Verse-by-Verse Bible Commentary
James 5:11

Clarke's Commentary

Verse 11. We count them happy which endure. — According to that saying of our blessed Lord, Blessed are ye when men shall persecute and revile you-for so persecuted they the prophets which were before you. Matthew 5:11; Matthew 5:12, c.

Ye have heard of the patience of Job — Stripped of all his worldly possessions, deprived at a stroke of all his children, tortured in body with sore disease, tempted by the devil, harassed by his wife, and calumniated by his friends, he nevertheless held fast his integrity, resigned himself to the Divine dispensations, and charged not God foolishly.

And have seen the end of the Lord — The issue to which God brought all his afflictions and trials, giving him children, increasing his property, lengthening out his life, and multiplying to him every kind of spiritual and secular good. This was God's end with respect to him but the devil's end was to drive him to despair, and to cause him to blaspheme his Maker. This mention of Job shows him to have been a real person; for a fictitious person would not have been produced as an example of any virtue so highly important as that of patience and perseverance. The end of the Lord is a Hebraism for the issue to which God brings any thing or business.

The Lord is very pitiful, and of tender mercy. — Instead of πολυσπλαγχνος, which we translate very pitiful, and which might be rendered of much sympathy, from πολυς, much, and σπλαγχνον, a bowel, (because any thing that affects us with commiseration causes us to feel an indescribable emotion of the bowels,) several MSS. have πολυενσπλαγχνος, from παλυς, much, ευ, easily, and σπλαγχνον, a bowel, a word not easy to be translated; but it signifies one whose commiseration is easily excited, and whose commiseration is great or abundant.

Bridgeway Bible Commentary

5:7-20 THE NEED FOR PATIENCE AND PRAYER

Many Christians were poor and oppressed, some of them no doubt farmers who suffered because of the rich landowners. James encourages them to wait patiently for the Lord’s return (which will bring them victory in the end), just as the farmer waits patiently for the rain that will bring his crops to final harvest (7-8). God is using these trials to teach them patience, so they must not fight against his purposes by grumbling. Some Old Testament examples show that those who cooperate with God’s purposes experience the enjoyment of his love and mercy (9-11; cf. Job 1:20-21; Job 2:10). James further warns that swearing rash oaths will not help them bear their trials. He suggests that they would do better to speak and act normally (12).

When believers are going though times of trouble, they should not complain or swear, but pray. When they are happy they should not act foolishly, but sing (13). Christians should realize the power that is available to them through prayer. If they are sick they may ask the elders to pray for them. (The act of pouring oil would give the sick person a symbolic reassurance of the divine help being given.) In certain cases physical suffering may be the result of personal sin, in which case healing will assure the sufferer that the sin is forgiven (14-15).

If Christians confess their faults to each other, they can pray more intelligently for each other’s needs (16). The example of Elijah is an assurance that God answers the prayers of his people (17-18; cf. 1 Kings 17:1; 1 Kings 18:1,1 Kings 18:42-46).

Christians should be concerned for all people, not just for those who meet regularly in the church. They should always be looking for opportunities to bring people to God, so that those people can have their sins forgiven (19-20).

Coffman's Commentaries on the Bible

Behold, we call them blessed that endured: ye have heard of the patience of Job, and have seen the end of the Lord, how that the Lord is full of pity, and merciful.

We call them blessed that endured … The true meaning of "patience" in this section is inherent in this. In the sense of stoicism, Job would hardly classify as "patient"; however, he endured despite every temptation.

The patience of Job … "Job is mentioned only here in the New Testament," Walter W. Wessel, op. cit., p. 962. however, the book of Job is quoted in 1 Corinthians 3:19, which refers to Job 5:13.

The Lord is full of pity, and merciful … Punchard suggested that James here "in the fullness of his gratitude, coined a word for this single phrase. `Great-hearted' would be close to its meaning," E. G. Punchard, op. cit., p. 378.

The particular purpose served by the introduction of Job as an example here was explained by James Moffatt thus:

(The point of this is that) patient endurance can sustain itself on the conviction that hardships are not meaningless, but that God has some end or purpose in them which he will accomplish. James Moffatt, The Moffatt New Testament Commentary, James (Garden City, N.Y.: 1928), p. 74.

The marvelous endurance of Job's faith in God is inherently visible in his reaction to one disaster after another. When death overtook his family, he said, "The Lord gave, and the Lord hath taken away. Blessed be the name of the Lord" (Job 1:21). When even his wife suggested that he curse God and die, he said, "What, shall we receive good at the hand of God, and shall we not receive evil?" (Job 2:10). When his philosophical friends accused him of sin, citing the calamities which had overwhelmed him as proof of it, he said, "Though he slay me, yet will I trust him" (Job 13:15).

Barnes' Notes on the Whole Bible

Behold, we count them happy which endure - The word rendered “we count them happy” (μακαρίζομεν makarizomen,) occurs only here and in Luke 1:48, where it is rendered “shall call me blessed.” The word μακάριος makarios (blessed, or happy,) however, occurs often. See Matthew 5:3-11; Matthew 11:6; Matthew 13:6, et soepe. The sense here is, we speak of their patience with commendation. They have done what they ought to do, and their name is honored and blessed.

Ye have heard of the patience of Job - As one of the most illustrious instances of patient sufferers. See Job 1:21. The book of Job was written, among other reasons, to show that true religion would bear any form of trial to which it could be subjected. See Job 1:9-11; Job 2:5-6.

And have seen the end of the Lord - That is, the end or design which the Lord had in the trials of Job, or the result to which he brought the case at last - to wit, that he showed himself to be very merciful to the poor sufferer; that he met him with the expressions of his approbation for the manner in which he bore his trials; and that he doubled his former possessions, and restored him to more than his former happiness and honor. See Job 13:0. Augustine, Luther, Wetstein, and others, understand this as referring to the death of the Lord Jesus, and as meaning that they had seen the manner in which he suffered death, as an example for us. But, though this might strike many as the true interpretation, yet the objections to it are insuperable.

(1) It does not accord with the proper meaning of the word “end,” (τέλος telos). That word is in no instance applied to “death,” nor does it properly express death. It properly denotes an end, term, termination, completion; and is used in the following senses: -

(a) To denote the end, the termination, or the last of anything, Mar 3:26; 1 Corinthians 15:24; Luke 21:9; Hebrews 7:3;

(b) An event, issue, or result, Matthew 26:58; Rom 6:21; 2 Corinthians 11:18;

(c) The final purpose, that to which all the parts tend, and in which they terminate, 1 Timothy 1:5;

(d) Tax, custom, or tribute - what is paid for public ends or purposes, Matthew 17:25; Romans 13:7.

(2) This interpretation, referring it to the death of the Saviour, would not accord with the remark of the apostle in the close of the verse, “that the Lord is very merciful.” That is, what he says was “seen,” or this was what was particularly illustrated in the ease referred to. Yet this was not particularly seen in the death of the Lord Jesus. He was indeed most patient and submissive in his death, and it is true that he showed mercy to the penitent malefactor; but this was not the particular and most prominent trait which he evinced in his death. Besides, if it had been, that would not have been the thing to which the apostle would have referred here. His object was to recommend patience under trials, not mercy shown to others; and this he does by showing:

(a) That Job was an eminent instance of it, and,

(b) That the result was such as to encourage us to be patient.

The end or the result of the divine dealings in his case was, that the Lord was “very pitiful and of tender mercy;” and we may hope that it will be so in our case, and should therefore be encouraged to be patient under our trials.

That the Lord is very pitiful - As he showed deep compassion in the case of Job, we have equal reason to suppose that he will in our own.

Calvin's Commentary on the Bible

11The patience of Job. Having spoken generally of the prophets, he now refers to an example remarkable above others; for no one, as far as we can learn from histories, has ever been overwhelmed with troubles so hard and so various as Job; and yet he emerged from so deep a gulf. Whosoever, then, will imitate his patience, will no doubt find God’s hand, which at length delivered him, to be the same. We see for what end his history has been written. God suffered not his servant Job to sink, because he patiently endured his afflictions. Then he will disappoint the patience of no one.

If, however, it be asked, Why does the Apostle so much commend the patience of Job, as he had displayed many signs of impatience, being carried away by a hasty spirit? To this I reply, that though he sometimes failed through the infirmity of the flesh, or murmured within himself, yet he ever surrendered himself to God, and was ever willing to be restrained and ruled by him. Though, then, his patience was somewhat deficient, it is yet deservedly commended.

The end of the Lord. By these words he intimates that afflictions ought ever to be estimated by their end. For at first God seems to be far away, and Satan in the meantime revels in the confusion; the flesh suggests to us that we are forsaken of God and lost. We ought, then, to extend our view farther, for near and around us there appears no light. Moreover, he has called it the end of the Lord, because it is his work to give a prosperous issue to adversities. If we do our duty in bearing evils obediently, he will by no means be wanting in performing his part. Hope directs us only to the end; God will then shew himself very merciful, how ever rigid and severe he may seem to be while afflicting us. ⁽¹⁴⁰⁾

(140) “The end of the Lord” seems a singular expression; but τέλος, properly the end, means also the issue, the upshot, the termination, the conclusion. It is genitive of the efficient cause, “the end (or issue) given by the Lord.” See Job 42:12. According to Griesbach there are three MSS which have ἒλεος, “mercy;” which would be very suitable, — “and ye have seen the mercy of the Lord, that the Lord is very full of pity, and compassionate.” But the authority is not sufficient.

Smith's Bible Commentary

Chapter 5

Now in chapter five he takes on the rich. So this doesn't apply to many of us.

Go to now, ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, your garments are moth-eaten. Your gold and silver are cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days ( James 5:1-3 ).

So he speaks of the rich and heaping up treasure for the last days, talking of their gold and silver. And to me it is extremely fascinating how that the rich people have to worry about the security of their money. What is safe, what is a safe investment? You know, how safe are the banks? What if Mexico and Argentina default on their loans, what's that going to do to the whole banking community? Is it going to bring it down like a row of dominos? Oh but it's guaranteed by an agency of the federal government. Read the fine print. You know the whole banking system goes down, there isn't enough in that agency to bail out American savings and loans.

So where can I put my money so that it can really be safe? How safe are T-bills, how solvent is the government? Man, it's the greatest debtor of anything in the world; I guess 300 billion dollars. Well, buy gold buy silver. A lot of people bought gold and silver, and they bought gold and silver for 900 dollars, gold for nine dollars an ounce, and now they can get 349 dollars an ounce. But that is all an artificial value. I mean what can you do for gold, with gold, except to say, "Well, I've got so many Krugerrands." It's all an artificial. Diamonds, buy diamonds, invest in diamonds, you know. It's all artificial value. It's just a stone. Hey, when things get really bad you can't eat it. You know when things are really bad that's what you think about, "what am I going to eat?"

