho, to suffer; hence, literally, to suffer evil. It is, therefore, sufficiently comprehensive to embrace every type of affliction, whether of outward bodily character or of inner mental anguish. There was much affliction among the saints of that day, as there is in ours; indeed, in every congregation there are those who experience sickness, bereavement, and loss of one kind or other. Sorrow, suffering, pain, indeed, all of the burdens of life at one time or another iall upon the shoulders of the Lord’s people; and the instruction which this verse contains for those of the first century is equally applicable to this. Here it is made clear that the proper attitude of the suffering saint is exhibited in worship, and not in oaths and vain swearing of any type.

let him pray.---( Proseuchestho, present middle imperative of proseuchomai, to pray, thus literally, let him keep on praying. In view of the fact that affliction and suffering, both physical and mental, are ever with us, men may blame God for it, or go to God ior relief from it. Some are guilty of the former: Christians rejoice to be able to do the latter. When the troubles of the world fall upon our shoulders, instead of morbid, fretful complaining, we should ask God for wisdom to cope with our problems, and the requisite strength to overcome them. This was Paul’s method, and he found it eminently successful. Beset by his "thorn in the flesh," he besought the Lord, on three different occasions, to remove it. The Lord said to him, "My grace is sufficient for thee: for my power is made perfect in weakness." Paul thenceforth reasoned, "Most gladly therefore will I rather glory in my weaknesses, that the power of Christ may rest upon me. Wherefore I take pleasure in weaknesses, in injuries, in necessities, in persecutions, in distresses, for Christ’s sake: ior when I am weak, then am I strong." (2 Corinthians 12:7-10.) We may be certain that God will support us in our trials; and we should therefore, turn to him for the help he so freely proffers when clouds, ominous and heavy, appear on our horizon, and obstacles apparently insurmountable are in our path. Whatever the nature or character oi our affliction, it is always right, proper and beneficial to pray. There is, indeed, a natural inclination on the part of man to turn to God in prayer when human supports fall away. Abraham Lincoln once said that in the dark hours which faced him, he turned to God for help, from the realization that he had no other to whom to turn. Of course, we should remember our obligations tu the Lord at all times, and not fall back upon him as a final recourse. It is encouraging to know that when all others fail us, he will not; but he will lend a sympathetic ear to our entreaties, and invite us to turn to him in the hours of our extremity. (2 Chronicles 33:12; Psalms 34:4; Psalms 50:5; Matthew 7:7.) How reassuring it is to know that God is our refuge, our very present help in time of trouble! It is truly a wonderfully consoling thought that through prayer we may not only find relief from the affiictions of life, but the cause that produced them may likewise be removed. Are some of us afflicted? Then, let us pray! This is heaven message to all of the Lord’s saints.

Is any cheerful?---( Euthumei.) The word thus translated does not convey the notion of fun or frivolity, but describes a disposition that is friendly, joyful, pleasant and agreeable. One "cheerful," in the original sense of the term, is one in good spirits, one possessed of a frame of mind that is free of anxiety and disturbing problems. The verb also occurs in Acts 27:22; Acts 27:25, where Paul besought his traveling companions to "be of good cheer." The word used by James describes an attitude exactly opposite to that indicated in the word "suffering," in the earlier portion of the verse. It is not improbable that the "suffering" one and, and the "cheerful" one of this passage are the same person. That is, he who is suffering is to pray to the Father to lift his burden; and, when it is gone, to be cheerful, and to express such in praise and worship. Praise has been called "the highest form of prayer," and it is the natural expression of a contented and thankful heart. If, in affliction, we are to pray; it is surely proper, in contentment, to express praise; and in either to feel and to demonstrate our innermost needs to God.

let him sing praise.---(Psalleto, present active imperative of psallo, "in the New Testament to sing a hymn, to celebrate the praises of God in song," (Thayer, Greek English Lexicon of the New Testament.) Literally, "Let him keep on singing." The word occurs in 1 Corinthians 14:15; Romans 15:9; Ephesians 5:19.) It has had a varied meaning through the years. It has signified the act of plucking out the hair, snapping a carpenter’s string, twanging the strings of an instrument; and, in the New Testament, to sing. Its basic meaning, to pluck or twang, is thus metaphorically seen in its New Testament usage, in that the chords of the heart are to be "twanged" or played upon: "And be not drunken with wine, wherein is riot, but be filled with the Spirit; speaking one to another in psalms and hymns and spiritual songs, singing and making melody (psallo) in your heart to the Lord." (Ephesians 5:19.) There are those who, in an effort to justify the use of mechanical instruments of music in Christian worship today, point to earlier meanings oi the word, and urge that such significance should be assigned to it today. But those who thus do are unable to follow their own argument to its conclusion. It is conceded by the most avid defender of instrumental music in worship that one may acceptably approach God in public religious devotion without it; that its use is a matter of personal choice; and is, therefore, in the realm of expediency. But, if the instrument inheres in the word and to psallete is to use a stringed instrument, it follows that one cannot psallete without it. The instrument is either in the word, or it is not. If it is in it, one cannot worship God without an instrument of music; if it is not in it, then the argument fails. If it be urged that the instrument inheres in the word, the following conclusions irresistably follow: ( 1) It is impossible to psallete without an instrument of music; (2) since each individual is commanded to psallete, each must personally twang the strings of a mechanical instrument in worship to be acceptable; (3) to prepare people to worship acceptably would necessitate assisting them in such use ; ( 4) only stringed instruments might properly be used, inasmuch as these are the only type which may be twanged or plucked. This would eliminate all wind instruments such as organs, horns, etc. In view of the fact that not one of the advocates of instrumental music in worship is willing to accept these obvious conclusions, it follows that they have little respect for the argument they make.

Dozens of the world’s most profound Greek scholars, including all of those which have produced the major English translations, have borne witness to the fact that the New Testament meaning of the word does not include the use of a mechanical instrwnent; and that its meaning today is simply to sing. An interesting an

The use of such instruments in the Jewish order charactt!ristic of the Old Testament period, falls far short of justifying their use in Christian worship today. The burning of incense, the offering of animal sacrifices were a part of the worship in the former dispensation; we do not thence conclude that the burning of incense in Jewish devotions justifies an incense burner in the church today. Advocates of the doctrine of infant church membership attempt to sustain their position in precisely the same fashion. Were not infants a part of the Jewish economy ? Ought they not therefore to be in the church today? Those who so contend make out a case for church membership for babies as successfully as do those who seek to justify instrumental music in the church today in the same fashion. The truth is, God has ordained neither infant membership nor instrumental music in the church today, and those who practice either go beyond that which is written. (Deuteronomy 4:2; Proverbs 30:6; Revelation 22:18-19.)