The Bible tells us that there's coming a time that it'll take a bag of gold to buy a loaf of bread. So when it really gets down to it and you really need something to eat you're going to have to get rid of that gold, and who knows what value will be placed upon it at that time I mean.

You know I like a gold ring, this is not really a gold watch, it's gold plate, cheap. But as far as true value, where is true value? The true value is only in spiritual things. That's the only true value that we can really know, in spiritual things, not in the earthly material things. That value is all artificial. It's like one poet said, "It's only worth what you can get for it." "Well," but he says, "I have a house that's woRuth 500,000 dollars." Well, how much can you sell it for? "Well we've had it on the market you know for three years for 350,000 we haven't sold it, but it's woRuth 500." No it's not; it's only worth what you can get for it. Artificial values. And those that have placed their whole thing into gold, those that have bought up gold and silver for the last days, how disappointed they're going to be.

"Weep and howl," James said, "for the misery that is coming upon them," cause you've tried to set yourselves up for these last days, you've tried to hedge against inflation by getting into gold, by getting into silver but now they're worthless.

Behold, the hire of the laborers who have reaped your fields, which is of you kept back from them through fraud, they cry: and the cries of them which have reaped are entered into the ears of the Lord of Sabbath. You have lived in pleasure on the earth, and been wanton; you have nourished your hearts, as in the day of slaughter. You have condemned and killed the just one; and he did not resist you ( James 5:4-6 ).

So the Lord or James speaks out against the oppression of the poor or the oppression of the laborer by management, cries for inequity.

Verse seven he changes and now he is exhorting us to

Be patient for the coming of the Lord. For behold the husbandmen waits for the precious fruit of the earth, and has long patience for it, until he receive the early and latter rain. Be ye also patient; establish your hearts: for the coming of the Lord is drawing nigh ( James 5:7-8 ).

Now it is interesting to me that so many places in the scripture we are exhorted towards patience, as far as the return of Jesus Christ is concerned. Peter, exhorts towards patience for much the same reason, that the long suffering of God is the salvation of the lost. Here exhortation to patience because the Lord is waiting for the precious fruit of harvest.

If the Lord had come ten years ago where would a lot of you been tonight? Five years ago where would a lot of you been? So the Lord is waiting for the latter rain, that is the final harvest of souls. And I believe that we are beginning to see a tremendous harvest of souls through out the world that I do believe is the foreshadowing of the return of Jesus Christ. I think that the Lord is giving the final opportunity to man. We've come just about the end of the rope and God has thrown out for the final time the opportunity of people to get right with God, and I think that it will soon be over. But have patience establish your hearts. The Lord, the husbandman is waiting for the precious fruit of harvest.

Grudge not on against another, brethren, unless you be condemned, because the judge is standing at the door. Take the prophets who have spoken in the name of the Lord, as an example of suffering affliction, and of patience ( James 5:9-10 ).

So look what they endured, the prophets. Look what Jeremiah endured, look what Isaiah endured and others of the prophet, Elijah and Elisha, the things that they suffered because of their stand for God. They are an example of suffering, affliction and of patience.

Behold, we count them happy which endure. You've heard of the patience of Job, and have seen the end of the Lord; that the Lord is very full of pity and He's of tender mercy ( James 5:11 ).

God is full of pity. And in the Psalm, 103 the Lord is full of pity. "For He knows our frame that we are but dust" ( Psalms 103:14 ). God, when He looks at you, doesn't expect to see a superman, or a super saint. He knows you're dust anyhow. That's why He's so merciful, because He knows your frame. That is why we are not so merciful so many times on ourselves, because we think we are more than dust. "Well I'm a rock, I'm strong, I'm able, you know I can do it." And then we get fractured, and we get discouraged and disappointed and we think that God is all upset with us. No, no, no. He's not upset. He's merciful. He knew all the time you were but dust. It was you that made the mistake, you that over estimated your capabilities, not God. You didn't disappoint Him. He knew all the time. It was important that you know what He knows and so He lets you fall on your face. The Lord is full of pity and tender mercy.

But above all things, my brothers, swear not, neither by Heaven, neither by the earth, neither by any other oath: but let your yes be yes; and let your no, be no; lest you fall into condemnation ( James 5:12 ).

Now a man often times, if he is a liar, is constantly swearing that he is telling the truth. And that is why I am often suspicious of the person that is constantly affirming, "Oh, this is the God's honest truth man." I become very suspicious when they are constantly affirming that what they tell you is true. If it is true, than you don't need to constantly affirm it. And James is actually saying don't swear. "I'll do it, I'll do it, I promise I'll do it, you know. Swear by Heaven, I'll be there." No, no, no. Just let your yes be a yes, and let your no be a no. Jesus said the same thing in the Sermon on the Mount. Be a man or a person of your word. If you say yes, mean yes, and if you say no, mean no. And don't be the kind of a person that you have to swear to cause someone to believe you are telling the truth.

[Now] is any among you afflicted? let him pray. Is any happy? let him sing psalms. Is there any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of the faith will save the sick, and the Lord will raise them up ( James 5:13-15 );

Now it is interesting a distinction is made between afflictions and sickness. And I don't always know that we can discern between is this an affliction or is this a sickness. But it would seem that afflictions are used by God for the purposes of correction. That when afflictions come than I need to pray, I need to find out from God what He's trying to teach me, what He's trying to tell me.

You see our problem is that we are not often sensitive to the things of the spirit. There seems to be a spiritual dullness that is quite prevalent among the church. It's like Romaine said, "He's gotta beat you over the head with a two-by-four to get your attention before He can talk to you." If God has to beat you over the head with a two-by-four and you're afflicted then you need to pray and find out what God is trying to say. And so if you are afflicted than it says, "let him pray." That is, God is probably trying to get your attention in some area of your life, and He sometimes has to use rather harsh or painful means.

In psalm 32 , as the Lord speaks to the psalmist, He said, "look, I want to guide you with my eye, don't be like a mule who you have to put a bit in its mouth to lead it around" ( Psalms 32:8-9 ). Now the bit is very painful and the reason the mule will turn when you pull on the reins is because it pulls the bit up against his mouth. It hurts. So he will turn his head, because it hurts.

Now God is saying to you don't be so stubborn like a mule that I have to use painful processes to get you to turn. I would guide you with my eye, I want you to be sensitive to my will and my plan, and I'll be glad to just guide you with my eye. God doesn't want to guide us with painful processes, but He loves us so much that He will, because it is that important that I be guided by the spirit of God, and He knows it is for my best welfare that I walk in this path. And if I start to stray and it I won't listen, He'll use the bit or the bridal. He'll pull me back into position. It maybe a painful experience, "Oh Lord what's happening." Well, you were off track. I wasn't listening, I was headstrong, I was gonna do it.

Paul the apostle, the Lord used the bit and bridal with Paul because he was so headstrong so many times. But if you are afflicted, pray. If you're merry, sing psalms, rejoice. If you're sick, then call for the elders of the church. The elders of the church meet here on Saturday nights to pray for the sick.

The prayer of faith will save the sick, and the Lord shall raise them up; and if they have committed sins they shall be forgiven ( James 5:15 ).

It is interesting that there seems to be a correlation here between sickness and sin at least in the deliverance of sickness and in the forgiveness of sins. And it is interesting how many sicknesses can be related to sin in a very direct way. And yet on the other hand, let me say that I think that it is a very dangerous error to try to relate all sickness to sin. And you are then putting yourself in the position of a judge and you're judging wrongly many times, saying, "well they've got it coming to them." And I think that is cruel and dangerous to say that all sickness is the result of sin in a person's life. Not at all.

[Now] confess your faults one to another, and pray one for another, that you may be healed [that is of your faults.] ( James 5:16 ).

I think that...you notice it doesn't say confess your sins, it's confessing your faults one to another. We confess our sins to God, and He's faithful and just to forgive us. I may have a weakness in my life and I am very often confessing my faults to you. Not for you to just laugh at me, which you often do when I tell you of my problems on the freeway. Hey, but freeways are coming along. I'm improving. On the way to church this morning, two cars pulled out in front of me and I counted it all joy. I passed the test today, but that doesn't guarantee tomorrow, but pray for me. "Confess your faults one to another and pray one for another."

We each of us have our faults our failures, those areas in our lives where we need to yield more to the Spirit of God and find His strength and find His help. It's good to have a prayer partner that you can just open up to and say, "Hey, I'm having a problem in this particular area pray for me will you."

Confess your faults one to another, pray one for another, that you may be healed. For the effectual fervent prayer of a righteous man availeth much ( James 5:16 ).

Our son in law was getting after our little three-year-old granddaughter, because her prayers seem to be developing sort of a rote. And he said, "Now Kristen, when you pray, you should pray not just quick little prayers, and the same prayer every time, but really start praying from your heart and really mean your prayers. Think about them and really mean your prayers when you talk to God." Because she was usually just praying, "God bless our food, strengthen our bodies, in Jesus name, Amen," and then start eating. So dinnertime came and they called on her to pray and she said, "Lord, bless our food. I mean really bless our food Lord."

The effectual fervent prayer of a righteous man avails much. And this is the thing that I always get a charge out of.

Elijah was a man subject to the same things that we are ( James 5:17 ).

He was just like you. A man of like passions just like us. We usually read of these people in the Bible: Elijah, Elisha and Joshua and Moses and Paul and Peter. We usually think of them in a category that is sort of up here and I am down here. And we sort of think of the things that they did as completely unattainable by the common ordinary person. But Elijah was a man of like passions just like you, no different from you.

And yet he prayed earnestly that it might not rain and it did not rain on the earth for the space of three years and six months ( James 5:17 ).

Now can you imagine that? A man just like you praying and earnestly saying, "God don't let it rain. Let these people learn through a draught to call upon Your name and all and cut off the rain." A man of like passions just like you.

And yet he prayed again and the heaven gave rain and the earth brought forth her fruit ( James 5:18 ).

Here was a man controlling the weather with his prayers. A man just like you. That amazes me.

Years ago when a lot of hippies were around here we had a (the hippies are still here but they have disguised themselves now. They shave.), but we had a summer camp up here at Idyllwild. In fact I think there is still a picture in the office of the summer camp that we had up there. And this one afternoon at dinnertime it started pouring rain, just pouring down. We had a tin roof and it seems to magnify even the intensity of the rain. But you know how the mountain summer rains are the thunderheads, and just really pouring. So at dinner time in the announcements, I announced that we would have the outside Victory Circle meeting, and the kids said, "We can't have it. It is pouring rain." I said, "No, I've asked the Lord to stop the rain at six o'clock so that we can have our Victory Circle. So we are going to have Victory Circle six o'clock outside."