It is a well established historic fact which may be confirmed by consulting any reliable encyclopedia that instrumental music in so-called Christian worship was first used, in this dispensation, in A.D. 670, when introduced into the Church of the Great Apostasy; and, it created such a furor therein that it was speedily removed to avert a split; and, it was not until about A.D. 800, that it came to be common in that ecclesiasticism. Our Lord never authorized it, no apostle ever sanctioned it, no New Testament writer ever commanded it, no New Testament church ever practiced it. It was born in the bosom of the apostasy, and is used with no greater sanction than the burning of incense, the counting of beads, the sprinkling of babies.

We walk by faith and not by sight ( 1 Corinthians 5:7) ; and, faith comes by hearing God’s word (Romans 10:17). It follows, therefore, that we are at liberty to do, in Christian worship, only those things specifically commanded; and, inasmuch as the New Testament is silent regarding the use of instrumental music in worship, we dare not use it. We are, however, commanded to sing and to make melody in our heart (not on an instrument!) and we are assured that such practice is acceptable to him who commanded it. Authorized items of worship, to be performed on the Lord’s day,-the first day of the week-are, teaching, singing, the contribution, the Lord’s Supper, and prayer. (Acts 2:42; Ephesians 5:19; 1 Corinthians 16:2; Acts 20:7.)

Verses 14-15

Jas 5:14-15

ELDERS AND THE SICK
James 5:14-15

14 Is any among you sick?--- The word translated "sick," (astheneo, literally, to be weak, without strength), is a term often used for illness, in the New Testament. (Matthew 10:8; John 5:7; Acts 9:37; Philippians 2:27.) The author, in vtrse 13, designates "suffering" in general; here, one particular type of sufferingphysical illness-is specifically mentioned. Sickness, of one kind or other, is a universal affliction of man; and, James, having just admonished those to whom he wrote to pray when suffering, sing when cheerful, passes to the subject of physical illness, perhaps because it is the most common kind of affliction· to which human beings are subjected. We are not informed of the nature or extent of the illness here contemplated; nor is there anything, in this instance, to indicate vhether the term is used literally, or figuratively. The context would suggest that it is literal sickness inasmuch as it is mentioned in connection with literal suffering, praying, cheerfulness, and singing. In verse 15, below, it is clearly shown that the illness contemplated here is physical in character, in view of the fact that it is mentioned in connection with, and in addition to, spiritual illness. These conclusion,.: follow: (1) It is possible for children oi God to get sick. (2) Sickness is a physical ailment which eventually comes to all, whether good or bad. (3) The fact that one is sick does not mean that such a one has been or is guilty of specific sin. Often, the most devout suffer from prolonged illness; frequently those who live in open sin enjoy robust health. Paul was possessed of great physical weakness; there were infirmities of the flesh which bore heavily upon him and he ever lived with the painful reminder oi the thorn in his flesh. (2 Corinthians 12:1 ff.) (4) There were sick people in the early church even as there are many in this category among us today. Sickness is a burden all must, at one time or ·another, bear.

let him call for the elders of the church;---(Proskalesasthe, aorist middle imperative, "Let him call (at once) for the elders oi the church.") The "church" referred to here is, obviously, the local congregation, inasmuch as it has "elders." The word church is used in the New Testament to designate the Lord’s people as a whole (Matthew 16:18) ; the people within a geographical area (1 Corinthians 1:2); the assembly of the saints (1 Corinthians 14:28). Elders supervise the local congregation (Acts 20:28), not the church in the aggregate. The church, as a whole, is an organism with Christ as its head (Ephesians 1:19-23), and children of God the members of the body (1 Corinthians 12:12-28). All New Testament churches, when fully organized, had a plurality of elders, whose duty it is to feed the flock of God, and to oversee the work of the congregation. (Acts 14:23; Acts 15:2; Acts 16:4; Acts 21:18; Acts 20:28; 1 Peter 5:1-4.) To these the congregation is taught to submit, because they watch for the souls of those committed to their care. (Hebrews 13:7; Hebrews 13:17.) The "elders" are also designated bishops (Acts 20:28), pastors ( Ephesians 4:11), presbyters (1 Timothy 4:14). Cf. the Greek of Acts 11:30. Their qualifications are set out in detail in 1 Timothy 3:1-7; Titus 1:5-9.

and let them pray over him,---(Proseuzasthosan ep’ auton.) The verb is an aorist middle imperative. "Them" are the elders; "him" the sick man. The prayer the elders are to pray is to be "over" him, not literally, of course, but figuratively; they are to pray in his behalf. It seems absurd to assume, with some commentators, that the instructions necessitated standing with bowed heads over his prostrate body. There is an additional requirement, mentioned in the next clause.

anointing him with oil in the name of the Lord:---The verb here is an aorist participle, indicating that the act of anointing was lo be performed either before the prayer, or in connection with it. (See margin.) Thus, the sick man is to be anointed; anointed with oil; anointed with oil in the name of the Lord. Olive oil was used both medicinally and symbolically in Biblical times. It was used symbolically in the appointment and coronation of prophets, priests and kings of the Old Testament period implying an anointing of the Holy Spirit. (1 Samuel 10:1; 1 Samuel 10:9.) Our Lord sometimes used outward symbols in connection with his healing. (John 9:6; John 9:11.) Olive oil also has therapeutic value, instances of which may lie seen in Luke 10:34, where oil was poured into the wounds of the man who fell among thieves. It appears quite clear here that the use of the oil was symbolic, and not medicinal; and thus served as a token of the power of God by which the healing was accomplished. Elders, not doctors, were to be sent for. Had the healing art through means been intended, the instruction would have been "Call for the doctors and let them diagnose his case and prescribe the proper treatment. . . . " It was, as we shall see, the "prayer of faith" which accomplished the purpose, not the administration of oil. While olive oil is beneficial for some ailments, it is useless in others. Obviously, the application of olive oil to the head or body of one suffering from a heart condition is of little avail.

The act,-anointing with oil-was to be performed "in the name of the Lord"; i.e., by the Lord’s authority. The meaning is that the Lord ordained that such should be done and the blessing which accompanied it would be accomplished by him. This corroborates the view already indicated in these notes, and to be emphasized below, that the healing of this passage was miraculous. The phrase, "in the name of the Lord," is to be construed with the anointing, and not with the verb "pray." Thus, the anointing with oil was symbolic of the power which Christ himself would exercise in behalf of the sick man.

15 and the prayer of faith shall save him that is sick,---The prayer of faith (he euche tes pisteos), is a prayer which results from faith; a prayer prayed because of the faith of those praying. Of this prayer it is affirmed that it "shall save," ( sosei, future active of sozo, to make one well), "him that is sick." It should be observed that James declares that it is the prayer of faith which accomplishes this; not prayer and oil; not prayer and medicinal treatment; not prayer and the laying on of hands. The prayer of faith was that prayed by the elders in which, of course, the interested one, who called for the elders, joined. This prayer is said to save (in the original and primary import of the word, to make well) the sick. This word must therefore, in this instance, be regarded as limited in its significance to the physical, temporal healing of the affliction which possessed the man, inasmuch as the additional fact of the forgiveness of his sins, is later affirmed.

and the Lord shall raise him up;--- Observe that it is the Lord who will do this; and, that from which the sick is to be raised is his bed of pain and illness. The verb here occurs in this same connection in Mark 1:31; Matthew 8:15, and often elsewhere in the Greek Testament. Here is positive proof of the falsity of the Roman Catholic interpretation of this passage. That ecclesiasticism affects to see in this verse support ior their doctrine of Extreme Unction in which they anoint one about to die. Here, however, the anointing was to be done in an action the design of which was to enable the sick to live! Moreover, the "elders of the church," were those to be called in such instances, not Roman Catholic Priests. This affirmation of James bears not the remotest resemblance to the monstrous doctrine advocated by the Church of Rome which they style Extreme Unction.

and if he have committed sins, it shall be forgiven him.---This, is promised in addition to the healing of his body. Inasmuch as the Lord forgiyes the sins of his people only when they repent and turn away from them, this fact must be implied in this passage. ( 1 John l :7-9; 2:1.) From the foregoing considerations, it must be quite obvious to the discerning student that this passage was applicable to the period of miraculous gifts in the church and limited to it. On the assumption that it is today applicable, if the sick called for the elders as directed here, and the ciders did their duty, no one in tlte church would ever die! Yet, the Hebrew writer solemnly affirmed, "It is appointed unto men once to die .... " (Hebrews 9:27.)

Evidently, for a limited time, and for special purposes, God ordained that the foregoing instructions should be followed: and in e·ery case the promise was realized. That it was not widely follO·ed, or intended to be a universal practice during the apo:’tolic age follows from the fact that not infrequently saints were sick and often died. (Acts 9:32-43; Philippians 2:19-30; 1 Timothy 5:23 : 2 Timothy 4:1-8.) While those to whom this passage particularly applied received, without exception, the blessing of healing and forgiveness, others of the apostolic age were often afflicted without relief. Paul had a thorn in the flesh; Timothy had a stomach disorder, and Trophimus was by Paul left in Miletus sick.

It seems quite clear from all the facts in the case that the elders contemplated here were miraculously endowed-through the laying on of an apostle’s hands-and were thus able to participate in miraculous acts of healing in the manner described. In the apostolic age, and in a day of special gifts, conferred through the laying on of the apostles’ hands, acts of healing were done independently of means; today God still heals, but by means, and through the various techniques of healing with which the world is today blessed. God once fed people miraculously, and independently of means; he still feeds us, but the seed, the sower, the soil, the sunshine, the harvest, the mill, the baker are all means to that end. It is as foreign to God’s plan today to expect miraculous healing independently of means as it is to expect him to feed us as Jesus did when he multiplied the loaves and fishes. It is, of course, proper and right for us to pray for the sick; to pray that they may be healed; to pray that the Lord will raise them up and restore them to their usual places in life; but, we must recognize that he works through means today, and that he has chosen to accomplish his purposes in this manner. One who rejects these means today-such as medicine, surgery, and all other approved techniques-and alleges dependence upon God alone, actually rejects God who chooses to work in this manner now. He who is raised up from death’s door by modern miracle drugs is assuredly healed by the power of God as were those in the first century who were the recipients of Christ’s healing ministry in that day. Let us be thankful for, and use without hesitation, these marvelous means from the hand of God.

Verses 15-16

Jas 5:15-16

RECOGNIZING GOD IN OUR AFFAIRS
James 4:15-16

For that ye ought to say, if the Lord will, we shall both live, and do this or that.---That is, in contrast with what you are saying, "Today or tomorrow we shall go into this city and spend a year there, and trade, and get gain." (verse 13, "for that ye ought to say," (anti tou legein humas, literally, instead of saying as to you, i.e., Instead of your saying (margin) what you actually say, you ought instead to say, "If the Lord will, we shall both live, and do this or that." The phrase, "If the Lord will," (ean ho kurios thelesei) is a condition of the third class with ean, and the present indicative subjunctive. "This or that," (touto e ekeino), includes our every act; and thus the proper attitude in all of our planning for the future is to be mindful of the fact that "Man proposes, but God disposes," and that everything we purpose is dependent on his will. Our plans should, therefore, always be made with the proviso that they will be carried out, "If God will ... " This does not mean that such words must always be on our lips and that we must give utterance thereto in formulating or expressing these plans. It is not a formula, but an attitude of heart which James enjoins; and which must characterize us if we are to have the proper attitude toward God.

The faithful disciples of the Lord will always take God into consideration in all that he proposes to do; and to understand, if he does not say, that God’s will is always to take precedence over his own. He who loves God, and who respects his will, wants to please him; he desires always that God’s will shall overrule his own in all the affairs of life. Paul was keenly conscious of the Lord’s hand in his affairs, and frequently made mention thereof. His return to Ephesus was dependent on "If God will" (Acts 18:21); he purposed to visit Corinth, "If the Lord will" (1 Corinthians 4:19); and to spend some time there "If the Lord permit" (1 Corinthians 16:7). So common has this sentiment become with many it has been stereotyped into a formula and stock phrase, expressed by the Latin words, Deo Volente, often abbreviated to the letters D.V. It is evident that it was not James’ design to urge the expression of this sentiment as a mere appendage to the expression of plans for the future; repeated in every assertion, it would soon become meaningless, and thus profane. It is then not a glib, formal phrase, but a sentiment that should live in our hearts, and govern in all of our purposes and plans. It is a recognition of God’s hand in the affairs of men, and a consciousness of our complete dependence upon him. Moreover, we are all in constant need of his assistance; and our plans should be formulated with the idea that if they are in harmony with his will, he will guarantee their success; and, if they are not, they deserve to fail. Thus motivated, the failures and disappointments of life will not dismay and defeat us; we may, in such cases, properly assume that it was not his will that such plans should be carried to completion, and in this realization, be content. No purpose can prevail without his permission; every purpose is certain of success when he favors it, and we do our part properly. "Trust in Jehovah with all thy heart, and lean not upon thine own understanding: in all thy ways acknowledge him, and he will direct thy paths." (Proverbs 3:6.)