Five minutes to six the rain stopped. We had victory circle. At five minutes to seven, I said, "OK you better get into the Fellowship Hall pretty quick, because I asked the Lord to hold off the rain until the evening service." So we got into the evening service, and at five minutes after seven it started pouring again. They said, "Ah ha, you said seven o'clock you told the Lord, and it's five after seven." I said, "Well, He knew better than I did that you needed more time to get into this place."

All during the service it poured rain. And so I said after the service, "OK you can go up to snack bar for a half hour, but be in your cabins by ten thirty." It quite raining. They went up and had their snacks and those that didn't get in by ten thirty got soaked. It started raining again. Hey, I'll tell you after that those kids sort of left a distance between themselves and me for a while.

But Elijah was a man of like passion and he prayed it would rain not and he prayed again and it rained. We so many times are guilty I think as the children of Israel of limiting that which God would do just by our unbelief.

[Now] if any of you err from the truth and one convert him; Let him know, that he which converts the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins ( James 5:19-20 ).

Now if one errs from the way and you convert him, you don't convert him by confirming him that everything is all right. "Oh go ahead. God is merciful. God is gracious. It doesn't really matter." But you convert him by bringing him away from that sin, not giving him assurance in his sin. I don't think we should ever assure anybody in sin. I don't know that the Bible assures anybody who is in sin. It assures those that are in Christ. And all the scriptures that speak of assurance are to those that are in Christ. "There is therefore now no condemnation to those that are in Christ" ( Romans 8:1 ). But if you are not in Christ there is condemnation.

So if a person errors seek to turn them back to the walk of faith in Christ, for you will save their soul from death and you will hide a multitude of sins.

Next week we get into Peter's epistles, which are fascinating and rich, and so we will do the first two chapters of first Peter next Sunday evening.

And now Father, even as James has exhorted us, help us that we might be doers of the Word and not hearers only. And as we have heard these exhortations from Your Word tonight, and as we were listening Your Holy Spirit spoke to our hearts about different areas, to some of us about our tongues, to others about envying and strife, to others about the lust, to others about the friendship with the world and the desire for worldly things. Lord, even as Your Spirit has spoken to our hearts tonight, let us give heed to the Word and be doers of the Word. Help us, Lord, that we might indeed love one another, pray one for another, encourage and strengthen one another, use our tongues to bless and to strengthen each other and to encourage each other that we might indeed be the children of God and bring forth fruit unto eternal life. In Jesus name, Amen. "

Contending for the Faith

Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy.

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

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

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

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

Dr. Constable's Expository Notes

VI. MONEY AND PATIENT ENDURANCE 5:1-18

The final practical problem James addressed involves money. He wrote these instructions to warn his readers of a danger, to inform them of the ramifications of the problem, and to exhort them to deal with the situation appropriately. This is his third reference to the rich and the poor (cf. James 1:9-11; James 2:1-12). We might also consider James 4:13-17, as well as James 5:1-6, as dealing with the rich. [Note: For some helpful insights on the way Christians might speak and act when confronted with wealth, status, and power on the one hand, or poverty, ignorance, and helplessness on the other, see Duane Warden, "The Rich and Poor in James: Implications for Institutionalized Partiality," Journal of the Evangelical Theological Society 43:2 (June 2000):253-57.]

Dr. Constable's Expository Notes

B. The Proper Attitude 5:7-12

Essentially the attitude of the rich that James condemned was: Get all you can as fast as you can any way you can. In the following pericope he counseled a different attitude to urge his readers, rich and poor, to practice patience.

Dr. Constable's Expository Notes

2. Examples of endurance 5:10-11

Dr. Constable's Expository Notes

Job was not always patient, but he did determine to endure whatever might befall him as he waited for God to clear up the mystery of his suffering (cf. Job 13:10; Job 13:15; Job 16:19-21; Job 19:25). In James 5:7-10 James pleaded for patience (makrothymia) that restrains itself and does not retaliate. Here he advocated perseverance (hypomone) through difficult circumstances (cf. James 1:3; Hebrews 11:25).

Job reaped a great reward at the end of his trial. We see God’s compassion and mercy especially at the end of Job’s experience, though God manifested these characteristics earlier as well. Job determined to continue to live by faith when he experienced temptation to depart from the will of God (cf. James 1:2-4).

"James has been concerned to help believers to overcome the tendency to react like the world to the injustices heaped on them by the world. The world, by its very nature antagonistic to God and His kingdom, will continue to oppose God’s people. But if these truths grip the hearts of His people, it will enable them to overcome the spirit of worldliness by refraining from a worldly reaction to the world’s injustices." [Note: Hiebert, James, p. 278.]

Barclay's Daily Study Bible

Chapter 5

THE WORTHLESSNESS OF RICHES ( James 5:1-3 )

5:1-3 Come now, you rich, weep and wail at the miseries which are coming upon you. Your wealth is rotten and your garments are food for moths. Your gold and silver are corroded clean through with rust; and their rust is proof to you of how worthless they are. It is a rust which will eat into your very flesh like fire. It is a treasure indeed that you have amassed for yourselves in the last days!

James 5:1-6 has two aims. First, to show the ultimate worthlessness of all earthly riches; and second, to show the detestable character of those who possess them. By doing this he hopes to prevent his readers from placing all their hopes and desires on earthly things.

If you knew what you were doing, he says to the rich, you would weep and wail for the terror of the judgment that is coming upon you at the Day of the Lord. The vividness of the picture is increased by the word which James uses for to nail. It is the verb ololuzein ( G3649) , which is onomatopoeic and carries its meaning in its very sound. It means even more than to wail, it means to shriek, and in the King James Version is often translated to howl; and it depicts the frantic terror of those on whom the judgment of God has come ( Isaiah 13:6; Isaiah 14:31; Isaiah 15:2-3; Isaiah 16:7; Isaiah 23:1; Isaiah 23:14; Isaiah 65:14; Amos 8:3). We might well say that it is the word which describes those undergoing the tortures of the damned.

All through this passage the words are vivid and pictorial and carefully chosen. In the east there were three main sources of wealth and James has a word for the decay of each of them.

There were corn and grain. That is the wealth which grows rotten (sepein, G4595) .

There were garments. In the east garments were wealth. Joseph gave changes of garments to his brothers ( Genesis 45:22). It was for a beautiful mantle from Shinar that Achan brought disaster on the nation and death on himself and his family ( Joshua 7:21). It was changes of garments that Samson promised to anyone who would solve his riddle ( Judges 14:12). It was garments that Naaman brought as a gift to the prophet of Israel and to obtain which Gehazi sinned his soul ( 2 Kings 5:5; 2 Kings 5:22). It was Paul's claim that he had coveted no man's money or apparel ( Acts 20:33). These garments, which are so splendid, will be food for moths (setobrotos ( G4598, compare Matthew 6:19).

The climax of the world's inevitable decay comes at the end. Even their gold and silver will be rusted clean through (katiasthai, G2728) . The point is that gold and silver do not actually rust; so James in the most vivid way is warning men that even the most precious and apparently most indestructible things are doomed to decay.

This rust is proof of the impermanence and ultimate valuelessness of all earthly things. More, it is a dread warning. The desire for these things is like a dread rust eating into men's bodies and souls. Then comes a grim sarcasm. It is a fine treasure indeed that any man who concentrates on these things is heaping up for himself at the last. The only treasure he will possess is a consuming fire which will wipe him out.

It is James' conviction that to concentrate on material things is not only to concentrate on a decaying delusion; it is to concentrate on self-produced destruction.

THE SOCIAL PASSION OF THE BIBLE ( James 5:1-3 continued)

Not even the most cursory reader of the Bible can fail to be impressed with the social passion which blazes through its pages. No book condemns dishonest and selfish wealth with such searing passion as it does. The book of the prophet Amos was called by J. E. McFadyen "The Cry for Social Justice." Amos condemns those who store up violence and robbery in their palaces ( Amos 3:10). He condemns those who tread on the poor and themselves have houses of hewn stone and pleasant vineyards--which in the wrath of God they will never enjoy ( Amos 5:11). He lets loose his wrath on those who give short weight and short measure, who buy the poor for silver and the needy for a pair of shoes, and who palm off on the poor the refuse of their wheat. "I will never forget any of their deeds," says God ( Amos 8:4-7). Isaiah warns those who build up great estates by adding house to house and field to field ( Isaiah 5:8). The sage insisted that he who trusts in riches shall fall ( Proverbs 11:28). Luke quotes Jesus as saying, "Woe to you that are rich!" ( Luke 6:24). It is only with difficulty that those who have riches enter into the Kingdom of God ( Luke 18:24). Riches are a temptation and a snare; the rich are liable to foolish and hurtful lusts which end in ruin, for the love of money is the root of all evils ( 1 Timothy 6:9-10).

In the inter-testamental literature there is the same note. "Woe to you who acquire silver and gold in unrighteousness.... They shall perish with their possessions, and in shame will their spirits be cast into the furnace of fire" (Enoch 97: 8). In the Wisdom of Solomon there is a savage passage in which the sage makes the selfish rich speak of their own way of life as compared with that of the righteous. "Come on, therefore, let us enjoy the good things that are present; and let us speedily use created things like as in youth. Let us fill ourselves with costly wine and ointments: and let no flower of the spring pass by us. Let us crown ourselves with rosebuds before they be withered; let there be no meadow but our luxury shall pass through it. Let none of us go without his part of our voluptuousness; let us leave tokens of our joyfulness in every place; for this is our portion, and our lot is this. Let us oppress the poor righteous man, let us not spare the widow, nor reverence the ancient grey hairs of the aged.... Therefore, let us lie in wait for the righteous; because he is not for our turn and is clean contrary to our doings; he upbraideth us with our offending of the law, and objecteth to our infamy, the sins of our way of life" ( Wis_2:6-12 ).

One of the mysteries of social thought is how the Christian religion ever came to be regarded as "the opiate of the people" or to seem an other-worldly affair. There is no book in any literature which speaks so explosively of social injustice as the Bible, nor any book which has proved so powerful a social dynamic. It does not condemn wealth as such but there is no book which more strenuously insists on wealth's responsibility and on the perils which surround a man who is abundantly blessed with this world's goods.

THE WAY OF SELFISHNESS AND ITS END ( James 5:4-6 )

5:4-6 Look you, the pay of the reapers who reaped your estates, the pay kept back from them by you, cries against you, and the cries of those who reaped have come to the ears of the Lord of Hosts. On the earth you have lived in soft luxury and played the wanton; you have fattened your hearts for the day of slaughter. You condemned, you killed the righteous man, and he does not resist you.

Here is condemnation of selfish riches and warning of where they must end.