16 But now ye glory in your vauntings:---"Vauntings," (from alazon, a boaster or braggart), denotes insolent, arrogant and empty assurance; the disposition to ignore God in life’s affairs, and to live with the assumption that man alone is the architect of his fortunes. This description of the attitude characteristic of those to whom Jam es wrote contrasts sharply with that which is proper and right, and which he urges in verse 15. Theirs was a boastful attitude; they not only felt sufficient, they sought to leave the impression upon all others that they were wholly so, and were thus without any need of God in their affairs! Such self-glorification was high-handed presumption; a deliberate effort to exclude God from their lives. The etymology of the word translated "vauntings," suggests a calculated effort on their part to claim sufficiency without God. It is significant that in its only other occurrence in the New Testament, it appears in the phrase, "the vainglory of life." (1 John 2:16.) It denotes the disposition to claim cleverness, strength, skill ; hence, sufficiency ; and, oi course, without God. They compounded their sin by not only enlertaining this conception in their hearts, but by expressing it to others. Bad as it is to feel independent of God, it is worse to glory in it, and to boast of it to others. This is not surprising, however; and but indicates the normal course of sin. Men who feel no obligation to God will soon boastfully and insolently express to others their disregard of him.

all such glorying is evil.---That is, such glorying as the writer had just condemned. Some "glorying" is good. "For what is our hope, or joy, or crown of glorying? Are not even ye, before our Lord Jesus at his coming? for ye are our glory and our joy." ( 1 Thessalonians 2:19.) Some "glorying" is not good: "Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump?" ( 1 Corinthians 5:6.) In other matters we may, and properly, glory: "But far be it from me to glory, save in the cross of our I .ord Jes us Christ, through which the world hath been crucified unto me, and I unto the world." (Galatians 6:14.) But, those who make plans from which God has been excluded and who glory in such, do that which is "evil," (ponera, an active form of wickedness). They engage actively in sin, in so doing. God wants us to use the talents he has placed at our disposal, and to do all we can while on the earth, but he expects us to do this in harmony with his will. We must ever remember that God is the superintendent of the universe; we are the creatures of his hand ; and we should conduct ourselves accordingly.

Discussion Questions on James Chapter Four

(The question numbers refer to the verse number.)

1. Why do nations fight wars?

Does this passage refer to personal “wars” and fighting?
Could this verse refer to the internal battles in our heart and mind?
Why would personal battles be caused by our desires?
What kind of war takes place within ourselves?

2. Does lust always lead to obtaining?
Why are murder and covet mentioned?
Give a simple definition of “covet” in the New Testament.
Why do we fight?
Discuss: You do not have because you do not ask.
Are there times that we fail to ask God for what we need?
Why don’t we ask God for the things we believe we need?

3. What are some ways that God responds to our prayers?
Does God say “NO” in response to some of our requests?
Are there times that God answers our prayers in ways we did not expect or anticipate?
Are there situations were the answer seems to be delayed?
Study Daniel 10:1-14 – (esp. vs. 4 and 12).
List some ways we can “ask amiss” in our prayers.
Why is seeking to spend things for pleasure wrong?
Are all forms of pleasure sinful?

4. Who are the adulterers and adulteresses in this verse?
Are these words literal or use in a figurative sense?
In what ways are we friends with the world?
What should be the relationship of the Christian to the world?
See John 17:12-18.
Is there a difference in being IN the world and being OF the world?
What does the word “enmity” mean?
How do we become the enemy of God?

5. Is there any “vain” passage of scripture?
Are there sections of scripture that are “just filler” and of little value or importance to us?
Explain: How does the Spirit dwell in us?
When you were baptized, you were promised – remission of sins AND the gift of the Holy Spirit. What did you get at baptism?
What does the Holy Spirit do in, to, and for the Christian?
Is this verse talking about the Holy Spirit or our spirit?
What is the jealousy mentioned here?

6. How does God give grace?
What is grace, as it is used in this verse?
Is this the grace that saves? (Ephesians 2:8-9)
Why do we “say grace” before we eat a meal?
Who are the proud?
What is the sin of pride?
Define: Humble.
How do the humble receive grace from God?

7. What does it mean to submit?
Explain – how we submit to:
Authority, law, government
Husband, head of house
Christ, head of church
What power does Satan have?
Can we resist the devil?
How can we resist Satan?
Do we have the power to resist?
Discuss: Psalms 119:11.
How can we hide the word in our heart?
If we resist Satan, will he leave us alone?

8. List some ways we can draw nearer to God.
How does God become nearer to us?
Discuss the song I come to the garden alone – “He walks with me and talks with me”
Discuss the song My God and I.
How do we cleanse our hands?
How can we purify our hearts?
Explain how we can be double-minded.
Is this the same as the double-minded man in James 1:8?

9. Why should we – lament, mourn and weep?
Is laughter wrong?
Why is laughter spoken against in this verse?
Should Christians avoid joy and laughter?
Are Christians to be filled with “gloom and doom” attitudes?
Contrast the joy in James 1:2 and in this verse.

10. What is necessary for us to humble ourselves?
How does God lift us up?
How do we humble ourselves before God?
How do we humble ourselves before men?
How can one be more humble?
If I wanted to be a more humble person, what would I need to do?

11. Does this passage deal with gossip and tale bearing?
Is there ever a situation where evil about someone SHOULD be told?
How is speaking evil the same as judging?
Can gossip and tale bearing speak good about someone?
Explain Jesus’ statement in Matthew 7:1.

12. Who is the one Lawgiver?
In what way does God have the power to save or destroy?
Does God send people to hell?
Why do we judge each other?

13. Is it wrong to plan for next year?
Is it wrong to plan ahead of time?
What is wrong with having long-range plans and goals?
Is it wrong to plan to set up a business and make money?

14. Who knows what will happen tomorrow?
We do not know what the future holds, but we know who holds the future. TRUE or FALSE
What is your life?
Why is this question asked?
How would you describe YOUR life?
What is purpose to our lives?
Explain the “vapor” of life.
In what sense does life “vanish” away?
Do we keep on living after death?
See Matthew 22:23-33.
Were Abraham, Isaac and Jacob alive or dead at the time of Jesus?
In what sense is God the God of the living?

15. Why don’t we say, “If the Lord wills” more often?
In what way does the will of the Lord affect our plans?
How do we know what the will of the Lord is in the decisions we make?
Can we know the “will of the Lord” as we make choices in life?

16. Describe a person who is arrogant.
Is ALL boasting evil?
See 2 Corinthians 9:2-4
Discuss the boasting of Paul.
Why does James say that boasting is evil?

17. What is the intent of this verse?
List some “good” that we know to do.
What happens if we list 100 good things and only get 60 of them done?
Is NOT doing the other 40 things a sin?
Give a definition of “good” in this verse.
Are there good works for the world (federal government, city, county) which are NOT the work of the local congregation?
Are there good works for individuals that are not the work of the local church?

Verses 16-20

Jas 5:16-20

EXAMPLE OF PRAYER
James 5:16-20

16 Confess therefore your sins one to another,---This injunction, by James, is associated logically and grammatically with the section immediately preceding it. It is affirmed of "him that is sick," (verse 15), that "if he have committed sins, it shall be forgiven him." Inasmuch as the Lord forgives the sins of his people only when they confess, and turn away from them, there is a confession implied in the instance cited. Moreover, the word "therefore" (oun) indicates a close connection with the statement preceding it, and is a conclusion drawn from premises in it. Confession and prayer are enjoined in this section. The verbs are present imperatives, and mean: "Keep on confessing your sim: one to another, and keep on praying one for another...." It is significant that this passage does not deal with confession to God (that is implied in verse 15), to the elders or preacher exclusively, but to one another. It thus becomes the duty of elders and preachers to confess their sins to other members of the one body as for others to confess sins to them.

This passage is often cited by the Catholics to support their doctrine of Auricular Confession (confession in the ear), the practice of regularly confessing to a priest; but the words "one to another" constitute a fatal addition, insofar as that doctrine is concerned! If this teaches that one is to confess to the priest, it teaches as clearly that the priest must then immediately confess his sins to the confessee! (A practice, we may add, not characteristic of them.) Nor are the sins here contemplated such as are against men only, on the assumption that because they are to be confessed to men, they must be against men. The noun designates transgressions against God’s law, whether such involves the relationship of God or man. The word "confess," from exomologeisthe (present middle imperative), means to agree to; to acknowledge; to confess is, therefore, to acknowledge wrong. Taught here is the simple obligation of all Christians both to confess their sins to each other and to pray for each other.

There is nothing in the word "confess" itself which indicates whether the confession is public or private; but the context in which it appears does, inasmuch as it is to one another; and this, by implication, means that the confession is to be as public as the sins committed. The reason for this is obvious. We are to pray one for another. We may, however, effectively do so, only when a brother confesses his sins and turns away from them. (1 John 5:16.) (See the comments on this in A Commentary on The Epistles of Peter, John and Jude, published by the Gospel Advocate Company, Nashville, Tennessee.) It is necessary in the nature of the case that those who have known of the sins should have equal knowledge of the penitence. But, this we can know only through a confession of the brother involved. It is, therefor, a practical rule that the confession should be as public as the sin. It should be carefully observed that this passage is not limited in its application to those instances where one commits grievous; sin against God and confesses to him. In this instance, the confession is to the brethren. Nor, is the sin contemplated necessarily against those to whom confession is made. The tenses of the verbs indicate a continual confession and regular prayer by us all. This passage does not therefore deal exclusively with the "formal confession" made by one who has committed public, open sin and is making confession before the church for it, though it includes such. It is a daily obligation, applicable to all of us.

and pray one for another, that ye may be healed.---Prayer for one another, enjoined by this passage, was much more common in the apostolic age than now. Paul often prayed for the brethren; and he exhibited great interest in the prayers of others in his behalf: "I thank my God upon all my remembrance of you, always in every supplication of mine on behalf of you all making my supplication with joy...." (Philippians 1:3); "Finally, brethren pray for us...." (2 Thessalonians 3:1). When Peter was imprisoned, prayer was made for him by the whole church. (Acts 12:5.) Here, of course, the purpose of the prayer is specifically for the bestowal of blessing from God in the matter of forgiveness and healing.

The phrase, "that ye may be healed," has reference to the subject introduced in James 5:14-15, and is a natural conclusion from what is there affirmed. Obviously, only those who were willing to confess their sins could claim the promise there set out. An impenitent person would not likely call for the elders of the church; if he did, the elders could not consistently pray for his forgiveness and healing; and if they did, the Lord would not forgive him and heal him in his impenitence. God will not bestow his blessings upon those who insist on maintaining a barrier between themselves and him.

The supplication of a righteous man availeth much in its working.---A "supplication" (deesis, entreaty, petition) is an approach to God in prayer, where the emphasis is on the sense of need characteristic of the one who supplicates. In the ordinary Greek of the New Testament period it was the usual word for petition from an inferior to a superior. Though it points up the aspects of entreaty, it is a general term involving petition, thanksgiving, praise, devotion, etc. A "righteous man" (dikaios) literally a just man, is one who keeps the commandments of the Lord. A "righteous" man is one who does right. But, only those who keep the commandments do right; therefore, a righteous man is one who keeps the commandments. "If ye know that he is righteous, ye know that every one also that doeth righteousness is begotten of him." (1 John 2:29.) "My little children, let no man lead you astray: he that doeth righteousness is righteous even as he is righteous." ( 1 John 3:7.)

The prayer of a man who keeps the commandments, "avail much" (polu ischuei, has great force.) Here, too, the verb is in the present tense and means that the prayer of a man who keeps the commandments keeps on having great force. Here is clear and convincing testimony to the effectiveness and efficiency of prayer by good men. Such prayers avail much. How much is much? "Much" is a comparative term; it is however, more than a little; and it is therefore safe for us to affirm that prayer avails more than a little in its working when engaged in by a man who keeps the commandments of the Lord. Thus, when one denies the efficacy of prayer the effort is an exhibition of skepticism.