(i) The selfish rich have gained their wealth by injustice. The Bible is always sure that the labourer is worthy of his hire ( Luke 10:7; 1 Timothy 5:18). The day labourer in Palestine lived on the very verge of starvation. His wage was small; it was impossible for him to save anything; and if the wage was withheld from him, even for a day, he and his family simply could not eat. That is why the merciful laws of Scripture again and again insist on the prompt payment of his wages to the hired labourer. "You shall not oppress a hired servant who is poor and needy.... You shall give him his hire on the day he earns it, before the sun goes down (for he is poor, and sets his heart upon it); lest he cry against you to the Lord, and it be sin in you" ( Deuteronomy 24:14-15). "The wages of a hired servant shall not remain with you all night until the morning" ( Leviticus 19:13). "Do not say to your neighbour, 'Go, and come again, tomorrow I will give it'--when you have it with you" ( Proverbs 3:27-28). "Woe to him that builds his house by unrighteousness and his upper rooms by injustice; who makes his neighbour serve him for nothing, and does not give him his wages" ( Jeremiah 22:13). "Those that oppress the hireling in his wages" are under the judgment of God ( Malachi 3:5). "He that taketh away his neighbour's living, the bread gotten by sweat, slayeth him; and he that defraudeth the labourer of his hire, defraudeth his Maker, and shall receive a bitter reward, for he is brother to him that is a blood-shedder" ( Sir_34:22 ). "Let not the wages of any man which hath wrought for thee tarry with thee, but give it him out of hand" ( Tob_4:14 ).

The law of the Bible is nothing less than the charter of the labouring man. The social concern of the Bible speaks in the words of the Law and of the Prophets and of the Sages alike. Here it is said that the cries of the harvesters have reached the ears of the Lord of hosts! The hosts are the hosts of heaven, the stars and the heavenly powers. It is the teaching of the Bible in its every part that the Lord of the universe is concerned for the rights of the labouring man.

(ii) The selfish rich have used their wealth selfishly. They have lived in soft luxury and have played the wanton. The word translated to live in soft luxury is truphein ( G5171) . It comes from a root which means to break down; and it describes the soft living which in the end saps and destroys a man's moral fibre. The word translated to play the wanton is spatalan ( G4684) . It is a much worse word; it means to live in lewdness and lasciviousness. It is the condemnation of the selfish rich that they have used their possessions to gratify their own love of comfort and to satisfy their own lusts, and that they have forgotten all duty to their fellow-men.

(iii) But anyone who chooses this pathway has also chosen its end. The end of specially fattened cattle is that they will be slaughtered for some feast; and those who have sought this easy luxury and selfish wantonness are like men who have fattened themselves for the day of judgment. The end of their pleasure is grief and the goal of their luxury is death. Selfishness always leads to the destruction of the soul.

(iv) The selfish rich have slain the unresisting righteous man. it is doubtful to whom this refers. It could be a reference to Jesus. "You denied the Holy and Righteous One and asked for a murderer to be granted to you" ( Acts 3:14). It is Stephen's charge that the Jews always slew God's messengers even before the coming of the Just One ( Acts 7:52). It is Paul's declaration that God chose the Jews to see the Just One although they rejected him ( Acts 22:14). Peter says that Christ suffered for our sins, the just for the unjust ( 1 Peter 3:18). The suffering servant of the Lord offered no resistance. He opened not his mouth and like a sheep before his shearers he was dumb ( Isaiah 53:7), a passage which Peter quotes in his picture of Jesus ( 1 Peter 2:23). It may well be that James is saying that in their oppression of the poor and the righteous man, the selfish rich have crucified Christ again. Every wound that selfishness inflicts on Christ's people is another wound inflicted on Christ.

It may be that James is not specially thinking of Jesus when he speaks about the righteous man but of the evil man's instinctive hatred of the good man. We have already quoted the passage in The Wisdom of Solomon which describes the conduct of the rich. That passage goes on: "He (the righteous man) professeth to have the knowledge of God, and he calleth himself the child of the Lord. He was made to reprove our thoughts. He is grievous unto us even to behold: for his life is not like other men's, his ways are of another fashion. We are esteemed of him as counterfeits: he abstaineth from our ways as from filthiness: he pronounceth the end of the just to be blessed, and maketh his boast that God is his Father. Let us see if his words be true: and let us prove what shall happen in the end of him. For if the just man be the son of God, he will help him and deliver him from the hand of his enemies. Let us examine him with despitefulness and torture, that we may know his meekness and prove his patience. Let us condemn him with a shameful death: for by his own saying he shall be respected" ( Wis_2:13-24 ). These, says the Sage, are the words of men whose wickedness has blinded them.

Alcibiades, the friend of Socrates, for all his great talents often lived a riotous and debauched life. And there were times when he said to Socrates: "Socrates, I hate you; for every time I see you, you show me what I am." The evil man would gladly eliminate the good man, for he reminds him of what he is and of what he ought to be.

WAITING FOR THE COMING OF THE LORD ( James 5:7-9 )

5:7-9 Brothers. have patience until the coming of the Lord. Look you, the farmer waits for the precious fruit of the earth, patiently waiting for it until it receives the early and the late rains. So do you too be patient. Make firm your hearts for the coming of the Lord is near. Brothers, do not complain against each other, that you may not be condemned. Look you, the judge stands at the door.

The early church lived in expectation of the immediate Second Coming of Jesus Christ; and James exhorts his people to wait with patience for the few years which remain. The farmer has to wait for his crops until the early and the late rains have come. The early and the late rains are often spoken of in Scripture, for they were all-important to the farmer of Palestine ( Deuteronomy 11:14; Jeremiah 5:24; Joel 2:23). The early rain was the rain of late October and early November without which the seed would not germinate. The late rain was the rain of April and May without which the grain would not mature. The farmer needs patience to wait until nature does her work; and the Christian needs patience to wait until Christ comes.

During that waiting they must confirm their faith. They must not blame one another for the troubles of the situation in which they find themselves for, if they do, they will be breaking the commandment which forbids Christians to judge one another ( Matthew 7:1); and if they break that commandment, they will be condemned. James has no doubt of the nearness of the coming of Christ. The judge is at the door, he says, using a phrase which Jesus himself had used ( Mark 13:29; Matthew 24:33).

It so happened that the early church was mistaken. Jesus Christ did not return within a generation. But it will be of interest to gather up the New Testament's teaching about the Second Coming so that we may see the essential truth at its heart.

We may first note that the New Testament uses three different words to describe the Second Coming of Jesus Christ.

(i) The commonest is parousia ( G3952) , a word which has come into English as it stands. It is used in Matthew 24:3; Matthew 24:27; Matthew 24:37; Matthew 24:39; 1 Thessalonians 2:19; 1 Thessalonians 3:13; 1 Thessalonians 4:15; 1 Thessalonians 5:23; 2 Thessalonians 2:1; 1 Corinthians 15:23; 1 John 2:28; 2 Peter 1:16; 2 Peter 3:4. In secular Greek this is the ordinary word for someone's presence or arrival. But it has two other usages, one of which became quite technical. It is used of the invasion of a country by an army and specially it is used of the visit of a king or a governor to a province of his empire. So, then, when this word is used of Jesus, it means that his Second Coming is the final invasion of earth by heaven and the coming of the King to receive the final submission and adoration of his subjects.

(ii) The New Testament also uses the word epiphaneia ( G2015) ( Titus 2:13; 2 Timothy 4:1; 2 Thessalonians 2:9). In ordinary Greek this word has two special usages. It is used of the appearance of a god to his worshipper; and it is used of the accession of an emperor to the imperial power of Rome. So, then, when this word is used of Jesus, it means that his Second Coming is God appearing to his people, both to those who are waiting for him and to those who are disregarding him.

(iii) Finally the New Testament uses the word apokalupsis ( G602) ( 1 Peter 1:7; 1 Peter 1:13). Apokalupsis in ordinary Greek means an unveiling or a laying bare; and when it is used of Jesus, it means that his Second Coming is the laying bare of the power and glory of God come upon men.

Here, then, we have a series of great pictures. The Second Coming of Jesus is the arrival of the King; it is God appearing to his people and mounting his eternal throne; it is God directing on the world the full blaze of his heavenly glory.

THE COMING OF THE KING ( James 5:7-9 continued)

We may now gather up briefly the teaching of the New Testament about the Second Coming and the various uses it makes of the idea.

(i) The New Testament is clear that no man knows the day or the hour when Christ comes again. So secret, in fact, is that time that Jesus himself does not know it; it is known to God alone ( Matthew 24:36; Mark 13:32). From this basic fact one thing is clear. Human speculation about the time of the Second Coming is not only useless, it is blasphemous; for surely no man should seek to gain a knowledge which is hidden from Jesus Christ himself and resides only in the mind of God.

(ii) The one thing that the New Testament does say about the Second Coming is that it will be as sudden as the lightning and as unexpected as a thief in the night ( Matthew 24:27; Matthew 24:37; Matthew 24:39; 1 Thessalonians 5:2; 2 Peter 3:10). We cannot wait to get ready when it comes; we must be ready for its coming.

So, the New Testament urges certain duties upon men.

(i) They must be for ever on the watch ( 1 Peter 4:7). They are like servants whose master has gone away and who, not knowing when he will return, must have everything ready for his return, whether it be at morning, at midday, or at evening ( Matthew 24:36-51).

(ii) Long delay must not produce despair or forgetfulness ( 2 Peter 3:4). God does not see time as men do. To him a thousand years are as a watch in the night and even if the years pass on, it does not mean that he has either changed or abandoned his design.

(iii) Men must use the time given them to prepare for the coming of the King. They must be sober ( 1 Peter 4:7). They must get to themselves holiness ( 1 Thessalonians 3:13). By the grace of God they must become blameless in body and in spirit ( 1 Thessalonians 5:23). They must put off the works of darkness and put on the armour of light now that the day is far spent ( Romans 13:11-14). Men must use the time given them to make themselves such that they can greet the coming of the King with joy and without shame.

(iv) When that time comes, they must be found in fellowship. Peter uses the thought of the Second Coming to urge men to love and mutual hospitality ( 1 Peter 4:8-9). Paul commands that all things be done in love--Maran-atha ( G3134) --the Lord is at hand ( 1 Corinthians 16:14; 1 Corinthians 16:22). He says that our forbearance must be known to all men because the Lord is at hand ( Php_4:5 ). The word translated "forbearance" is epieikes ( G1933) which means the spirit that is more ready to offer forgiveness than to demand justice. The writer to the Hebrews demands mutual help, mutual Christian fellowship, mutual encouragement because the day is coming near ( Hebrews 10:24-25). The New Testament is sure that in view of the Coming of Christ we must have our personal relationships right with our fellow-men. The New Testament would urge that no man ought to end a day with an unhealed breach between himself and a fellow-man, lest in the night Christ should come.