The phrase, "in its working," means in the manner in which it accomplishes its purpose. It is a type or kind of prayer which is wrought out effectively. Examples of such supplications which readily come to mind, of the truth of this affirmation, will include the insistent widow and the unwilling judge (Luke 18:1-8), and the Syro-Phoenician woman whose daughter was ill (Matthew 15:21-28). Thus, the passage emphasizes the power of prayer when engaged in by one spiritually endowed with the right to pray. We may summarize the statement in this fashion: "The effect of a prayer by a good man is great." From this we learn that (1) prayer is effectual; (2) it is right to pray, and we may entertain the expectation that our prayers, when properly uttered, will be heard; and (3) we must keep the commandments of the Lord if we are to expect answers to our prayers.

17 Elijah was a man of like passions with us,---The great prophet of the Old Testament period, Elijah, is brought forward by James to illustrate the effectiveness of prayer by a "righteous man." The activities of this remarkable man of God are set out in great detail in First Kings. He was possessed of a faith in God which apparently knew no bounds, and his moral courage and zeal for Jehovah were unequalled by any. It seemed that no duty was too difficult or dangerous for him to perform, if it involved the work of the Lord. He himself said, "I have been very jealous for Jehovah the God of hosts." (1 Kings 19:10.) Though stern and unbending in principle, he was as tender hearted as a child and could and did weep over the death of the widow’s child and over the waywardness of the people of Israel.

He was a man of "like passions" (homoiopathes, suffering like another), with us. By this it is meant that Elijah was possessed of the same human frame with its sorrows, emotion, joys, that we have. These words were penned by James to allay any feeling that the remarkable exploits of this marvelous man of God set him apart from the rest of his follows, and he could not be regarded as an example of an ordinary person. James would have his readers to know that in spite of his great faith and tireless efforts in behalf of the cause of the Lord, he was like all the rest of us in his feelings, sorrows, temptations, weaknesses, etc. The word translated "of like passions" occurs only here and in Acts 14:15, where Paul and Barnabas assured the people of Lycaonia, who were trying to make gods of them, that they were "men of like passions" (margin, nature) with them. Thus Elijah in nature was just like other men.

and he prayed fervently that it might not rain;---(proseeuchei proseuzato, literally, he "prayed with prayer," an emphatic statement indicating the intensity of it.) The meaning is, He prayed with great earnestness that it might not rain. Some commentators have made much of the fact that it is not expressly stated, in the Old Testament narrative, that Elijah actually prayed. It is, as we shall note later, implied; and James, an inspired man, said he did; and this settles it. The Old Testament does not say that he did not pray; the New Testament says he did pray.

and it rained not on the earth for three years and six months.---The phrase, "on the earth," is likely limited by the context to the land of Israel; and the meaning, therefore, is, ’’It did not rain in all of the land of Israel for the period designated....." For an instance of this usage of "the earth," see Luke 2:1. The phrase, "the earth," is often used as a synonym for the land of Israel. There is no definite statement in the Old Testament record of this incident of the time involved, but we have the testirnony of both James and Jesus that it was for "three years and six months." ·"But of a truth I say unto you, There were many widows in Israel in the days of Elijah, when the heaven was shut up three years and six months, when there came a great famine over the land...." (Luke 4:25.)

18 And he prayed again; and the heaven gave rain, and the earth brought forth her fruit.---This appears to be a reference to 1 Kings 18:42; 1 Kings 18:45, though it is not there stated in so many words that Elijah prayed. But that extraordinary narrative shows that he was in the position of prayer; and it is merely captious cavalling to deny that prayer is implied: "And Elijah said unto Ahab, Get thee up, eat and drink; for there is the sound of abundance of rain. And Ahab went up to eat and to drink. And Elijah went up to the top of Carmel; and he bowed himself down upon the earth, and he put his face between his knees. And he said to his servant, Go up now, look toward the sea. And he went up, and looked, and said, There is nothing. And he said, Go again seven times. And it came to pass at the seventh time, that he said, Behold, there ariseth a cloud out of the sea, as small as a man’s hand. And he said, Go up, say unto Ahab, Make ready thy chariot, and get thee down, that the rain stop thee not. And it came to pass in a little while that the heavens grew black with clouds and wind, and there was a great rain." (1 Kings 18:41-45.)

ln a land where droughts are frequent and people’s lives are directly dependent upon rain, rainfall is vitally important, and the blessings involved in the coming of the rain exceedingly great. When the heaven gives rain, the earth, particularly in Palestine, brings forth her fruit abundantly. This incident was cited by James to show us the power of prayer. If one of like passions with us (possessed of the same human nature) as Elijah could accomplish so much in prayer, then we should not deny its efficacy today. If we are disposed to wonder if a similar prayer prayed today- that is for rain or for its cessation-would be answered, we may be sure that if the same circumstances existed and the will of the Lord was the same, the result would likewise be the same. However, where the circumstances differ so greatly, and we are not sure what the will of the Lord is in such matters, our prayers should always be conditioned by the desire that the will of the Lord be done.

It is by no means necessary to assume that the incident to which James refers was a miracle-above and beyond the ordinary laws of nature. A cloud appeared in the sky and from it rain fell. Is not this the usual way in which it rains? If it be alleged that the cloud was miraculously provided; does not the Lord, in the final analysis, provide us with all the clouds from which rain falls? However, it was not James’ intention to affirm that God answers prayer in the same way that Elijah’s prayers, on that occasion, were answered. The purpose for which it was introduced was to show that God answers prayer and not to demonstrate how he does it. It is enough for us to know that he does; we may properly leave to him the providential operations by which it is accomplished. The lesson is simply this: Elijah was a mere man; God answered his prayer; he will, therefore answer ours as well.

19 My brethren, if any among you err from the truth,---(Ean tis en humin planethei aorist passive subjunctive, a third class condition, "In case one of you is led away from the truth .... ") It follows from this statement that (a) a brother may sin; (b) a brother may err; (c) a brother may err from the truth. Not indicated is whether the truth here is to be regarded as practical or "doctrinal"; i.e., whether it is a lapse from what is right, the espousal of false doctrine and hence the abandonment of the truth, or both. Either instance may, and often does, occur: "Brethren, even if a man be overtaken in any trespass, ye who are spiritual restore such a one in the spirit of gentleness; looking to thyself, lest thou also be tempted." (Galatians 6:1.) As a matter of fact, it is not easy to separate the two concepts. T hose who yield to temptation do so from a failure to exercise caution regarding the sin which so easily besets them (Hebrews 12:2) ; and those who forsake the truth intellectually, repudiate it in practical fashion, also. This is simply to say that it is not possible to separate doctrine and practice, in their practical aspects, in one’s life. Doctrine, without practice, is worthless (James 2:14-26); and practice without doctrine is aimless and will not long persist.