(v) John uses the Second Coming as a reason for urging men to abide in Christ ( 1 John 2:28). Surely the best preparation for meeting Christ is to live close to him every day.

Much of the imagery attached to the Second Coming is Jewish, part of the traditional apparatus of the last things in the ancient Jewish mind. There are many things which we are not meant to take literally. But the great truth behind all the temporary pictures of the Second Coming is that this world is not purposeless but going somewhere, that there is one divine far-off event to which the whole creation moves.

THE TRIUMPHANT PATIENCE ( James 5:10-11 )

5:10-11 Brothers, take as an example of patience in hardship the prophets who spoke in the name of the Lord. Look you, we count those who endure blessed. You have heard of Job's steadfast endurance and you have seen the conclusion of his troubles which the Lord gave to him, and you have proof that the Lord is very kind and merciful.

It is always a comfort to feel that others have gone through what we have to go through. James reminds his readers that the prophets and the men of God could never have done their work and borne their witness had they not patiently endured. He reminds them that Jesus himself had said that the man who endured to the end was blessed for he would be saved ( Matthew 24:13).

Then he quotes the example of Job, of whom in the synagogue discourses they had often heard. We generally speak of the patience of Job which is the word the King James Version uses. But patience is far too passive a word. There is a sense in which Job was anything but patient. As we read the tremendous drama of his life we see him passionately resenting what has come upon him, passionately questioning the conventional arguments of his so-called friends, passionately agonizing over the terrible thought that God might have forsaken him. Few men have spoken such passionate words as he did; but the great fact about him is that in spite of all the agonizing questionings which tore at his heart, he never lost his faith in God. "Behold, he will slay me; I have no hope;" ( Job 13:15). "My witness is in heaven, and he that vouches for me is on high" ( Job 16:19). "I know that my redeemer lives" ( Job 19:25). His is no unquestioning submission; he struggled and questioned, and sometimes even defied, but the flame of his faith was never extinguished.

The word used of him is that great New Testament word hupomone ( G5281) , which describes, not a passive patience, but that gallant spirit which can breast the tides of doubt and sorrow and disaster and come out with faith still stronger on the other side. There may be a faith which never complained or questioned; but still greater is the faith which was tortured by questions and still believed. It was the faith which held grimly on that came out on the other side, for "the Lord blessed the latter days of Job more than his beginning" ( Job 42:12).

There will be moments in life when we think that God has forgotten, but if we cling to the remnants of faith, at the end we, too, shall see that God is very kind and very merciful.

THE NEEDLESSNESS AND THE FOLLY OF OATHS ( James 5:12 )

5:12 Above all things, my brothers, do not swear, neither by heaven nor by earth nor by any other oath. Let your yes be a simple yes and your no a simple no, lest you fall under judgment.

James is repeating the teaching of Jesus in the Sermon on the Mount ( Matthew 5:33-37), teaching which was very necessary in the days of the early church. James is not thinking of what we call bad language but of confirming a statement or a promise or an undertaking by an oath. In the ancient world, there were two evil practices.

(i) There was a distinction--especially in the Jewish world--between oaths which were binding and oaths which were not binding. Any oath in which the name of God was directly used was considered to be definitely binding; but any oath in which direct mention of the name of God was not made was held not to be binding. The idea was that, once God's name was definitely used, he became an active partner in the transaction, but he did not become a partner unless his name was so introduced. The result of this was that it became a matter of skill and sharp practice to find an oath which was not binding. This made a mockery of the whole practice of confirming anything by an oath.

(ii) There was in this age an extraordinary amount of oath-taking. This in itself was quite wrong. For one thing, the value of an oath depends to a large extent on the fact of it being very seldom necessary to take one. When oaths became a commonplace, they ceased to be respected as they ought to be. For another thing, the practice of taking frequent oaths was nothing other than a proof of the prevalence of lying and cheating. In an honest society no oath is needed; it is only when men cannot be trusted to tell the truth that they have to be put upon oath.

In this the ancient writers on morals thoroughly agreed with Jesus. Philo says, "Frequent swearing is bound to beget perjury and impiety." The Jewish Rabbis said, "Accustom not thyself to vows, for sooner or later thou wilt swear false oaths." The Essenes forbade all oaths. They held that if a man required an oath to make him tell the truth, he was already branded as untrustworthy. The great Greeks held that the best guarantee of any statement was not an oath but the character of the man who made it; and that the ideal was to make ourselves such that no one would ever think of demanding an oath from us because he would be certain that we would always speak the truth.

The New Testament view is that every word is spoken in the presence of God and ought, therefore, to be true; and it would agree that the Christian must be known to be a man of such honour that it will be quite unnecessary ever to put him on oath. The New Testament would not entirely condemn oaths but it would deplore the human tendency to falsehood which on occasion makes oaths necessary.

A SINGING CHURCH ( James 5:13-15 )

5:13-15 Is any among you in trouble? Let him pray. Is any in good spirits? Let him sing a hymn. Is any among you sick? Let him call in the elders of the Church; and let them anoint him with oil in the name of the Lord, and pray over him; and the believing prayer will restore to health the ailing person, and the Lord will enable him to rise from his bed; and even if he has committed sin, he will receive forgiveness.

Here we have set out before us certain dominant characteristics of the early church.

It was a singing church; the early Christians were always ready to burst into song. In Paul's description of the meetings of the Church at Corinth, we find singing an integral part ( 1 Corinthians 14:15; 1 Corinthians 14:26). When he thinks of the grace of God going out to the Gentiles, it reminds him of the joyous saying of the Psalmist: "I will praise thee among the Gentiles, and sing to thy name" ( Romans 15:9; compare Psalms 18:49). The Christians they speak to each other in psalms and hymns and spiritual songs, singing and making melody in their hearts to the Lord ( Ephesians 5:19). The word of Christ dwells in them, and they teach and admonish each other in psalms and hymns and spiritual songs, singing with thankfulness in their hearts to the Lord ( Colossians 3:16). There was a joy in the heart of the Christians which issued from their lips in songs of praise for the mercy and the grace of God.

The fact is that the heathen world has always been sad and weary and frightened. Matthew Arnold wrote a poem describing its bored weariness.

"On that hard Pagan world disgust

And secret loathing fell;

Deep weariness and sated lust

Made human life a hell.

In his cool hall, with haggard eyes,

The Roman noble lay;

He drove abroad in furious guise

Along the Appian Way;

He made a feast, drank fierce and fast,

And crowned his hair with flowers--

No easier nor no quicker past

The impracticable hours."

In contrast with that weary mood the accent of the Christian is singing joy. That was what impressed John Bunyan when he heard four poor old women talking, as they sat at a door in the sun: "Methought they spake, as if joy did make them speak." When Bilney, the martyr, grasped the wonder of redeeming grace, he said, "It was as if dawn suddenly broke on a dark night." Archibald Lang Fleming, the first Bishop of the Arctic, tells of the saying of an Eskimo hunter: "Before you came the road was dark and we were afraid. Now we are not afraid, for the darkness has gone away and all is light as we walk the Jesus way."

Always the church has been a singing Church. When Pliny, governor of Bithynia, wrote to Trajan, the Roman Emperor, in A.D. 111 to tell him of this new sect of Christians, he said that his information was that "they are in the habit of meeting on a certain fixed day before it is light, when they sing in alternate verses a hymn to Christ as God." In the orthodox Jewish synagogue, since the Fall of Jerusalem in A.D. 70, there has been no music, for, when they worship, they remember a tragedy; but in the Christian Church, from the beginning until now, there has been the music of praise, for the Christian remembers an Infinite love and enjoys a present glory.

A HEALING CHURCH ( James 5:13-15 continued)

Another great characteristic of the early church was that it was a healing Church. Here it inherited its tradition from Judaism. When a Jew was ill, it was to the Rabbi he went rather than to the doctor; and the Rabbi anointed him with oil--which Galen the Greek doctor called "the best of all medicines"--and prayed over him. Few communities can have been so devotedly attentive to their sick as the early church was. Justin Martyr writes that numberless demoniacs were healed by the Christians when all other exorcists had been helpless to cure them and all drugs had been unavailing. Irenaeus, writing far down the second century, tells us that the sick were still healed by having hands laid on them. Tertullian, writing midway through the third century, says that no less a person than the Roman Emperor, Alexander Severus, was healed by anointing at the hands of a Christian called Torpacion and that in his gratitude he kept Torpacion as a guest in his palace until the day of his death.

One of the earliest books concerning Church administration is the Canons of Hippolytus, which goes back to the end of the second century or the beginning of the third. It is there laid down that men who have the gift of healing are to be ordained as presbyters after investigation has been made to ensure that they really do possess the gift and that it comes from God. That same book gives the noble prayer used at the consecration of the local bishops, part of which runs: "Grant unto him, O Lord...the power to break all the chains of the evil power of the demons, to cure all the sick, and speedily to subdue Satan beneath his feet." In the Clementine Letters the duties of the deacons are laid down; and they include the rule: "Let the deacons of the Church move about intelligently and act as eyes for the bishop.... Let them find out those who are sick in the flesh, and bring such to the notice of the main body who know nothing of them, that they may visit them, and supply their wants." In the First Epistle of Clement the prayer of the Church is: "Heal the sick; raise up the weak; cheer the faint-hearted." A very early Church code lays it down that each congregation must appoint at least one widow to take care of women who are sick. For many centuries the Church consistently used anointing as a means of healing the sick. In fact it is important to note that the sacrament of unction, or anointing, was in the early centuries always designed as a means of cure, and not as a preparation for death as it now is in the Roman Catholic Church. It was not until A.D. 852 that this sacrament did, in fact, become the Sacrament of Extreme Unction, administered to prepare for death.

The Church has always cared for her sick; and in her there has always resided the gift of healing. The social gospel is not an appendix to Christianity; it is the very essence of the Christian faith and life.

A PRAYING CHURCH ( James 5:16-18 )

5:16-18 Confess your sins to each other, and pray for each other, that you may be healed. The prayer of a good man, when it is set to work, is very powerful. Elijah was a man with the same emotions as ourselves, and he prayed earnestly that it should not rain, and for three years and six months no rain fell upon the earth. And he prayed again and the heaven gave rain; and the earth put forth her fruit.

There are in this passage three basic ideas of Jewish religion.

(i) There is the idea that all sickness is due to sin. It was a deeply-rooted Jewish belief that where there were sickness and suffering, there must have been sin. "There is no death without guilt," said the Rabbis, "and no suffering without sin." The Rabbis, therefore, believed that before a man could be healed of his sickness his sins must be forgiven by God. Rabbi Alexandrai said, "No man gets up from his sickness until God has forgiven him all his sins." That is why Jesus began his healing of the man with the palsy by saying, "My son, your sins are forgiven" ( Mark 2:5). The Jew always identified suffering and sin. Nowadays we cannot make this mechanical identification; but this remains true--that no man can know any health of soul or mind or body until he is right with God.

(ii) There is the idea that, to be effective, confession of sin has to be made to men, and especially to the person wronged, as well as to God. In a very real sense it is easier to confess sins to God than to confess them to men; and yet in sin there are two barriers to be removed--the barrier it sets up between us and God, and the barrier it sets up between us and our fellow-men. If both these barriers are to be removed, both kinds of confession must be made. This was, in fact, the custom of the Moravian Church and Wesley took it over for his earliest Methodist classes. They used to meet two or three times a week "to confess their faults to one another and to pray for one another that they might be healed." This is clearly a principle which must be used with wisdom. It is quite true that there may be cases where confession of sin to each other may do infinitely more harm than good; but where a barrier has been erected because of some wrong which has been done, a man must put himself right both with God and his fellow-man.

(iii) Above all, there is the idea that no limits can be set to the power of prayer. The Jews had a saying that he who prays surrounds his house with a wall stronger than iron. They said, "Penitence can do something; but prayer can do everything." To them prayer was nothing less than contacting the power of God; it was the channel through which the strength and grace life. How much more must this be so for a Christian?

Tennyson wrote:

"More things are wrought by prayer

Than this world dreams of. Wherefore, let thy voice

Rise like a fountain for me night and day.

For what are men better than sheep or goats

That nourish a blind life within the brain,

If, knowing God, they lift not hands of prayer

Both for themselves and those who call them friend?

For so the whole round earth is every way

Bound by gold chains about the feet of God."

As the Jew saw it, and as indeed it is, to cure the his of life we need to be right with God and right with men, and we need to bring to bear upon men through prayer the mercy and the might of God.

Before we leave this passage there is one interesting technical fact that we must note. It quotes Elijah as an example of the power of prayer. This is an excellent illustration of how Jewish rabbinic exegesis developed the meaning of Scripture. The full story is in 1 Kings 17:1-24; 1 Kings 18:1-46. The three years and six months--a period also quoted in Luke 4:25 --is a deduction from 1 Kings 18:1. Further, the Old Testament narrative does not say that either the coming or the cessation of the drought was due to the prayers of Elijah; he was merely the prophet who announced its coming and its going. But the Rabbis always studied Scripture under the microscope. In 1 Kings 17:1 we read: "As the Lord the God of Israel lives, before whom I stand, there shall be neither dew nor rain these years, except by my word." Now the Jewish attitude of prayer was standing before God; and so in this phrase the Rabbis found what was to them an indication that the drought was the result of the prayers of Elijah. In 1 Kings 18:42 we read that Elijah went up to Carmel, bowed himself down upon the earth and put his face between his knees. Once again the Rabbis saw the attitude of agonizing prayer; and so found what was to them an indication that it was the prayer of Elijah which brought the drought to an end.

THE TRUTH WHICH MUST BE DONE ( James 5:19-20 )

5:19-20 My brothers, if any among you wanders from the truth and if anyone turns him again to the right way, let him know that he who has turned a sinner from his wandering way will save his brothel's soul from death and will hide a multitude of his own sins.

In this passage there is set down the great differentiating characteristic of Christian truth. It is something from which a man can wander. It is not only intellectual, philosophical and abstract; it is always moral truth.

This comes out very clearly when we go to the New Testament and look at the expressions which are used in connection with truth. Truth is something which a man must love ( 2 Thessalonians 2:10); it is something which a man must obey ( Galatians 5:7); it is something which a man must display in life ( 2 Corinthians 4:2); it is something which must be spoken in love ( Ephesians 4:15); it is something which must be witnessed to ( John 18:37); it is something which must be manifested in a life of love ( 1 John 3:19); it is something which liberates ( John 8:32); and it is something which is the gift of the Holy Spirit, sent by Jesus Christ ( John 16:13-14).

Clearest of all is the phrase in John 3:21, he who does what is true. That is to say, Christian truth is something which must be done. It is not only the object of the search of the mind; it is always moral truth issuing in action. It is not only something to be studied but something to be done; not only something to which a man must submit only his mind but something to which he must submit his whole life.

THE SUPREME HUMAN ACHIEVEMENT ( James 5:19-20 continued)

James finishes his letter with one of the greatest and most uplifting thoughts in the New Testament; and yet one which occurs more than once in the Bible. Suppose a man goes wrong and strays away; and suppose a fellow-Christian rescues him from the error of his ways and brings him back to the right path. That man has not only saved his brother's soul, he has covered a multitude of his own sins. In other words, to save another's soul is the surest way to save one's own.

Mayor points out that Origen has a wonderful passage in one of his Homilies in which he indicates these six ways in which a man may gain forgiveness of his sins--by baptism, by martyrdom, by almsgiving ( Luke 11:41), by the forgiveness of others ( Matthew 6:14), by love ( Luke 7:47), and by converting a sinner from the evil of his ways. God will forgive much to the man who has been the means of leading another brother back to him.

This is a thought which shines forth every now and then from the pages of Scripture. Jeremiah says, "If you utter what is precious, and not what is worthless, you shall be as my mouth" ( Jeremiah 15:19). Daniel writes: "And those who are wise shall shine like the brightness of the firmament; and those who turn many to righteousness, like the stars for ever and ever" ( Daniel 12:3). The advice to the young Timothy is: "Take heed to yourself, and to your teaching; for by so doing you will save both yourself and your hearers" ( 1 Timothy 4:16).

There is a saying of the Jewish Fathers: "Whosoever makes a man righteous, sin prevails not over him." Clement of Alexandria says that the true Christian reckons that which benefits his neighbour his own salvation. It is told that an ultra-evangelical lady once asked Wilberforce, the liberator of the slaves, if his soul was saved. "Madame," he answered, "I have been so busy trying to save the souls of others that I have had no time to think of my own." It has been said that those who bring sunshine into the lives of others cannot keep it from themselves; and certainly those who bring the lives of others to God cannot keep God out of their own. The highest honour God can give is bestowed upon him who leads another to God; for the man who does that does nothing less than share in the work of Jesus Christ, the Saviour of men.

-Barclay's Daily Study Bible (NT)

FURTHER READING

James

E. C. Blackman, The Epistle of St. James (Tch; E)

J. B. Mayor, The Epistle of St. James (MmC; G)

C. L. Mitton, The Epistle of St. James

J. Moffatt, The General Epistles: James, Peter and Jude (MC; E)

J. H. Ropes, St. James (ICC; G)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

Tch: Torch Commentary

E: English Text

G: Greek Text

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

James 5:11

who endured -- This is a different word from the one used in James 5:7-10 although it reflects and continues the same emphasis. This word means "voluntary, steadfast endurance" with an emphasis on "remaining under a load." - Utley

blessed who endured -- James returns to a theme from the beginning of his letter (James 1:2-4, James 1:12). - NIVZSB

the perseverance of Job -- Job is the classic example of a man who patiently endured suffering and was blessed by God for his persevering faith. James reassured his readers that God had a purpose for their suffering, just as He did for Job’s. Cf. Job 42. - MSB

Job’s perseverance -- Job had plenty of questions to bring before God, but he stubbornly persisted in his faithfulness to God (Job 1:21; Job 2:10; Job 16:19-21; Job 19:25-27). - NIVZSB

Job was a man of great endurance -- because he remained faithful to God throughout his hardships (Job 1:20-21; Job 2:9-10) despite his complaints (Job 3:1-26; Job 12:1-3; Job 16:1-3). - NLTSB

the outcome of the Lord -- God eventually restored Job’s family and fortune (Job 42:10-17). - FSB

what the Lord finally brought about -- A difficult Greek phrase; can also be translated “the end [or goal] of the Lord.” The NIV takes it to refer to the blessings that God showers on Job at the end of the book (Job 42:10-17). The phrase could also refer to the “goal” of a virtuous and patient character that the Lord had in view in Job’s sufferings. - NIVZSB

compassionate and merciful -- Remembering the Lord’s character is a great comfort in suffering. The Scriptures repeatedly affirm His compassion and mercy (Exodus 34:6; Numbers 14:18; 1 Chronicles 21:13; 2 Chronicles 30:9; Psalms 25:6; Psalms 78:38; Psalms 86:5; Psalms 86:15; Psalms 103:8; Psalms 103:13; Psalms 116:5; Psalms 136:1; Psalms 145:8; Lamentations 3:22; Joel 2:13; Jonah 4:2; Micah 7:18; Luke 6:36). - MSB

the Lord is full of compassion and is merciful -- These are two rare forms of the Greek terms for "pity" and "mercy." These same concepts are descriptive titles of God (cf. Exodus 34:6; Nehemiah 9:17; Joel 2:13). James may have been directly alluding to Psalms 103:8 or Psalms 111:4. If God treats us this way, we should treat others the same way (cf. James 5:9). - Utley

Gill's Exposition of the Whole Bible

Behold, we count them happy which endure,.... Affliction, with courage, constancy, and patience, and hold out to the end; for such shall be saved; theirs is the kingdom of heaven; they are happy now, and will be so hereafter: the Spirit of God, and of glory, now rests upon them; and it is an honour done them that they are counted worthy to suffer for Christ; and they will be glorified with him to all eternity; the consideration of which may serve to encourage and increase patience.

Ye have heard of the patience of Job; from the account which is given of him, and his patience, in the book that bears his name; how he behaved under every trial, which came one upon the back of another; as the plundering of his substance, the loss of his children, and of the health of his body; and yet in all this Job sinned not, nor murmured against God, nor charged him foolishly, and was a mirror of patience; and though he afterwards let fall some expressions of impatience, yet he was humbled for them, and brought to repentance: this shows, that as the Apostle James, so the Jews, to whom he writes, believed that there had been really such a man as Job; and that the book which bears his name is an authentic piece of holy Scripture, and contains a narrative of matters of fact; or otherwise this reference to him would have been impertinent. How long Job endured the chastenings of the Lord cannot be said. The Jews y say they continued on him twelve months, which they gather from Job 7:3.

And have seen the end of the Lord; that is, the happy end, or exodus, out of all his troubles; which the Lord gave "to him", as the Oriental versions add; for he gave him twice as much as he had before, and blessed his latter end more than his beginning, Job 42:10. Some understand this of the Lord Jesus Christ, both of his great patience in sufferings, in which he is an example to his people, and they would do well to look to, and consider him; and of the end of his sufferings, his glorious resurrection from the dead, and session at the right hand of God, where he is crowned with glory and honour; but the former sense is best:

that the Lord is very pitiful and of tender mercy; as to Job, so to all his people; his paternal relation to them engages his pity towards them; nor does he willingly afflict them; and when he does, he sympathizes with them; he is afflicted with them, and in his pity redeems them; his heart moves towards them, and he earnestly remembers them, and works deliverance for them in his own time and way; and therefore it becomes them to be patient.

y Seder Olam Rabba, c. 3. p. 9.