We have observed from the numerous warnings which the Epistle contains that those to whom James wrote were ever in danger of forsaking the truth, and of falling into the sins which were peculiar to, and characteristic of, their time and situation. The warning which this passage contains was, therefore, especially opportune. Moreover, the statement is a rebuke to all who who would minimize "doctrine." Why do men sin and fall? Because they err from the truth. What is the only really effective way by which men may be restrained from falling? By inducing them to accept, and abide by, the truth. Jesus said "to those Jews that believed on him, If ye abide in my word, then are ye truly my disciples: and ye shall know the truth. and the truth shall make you free." (John 8:31-32.) A man’s life, in its outward aspects, is a true reflection of his character: and his character is a mirror of what he believes. Of course, it makes a difference what one believes! He who believes that his ancestral tree contained apes will live like an ape if the temptation to is sufficiently strong: he who is impressed with the: realization that he has the stamp of divinity on him will strive to reach up to God.

Men are begotten by the word of truth (James 1:18); their souls are purified by it ( 1 Peter 1:22-23) : by it they are saved (1 Corinthians 15:1-3); and in it they are made free (John 8:31-32). It follows, therefore, that any lapse from what is right is simply u11 abandom11rnt of the truth which elevated them to the point from which they fell. In the light of these facts, it is amazing that men who affect to believe the Bible would nen:rtheless in~ist that it is impossible for a child of God to sin and fall away so as to be finally lost in hell. In an uncopyrighted tract written many years ago, a Mr. Morris, under the title DOES A CflRISTIAN’S SINS DAMN HIS SOUL, said:

"We take the position that a Christian’s sins do not damn his soul. The way a Christian lives, what he says, his character, his conduct, or his attitude toward other people have nothing whatever to do with the salvation of his soul. All the prayers a man may pray, all the Bibles he may read, all the churches he may belong to, all the services he may attend, all the sermons he may practice, all the debts he may pay, all tht ordinances he may observe, all the laws he may keep, all the benevolent acts he may perform will not make his soul one whit safer; and all the sins he may commit from idolatry to murder will not make his soul in any more danger. The way a man lives has nothing whatever to do with the salvation of his Soul."

This sentiment, repugnant to reason and revelation alike, is refuted hundreds of times in both Testaments. The following illustrations, one from each. will suffice to demonstrate the fact: ’’And thou Solomon, my son, know thou the God of thy father, and serve him with a perfect heart and a willing mind; for Jehovah searcheth all hearts, and understandeth all the imaginations of the thoughts. If thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever." ( 1 Chronicles 28:9) "Behold, I Paul say unto you, that ii re receive circumcision, Christ will profit you nothing. Yea. I testify again to every man that receiveth circumcision, that he is a debtor to do the whole law. Ye are severed from Christ, ye who would be justified by the law; ye are fallen away from grace." (Galatians 5:2-4) The Scriptures not only assert the possibility of apostasy, they cite us to numerous instances of it. one of which is the following: ’’But shun profane habblings: for they will proceed further in ungodliness, and their word will cat as doth a gangrene: of whom is Hymaneaeus and Philetus; men who concerning the truth have erred, saying that the resurrection is past already. and overthrow the faith of some." (2 Timothy 2:16-18.)

and one convert him;---(Ho epistrepsas, aorist active participle of epistrepho, to turn.) Thus, to convert one is to turn one away from the course being followed. This is not to be construed as meaning that one man can literally save another; what is meant is that by teaching, encouragement, and assistance, one may turn another back from the fatal course being followed, reestablish his confidence in the truth and thus set him in the right way again. While here the statement has particular reference to the erring disciple, the principle is equally applicable to any sinner, alien or otherwise. In either instance, such a one must be "converted"; i.e., turned from the disastrous course he is pursuing. and brought back to the right way. The word of God-the truth of the gospel- is, of course, the instrument; but an instrument which must be wielded by men, inasmuch as "it pleased God by the foolishness of preaching to save them that believe." (1 Corinthians 1:21.)

20 let him know, that he who converteth a sinner from the error of his way---The "him" is the "one" of verse 19, and is further identified as "he who converteth a sinner from the error of his way," in verse 20. The phrase, "Let him know," (ginosketo, present active imperative), is literally, "Let him keep on knowing....." The word "converteth," has the same significance as in verse 19, and means "to turn." The "sinner," (hamartolon, from hamartia, to miss the mark), is any one who does wrong; though here, by the ·context, it is evidently limited to erring brethren. "The error of his way," is the course followed after forsaking the truth. The word rendered "error," (plane), means not only sin, but sin induced by deception. ( 1 John 4:6; 2 Peter 2:18; 2 Peter 3:17.) There is, of course, always an element of deception involved in apqstasy, inasmuch as one follows such a course only because of deception regarding what is preferable or desirable.

shall save a soul from death,---The "soul" to be saved from death in this fashion is, of course, the soul of the one turned back from error. It is absurd to say, as do some commentators, that the soul saved is that of the person who turns the sinner from the error of his way. For a discussion of the words, "soul," and "spirit," see notes under James 2:26. The "death" contemplated is spiritual-not physical. All, except those living when the Lord returns, must eventually die, both good and bad; none, in the normal run of events, can escape physical. death. The word death denotes "separation." Thus, to "save a soul from death," is to enable such a one to escape eternal separation from God and all that is good.

and shall cover a multitude of sins.---Not only is an erring brother, through the ministrations of another, thus saved from spiritual death, the action involved covers "a multitude of sins." To cover is to hide, put out of sight. Thus, by enabling a brother to obtain forgiveness, we bring him back from a situation which must, if permitted to proceed, result in eternal separation from God; and his sins are put away, hidden, covered. There appears to be in the statement, "and shall hide a multitude of sins," a clear allusion to a common Hebrew concept associated with the cover of the ark or, as it is sometimes called, "the mercy seat." "Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom Jehovah imputeth not iniquity." (Psalms 32:1-2.) "Even as David also pronounceth blessing upon the man, unto whom God reckoneth righteousness apart from works, saying, Blessed are they whose iniquities are forgiven, and whose sins are covered." (Romans 4:6-8.) To "cover" sins is, therefore, to put them away, cancel them out, forgive the.sin. The Hebrew usage clearly establishes this significance of the term; and this is accomplished when a brother is made to see the error of his way, and is prompted to turn to God for the forgiveness which he alone can provide.