Henry's Complete Commentary on the Bible

      1 Go to now, ye rich men, weep and howl for your miseries that shall come upon you.   2 Your riches are corrupted, and your garments are motheaten.   3 Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days.   4 Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth.   5 Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter.   6 Ye have condemned and killed the just; and he doth not resist you.   7 Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain.   8 Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh.   9 Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door.   10 Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience.   11 Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy.

      The apostle is here addressing first sinners and then saints.

      I. Let us consider the address to sinners; and here we find James seconding what his great Master had said: Woe unto you that are rich; for you have received your consolation,Luke 6:24. The rich people to whom this word of warning was sent were not such as professed the Christian religion, but the worldly and unbelieving Jews, such as are here said to condemn and kill the just, which the Christians had no power to do; and though this epistle was written for the sake of the faithful, and was sent principally to them, yet, by an apostrophe, the infidel Jews may be well supposed here spoken to. They would not hear the word, and therefore it is written, that they might read it. It is observable, in the very first inscription of this epistle, that it is not directed, as Paul's epistles were, to the brethren in Christ, but, in general, to the twelve tribes; and the salutation is not, grace and peace from Christ, but, in general, greeting,James 1:1; James 1:1. The poor among the Jews received the gospel, and many of them believed; but the generality of the rich rejected Christianity, and were hardened in their unbelief, and hated and persecuted those who believed on Christ. To these oppressing, unbelieving, persecuting, rich people, the apostle addresses himself in the James 5:1-6.

      1. He foretels the judgments of God that should come upon them, James 5:1-3; James 5:1-3. they should have miseries come upon them, and such dreadful miseries that the very apprehension of them was enough to make them weep and howl--misery that should arise from the very things in which they placed their happiness, and misery that should be completed by these things witnessing against them at the last, to their utter destruction; and they are now called to reason upon and thoroughly to weigh the matter, and to think how they will stand before God in judgment: Go to now, you rich men. (1.) "You may be assured of this that very dreadful calamities are coming upon you, calamities that shall carry nothing of support nor comfort in them, but all misery, misery in time, misery to eternity, misery in your outward afflictions, misery in your inward frame and temper of mind, misery in this world, misery in hell. You have not a single instance of misery only coming upon you, but miseries. The ruin of your church and nation is at hand; and there will come a day of wrath, when riches shall not profit men, but all the wicked shall be destroyed." (2.) The very apprehension of such miseries as were coming upon them is enough to make them weep and howl. Rich men are apt to say to themselves (and others are ready to say to them), Eat, drink, and be merry; but God says, Weep and howl. It is not said, Weep and repent, for this the apostle does not expect from them (he speaks in a way of denouncing rather than admonishing); but, "Weep and howl, for when your doom comes there will be nothing but weeping, and wailing, and gnashing of teeth." Those who live like beasts are called howl like such. Public calamities are most grievous to rich people, who live in pleasure, and are secure and sensual; and therefore they shall weep and howl more than other people for the miseries that shall come upon them. (3.) Their misery shall arise from the very things in which they placed their happiness. "Corruption, decay, rust, and ruin, will come upon all your goodly things: Your riches are corrupted and your garments are moth-eaten,James 5:2; James 5:2. Those things which you now inordinately affect will hereafter insupportably wound you: they will be of no worth, of no use to you, but, on the contrary, will pierce you through with many sorrows; for," (4.) "They will witness against you, and they will eat your flesh as it were fire," James 5:3; James 5:3. Things inanimate are frequently represented in scripture as witnessing against wicked men. Heaven, earth, the stones of the field, the production of the ground, and here the very rust and canker of ill-gotten and ill-kept treasures, are said to witness against impious rich men. They think to heap up treasure for their latter days, to live plentifully upon when they come to be old; but, alas! they are only heaping up treasures to become a prey to others (as the Jews had all taken from them by the Romans), and treasures that will prove at last to be only treasures of wrath, in the day of the revelation of the righteous judgment of God. Then shall their iniquities, in the punishment of them, eat their flesh as it were with fire. In the ruin of Jerusalem, many thousands perished by fire; in the last judgment the wicked shall be condemned to everlasting burnings, prepared for the devil and his angels. The Lord deliver us from the portion of wicked rich men! and, in order to this, let us take care that we do not fall into their sins, which we are next to consider.

      2. The apostle shows what those sins are which should bring such miseries. To be in so deplorable a condition must doubtless be owing to some very heinous crimes. (1.) Covetousness is laid to the charge of this people; they laid by their garments till they bred moths and were eaten; they hoarded up their gold and silver till they were rusty and cankered. It is a very great disgrace to these things that they carry in them the principles of their own corruption and consumption--the garment breeds the moth that frets it, the gold and silver breeds the canker that eats it; but the disgrace falls most heavily upon those who hoard and lay up these things till they come to be thus corrupted, and cankered, and eaten. God gives us our worldly possessions that we may honour him and do good with them; but if, instead of this, we sinfully hoard them up, thorough and undue affection towards them, or a distrust of the providence of God for the future, this is a very heinous crime, and will be witnessed against by the very rust and corruption of the treasure thus heaped together. (2.) Another sin charged upon those against whom James writes is oppression: Behold, the hire of the labourers, who have reaped down your fields, which is of you kept back by fraud, crieth, c., James 5:4; James 5:4. Those who have wealth in their hands get power into their hands, and then they are tempted to abuse that power to oppress such as are under them. The rich we here find employing the poor in their labours, and the rich have as much need of the labours of the poor as the poor have of wages from the rich, and could as ill be without them; but yet, not considering this, they kept back the hire of the labourers; having power in their hands, it is probable that they made as hard bargains with the poor as they could, and even after that would not make good their bargains as they should have done. This is a crying sin, an iniquity that cries so as to reach the ears of God; and, in this case, God is to be considered as the Lord of sabaoth, or the Lord of hosts, Kyriou sabaoth, a phrase often used in the Old-Testament, when the people of God were defenseless and wanted protection, and when their enemies were numerous and powerful. The Lord of hosts, who has all ranks of beings and creatures at his disposal, and who sets all in their several places, hears the oppressed when they cry by reason of the cruelty or injustice of the oppressor, and he will give orders to some of those hosts that are under him (angels, devils, storms, distempers, or the like) to avenge the wrongs done to those who are dealt with unrighteously and unmercifully. Take heed of this sin of defrauding and oppressing, and avoid the very appearances of it. (3.) Another sin here mentioned is sensuality and voluptuousness. You have lived in pleasure on the earth, and been wanton,James 5:5; James 5:5. God does not forbid us to use pleasure; but to live in them as if we lived for nothing else is a very provoking sin; and to do this on the earth, where we are but strangers and pilgrims, where we are but to continue for a while, and where we ought to be preparing for eternity--this, this is a grievous aggravation of the sin of voluptuousness. Luxury makes people wanton, as in Hosea 13:6, According to their pasture, so were they filled; they were filled, and their heart was exalted; therefore have they forgotten me. Wantonness and luxury are commonly the effects of great plenty and abundance; it is hard for people to have great plenty and abundance; it is hard for people to have great estates, and not too much indulge themselves in carnal, sensual pleasures: "You have nourished your hearts as in a day of slaughter: you live as if it were every day a day of sacrifices, a festival; and hereby your hearts are fattened and nourished to stupidity, dulness, pride, and an insensibility to the wants and afflictions of others." Some may say, "What harm is there in good cheer, provided people do not spend above what they have?" What! Is it no harm for people to make gods of their bellies, and to give all to these, instead of abounding in acts of charity and piety? Is it no harm for people to unfit themselves for minding the concerns of their souls, by indulging the appetites of their bodies? Surely that which brought flames upon Sodom, and would bring these miseries for which rich men are here called to weep and howl, must be a heinous evil! Pride, and idleness, and fullness of bread, mean the same thing with living in pleasure, and being wanton, and nourishing the heart as in a day of slaughter. (4.) Another sin here charged on the rich is persecution: You have condemned and killed the just, and he doth not resist you,James 5:6; James 5:6. This fills up the measure of their iniquity. They oppressed and acted very unjustly, to get estates; when they had them, they gave way to luxury and sensuality, till they had lost all sense and feeling of the wants or afflictions of others; and then they persecute and kill without remorse. They pretend to act legally indeed, they condemn before they kill; but unjust prosecutions, whatever colour of law they may carry in them, will come into the reckoning when God shall make inquisition for blood, as well as massacres and downright murders. Observe here, The just may be condemned and killed: but then again observe, When such do suffer, and yield without resistance to the unjust sentence of oppressors, this is marked by God, to the honour of the sufferers and the infamy of their persecutors; this commonly shows that judgments are at the door, and we may certainly conclude that a reckoning-day will come, to reward the patience of the oppressed and to break to pieces the oppressor. Thus far the address to sinners goes.

      II. We have next subjoined an address to saints. Some have been ready to despise or to condemn this way of preaching, when ministers, in their application, have brought a word to sinners, and a word to saints; but, from the apostle's here taking this method, we may conclude that this is the best way rightly to divide the word of truth. From what has been said concerning wicked and oppressing rich men, occasion is given to administer comfort to God's afflicted people: "Be patient therefore; since God will send such miseries on the wicked, you may see what is your duty, and where your greatest encouragement lies."