Emphasized here is an obligation repeatedly taught in the Scriptures. We neither live nor die unto ourselves; and we thus sustain a tremendous responsibility to those about us-whether saints or sinners- to help them to heaven. "And they that are 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.) "The fruit of the righteous is as a tree of life; and he that is wise winneth souls." (Proverbs 11:30.) To be assured of going to heaven ourselves we must serve the Lord faithfully, and seek to take as many people with us as possible. Tragic indeed will the situation be if in judgment some friend or associate should say, "I lived with you in yonder’s world; I was associated with you for many years; and notwithstanding the fact that you assisted me in many material matters, you exhibited no interest in my soul’s welfare, nor sought to turn me to the Lord. In fact, you never mentioned Him to me!" Someone has well said :

"I think I should mourn o’er my sorrowful fate,
If sorrow in heaven can be;
If no one should be at the Beautiful Gate,
There watching and waiting for me."

And thus ends the Epistle of James, One of the truly great documents of the New Testament. There is no formal conclusion; the Letter ends on the high and fraternal plane on which it begins: an earnest and impressive appeal to "my brethren." (James 1:2; James 5:19.) Here, indeed, is the apex of Christian service; the only way, in truth, to genuine greatness in this life-to that place where love finds its fullest, richest realization.

Discussion Questions on James Chapter Five

(The question numbers refer to the verse number.)

1. Why does James say the rich are miserable?

Why should the rich weep and howl?
What miseries will come to the rich?
How miserable would you like to be?
Why is wealth a burden which causes such pain and misery?

2. How are riches corrupted?
Why are the garments moth eaten?
Explain: With wealth, why would the garments be worn and moth eaten?

3. In what way is the gold and silver corrupted?
How is that corrosion a witness against the rich?
Is it wrong to save? Have a bank account? Buy stocks?
Is it OK to have insurance? Health insurance? Life insurance?
Why is heaping up treasures condemned?
When are the “last days” coming?
How will we know when the last days are coming?
Study 1 John 2:18.
See 1 Peter 1:20.

4. Is the laborer worthy of his hire?
Is it wrong to withhold wages from the workers?
What is fraud?
When do the laborers cry out against the fraud?
Is it fraud to under pay or withhold pay from workers?
Explain: Lord of Sabaoth.
What is the difference in Sabbath and Sabaoth?

5. Is it wrong to live in pleasure?
Does this verse condemn living in luxury?
Which are the following – luxury or necessity?
Cell phone Microwave
Running water Air conditioning
Two cars Computer
Define: luxury.
How have the rich fattened their hearts?

6. How have the rich condemned the poor?
In what way have they murdered the poor?

7. What is patience?
Why do we want or need patience?
Is there a difference in patience and long suffering?
Why is long suffering part of the fruit of the Spirit in Galatians 5:22?
Have you ever prayed to be more patient?
How do farmers learn patience?
During years of drought what can we learn about being patient?
What do they have to be patient for?
What is the importance of the early and latter rains?

8. Why should be be patient?
Should we be patient for the 2^nd Coming?
What does “at hand” mean?

9. Why do we grumble?
Why is our grumbling against one another?
Why would we be condemned if we complain?
List some things the Israelites complained about in the wilderness.
Study 1 Corinthians 10:1-11.
List some things that WE gripe and complain about.
Where does James describe the Judge as standing?

10. How are the prophets an example of suffering and patience?
What is a prophet?
Are there prophets today?
List some suffering of the prophets.

11. What is the blessing of endurance?
Is the Christian race a sprint or a long distance run?
What is required for us to endure?
How long must we endure?
See Revelation 2:10
See 1 Corinthians 13:4
After love has suffered long – what should it do next?
What did Job suffer?
What did Job endure?
How does endurance teach us patience?
Why is Job known for patience?

12. What is meant by “swear” in this passage?
Why is swearing condemned?
Is it wrong to swear in court, in official documents?
What does James mean about our Yes be Yes?
Should Christians take oaths – like the oath of office?
Should our word be our bond?

13. Why do Christians suffer?
Why is there suffering in our world?
Discuss: If God is love, why does He allow such suffering?
What should we do – if we are suffering?
How will that help?
What should we do – if we are cheerful?
Does singing psalms have any impact on our attitude?

14. Why is there sickness, disease, illness among us?
If a Christian is sick – does that mean we are sinful?
What does James say should be done if we are sick?
Why call for the elders?
What is the purpose in their prayers for the sick?
Should they literally “anoint” him with oil?
What is the “oil” mentioned here?
What was oil used for in New Testament times?
Did oil have any value in time of injury or illness?
Why did the Samaritan put oil on the man’s wounds in Luke 10:30-37?

15. Is there power in prayer?
Can prayer help the sick to get well?
How does God answer such prayers for the sick?
Is there any relationship between sickness and sin?
Does God use providence to answer prayers?
Define: Providence
Does God still work miracles today to answer prayers?
Why does James mention forgiveness of sins?

16. Explain: Confession of sins.
When, to whom, and how are sins to be confessed?
Should we confess sins to a priest?
When is it important for the sin to be confessed in a public way?
Must one come to the front of the church to confess sins?
To whom should confession of sins be made?
Explain the difference in confession of faith and confession of sins.
Can we receive forgiveness of sins, if we refuse to confess them?
What makes a prayer effective?
What does “fervent” mean?
What makes a prayer fervent?
Who is a “righteous” man?
How does prayer avail much?

17. Discuss: Elijah.
Why did Elijah pray that it NOT rain?
For how long did the drought last in Israel?
What would happen here if there was no rain for that long of a time?

18. Why did Elijah pray for rain?
Did his prayer help?
Was the prayer answered immediately?
Read 1 Kings 18:41-46

19. Can a Christian leave God and be lost?
Does the Bible teach – once saved, always saved?
List some reasons people leave the church.
What is our responsibility to those who leave?

How does one “wander” from the truth?
How do we bring them back?
What would cause YOU to quit the church?
What could others say to bring you back?

20. What is the result of bringing a sinner back to God?
How have we saved a soul from death?
Explain how that covers a multitude of sins?