      1. Attend to your duty: Be patient (James 5:7; James 5:7), establish your hearts (James 5:8; James 5:8), grudge not one against another, brethren,James 5:9; James 5:9. Consider well the meaning of these three expressions:-- (1.) "Be patient--bear your afflictions without murmuring, your injuries without revenge; and, though God should not in any signal manner appear for you immediately, wait for him. The vision is for an appointed time; at the end it will speak, and will not lie; therefore wait for it. It is but a little while, and he that shall come will come, and will not tarry. Let your patience be lengthened out to long suffering;" so the word here used, makrothymesate, signifies. When we have done our work, we have need of patience to stay for our reward. This Christian patience is not a mere yielding to necessity, as the moral patience taught by some philosophers was, but it is a humble acquiescence in the wisdom and will of God, with an eye to a future glorious recompense: Be patient to the coming of the Lord. And because this is a lesson Christians must learn, though ever so hard or difficult to the, it is repeated in James 5:8; James 5:8, Be you also patient. (2.) "Establish your hearts--let your faith be firm, without wavering, your practice of what is good constant and continued, without tiring, and your resolutions for God and heaven fixed, in spite of all sufferings or temptations." The prosperity of the wicked and the affliction of the righteous have in all ages been a very great trial to the faith of the people of God. David tells us that his feet were almost gone, when he saw the prosperity of the wicked,Psalms 73:2; Psalms 73:3. Some of those Christians to whom St. James wrote might probably be in the same tottering condition; and therefore they are called upon to establish their hearts; faith and patience will establish the heart. (3.) Grudge not one against another; the words me stenazete signify, Groan not one against another, that is, "Do not make one another uneasy by your murmuring groans at what befalls you, nor by your distrustful groans as to what may further come upon you, nor by your revengeful groans against the instruments of your sufferings, nor by your envious groans at those who may be free from your calamities: do not make yourselves uneasy and make one another uneasy by thus groaning to and grieving one another." "The apostle seemeth to me" (says Dr. Manton) "to be here taxing those mutual injuries and animosities wherewith the Christians of those times, having banded under the names of circumcision and uncircumcision, did grieve one another, and give each other cause to groan; so that they did not only sigh under the oppressions of the rich persecutors, but under the injuries which they sustained from many of the brethren who, together with them, did profess the holy faith." Those who are in the midst of common enemies, and in any suffering circumstances, should be more especially careful not to grieve nor to groan against one another, otherwise judgments will come upon them as well as others; and the more such grudgings prevail the nearer do they show judgment to be.

      2. Consider what encouragement here is for Christians to be patient, to establish their hearts, and not to grudge one against another. And, (1.) "Look to the example of the husbandman: He waits for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. When you sow your corn in the ground, you wait many months for the former and latter rain, and are willing to stay till harvest for the fruit of your labour; and shall not this teach you to bear a few storms, and to be patient for a season, when you are looking for a kingdom and everlasting felicity? Consider him that waits for a crop of corn; and will not you wait for a crown of glory? If you should be called to wait a little longer than the husbandman does, is it not something proportionably greater and infinitely more worth your waiting for? But," (2.) "Think how short your waiting time may possibly be: The coming of the Lord draweth nigh, James 5:8; James 5:8; behold, the Judge standeth before the door,James 5:9; James 5:9. Do not be impatient, do not quarrel with one another; the great Judge, who will set all to rights, who will punish the wicked and reward the good, is at hand: he should be conceived by you to stand as near as one who is just knocking at the door." The coming of the Lord to punish the wicked Jews was then very nigh, when James wrote this epistle; and, whenever the patience and other graces of his people are tried in an extraordinary manner, the certainty of Christ's coming as Judge, and the nearness of it, should establish their hearts. The Judge is now a great deal nearer, in his coming to judge the world, than when this epistle was written, nearer by above seventeen hundred years; and therefore this should have the greater effect upon us. (3.) The danger of our being condemned when the Judge appears should excite us to mind our duty as before laid down: Grudge not, lest you be condemned. Fretfulness and discontent expose us to the just judgment of God, and we bring more calamities upon ourselves by our murmuring, distrustful, envious groans and grudgings against one another, than we are aware of. If we avoid these evils, and be patient under our trials, God will not condemn us. Let us encourage ourselves with this. (4.) We are encouraged to be patient by the example of the prophets (James 5:10; James 5:10): Take the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience. Observe here, The prophets, on whom God put the greatest honour, and for whom he had the greatest favour, were most afflicted: and, when we think that the best men have had the hardest usage in this world, we should hereby be reconciled to affliction. Observe further, Those who were the greatest examples of suffering affliction were also the best and greatest examples of patience: tribulation worketh patience. Hereupon James gives it to us as the common sense of the faithful (James 5:11; James 5:11): We count those happy who endure: we look upon righteous and patient sufferers as the happiest people. See James 1:2-12; James 1:2-12. (5.) Job also is proposed as an example for the encouragement of the afflicted. You have hard of the patience of Job, and have seen the end of the Lord, c., James 5:11; James 5:11. In the case of Job you have an instance of a variety of miseries, and of such as were very grievous, but under all he could bless God, and, as to the general bent of his spirit, he was patient and humble: and what came to him in the end? Why, truly, God accomplished and brought about those things for him which plainly prove that the Lord is very pitiful, and of tender mercy. The best way to bear afflictions is to look to the end of them; and the pity of God is such that he will not delay the bringing of them to an end when his purposes are once answered; and the tender mercy of God is such that he will make his people an abundant amends for all their sufferings and afflictions. His bowels are moved for them while suffering, his bounty is manifested afterwards. Let us serve our God, and endure our trials, as those who believe the end will crown all.

Kelly Commentary on Books of the Bible

To the reader who enters on the consideration of the epistle of James from the epistles of Paul, the change is great and sudden, and by no means least of all from the epistle to the Hebrews, which, in the arrangement of the English Bible, immediately precedes James. The main object of that epistle was to consummate the breach of the old relationships of such Christians as were Jews in times past, and to lead them out definitively from all earthly connection into their heavenly association with Christ.

It is not so when we enter from the Acts of the Apostles; as in truth it is so arranged in the great mass of ancient authorities, and some versions which follow them. These "general epistles," as they are called, are placed not after the Pauline but before them. Thus the break is by no means so marked, but on the contrary natural and easily understood; for, in point of fact, James coalesces with the state of things that we find in the churches of Judea, and notably in the church at Jerusalem. They were zealous of the law; they went up to the temple at the hour of prayer, not only Israelites, but even priests, a great company, we hear at one time were obedient to the faith. We have no ground whatever to suppose that these left off either sacrifices or the functions properly sacerdotal. This sounds strange now as men constantly look and judge out of their own present state; but it is impossible to understand the scriptures thus. You must take what the Bible gives, and thus seek to form a just judgment according to God.

It is perfectly plain from the early portion of the Acts of the Apostles, and confirmed too by the latest glimpses which the Holy Ghost gives us of the church in Jerusalem, that there was still a great and decided cleaving to that which was properly Jewish on the part of the early Christians there. They used the faith of Christ rather for conscientious, godly, thorough carrying out of their Jewish thoughts. Whatever people may say or think about it, there is no denying this. Whatever they may know to be their own proper place as Christians who never were in such a position, and, so far from being led into it, guarded from it. Strenuously by the Holy Ghost, there is no question that the facts which scripture presents to us regarding the church in Jerusalem are as I have endeavoured to state them.

Again, the epistle of James was written not merely to the church in Jerusalem, but to the twelve tribes that were scattered abroad. This prepares us for something even larger, not merely for Christian Jews, but for Israelites, for such wherever they may be not merely in the land but out of it "scattered abroad;" as it is said, "the twelve tribes that were scattered abroad." In short it is evident that, among inspired epistles, James's address has a special and an exceptional place. Where this has not been taken into account, there need be no surprise that men have misunderstood the epistle of James. We all know that the great Reformer, Luther, treated this portion of the word of God with the most undeserved distrust and even contempt. But I am persuaded that no man, I will not say despises, but even attempts to dispense with, the epistle of James except to his own exceeding loss. Luther would have been none the worse, but all the stronger, for a real understanding of this writing of James. He needed it in many ways; and so do we. It is, therefore, a miserable cheat where any souls allow their own subjective thoughts to govern them in giving up this or any portion of the word of God; for all have an important place, each for its own object. Is it too much to ask that a document be judged by its express and manifest design? Surely we are not to take Paul's object in order to interpret James by. What can be conceived more contrary, I will not say to reverence for what claims to be inspired, but even to all sense and discrimination, than such a thought? And it is thus that men have stumbled and fallen over this it is little to say precious and profitable, and above all, practically profitable portion of the word of God.

At the same time we must read it as it is, or rather as God wrote it; and God has addressed it, beyond controversy, not merely to Christian Jews, nor even to Jews, but to the twelve tribes that were scattered abroad. Thus it embraces such of them as were Christians; and it gives a very true and just place to those who had the faith of the Lord Jesus. Only it is a mistake to suppose that it contemplates nobody else. People may come to it with the thought that all the epistles were addressed to Christians, but this is simply wrong. If you bring this or any other preconception to the word of God, no wonder His word leaves you outside its divine and holy scope. For He is ever above us and infinitely wise. Our business is to gather what He has to teach us. There is no more fruitful source of error than such a course. No wonder, therefore, when persons approach scripture with preconceived thoughts, hoping to find confirmation there instead of gathering God's mind from what He has revealed, no wonder that they find disappointment. The mischief evidently is in themselves and not in the divine word. Let us prayerfully seek to avoid the snare.

James writes then after this double manner. He says "a servant of God." Clearly there we have a broad ground which even a Jew would respect. On the other hand, to "a servant of God" he adds, "and of the Lord Jesus Christ." Here at once would spring up a divergence of feeling among them. The mass of Israelites would of course altogether repudiate such a service; but James writes of both. Observe he does not speak of himself as the brother of the Lord, although he was, and is so styled "the Lord's brother" in the epistle to the Galatians. It seems needless to explain that the James who wrote this epistle was not the son of Zebedee; for he had fallen under the violence of Herod Agrippa long before this epistle was written at a comparatively early date. I do not doubt that the writer is the one called "James the just," and "the Lord's brother;" but with all propriety, and with a beauty that we should do well to ponder and learn from, he here avoids calling himself the Lord's brother. It was quite right that others should so designate him; but he calls himself "the servant," not merely "of God," but "of the Lord Jesus Christ."

He writes, as seen, to the twelve tribes scattered abroad, and sends them greeting. It is not the salutation that the Epistles of Paul and the other apostles have made so familiar to us, but exactly the form of salutation that was used in the famous epistle of Acts 15:1-41 from the apostles and elders in Jerusalem, who wrote to the Gentile assemblies to guard them from yielding to legalism. And as he was the person who gave the sentence, it is not without interest to see the link between what was written on that day, and what James writes here.

The object of the Spirit of God was to give a final summons by him who held a pre-eminent place in Jerusalem to the entire body of Israelites, wherever they might be. This is evident on the face of it. Nor is this an opinion, but what God says. We are so told expressly. Controversy here is, or ought to be, entirely out of the question. The apostle James it is who lets us know that such was his object in writing. Accordingly the epistle savours of this. No doubt it is peculiar, but not more so in the New Testament than Jonah is in the Old. As a whole, you are aware that the prophets addressed themselves to the people of Israel. Jonah's special mission was to Nineveh, to the most famous Gentile city of that day. Just as the Hebrew scriptures are not without this exception, so in the New Testament you have another exception. What could better convict the narrowness of man's mind, who would like to have it all thoroughly square according to his notions. As a whole, the New Testament addresses itself to the Christian body; but James does not. That is to say, in the Old Testament we have an exceptional address to the Gentiles; in the New Testament we have an exceptional address to the Jews. Is not all this quite right? One sees thoroughly, in the midst of the utmost difference otherwise, how it is the same divine mind a mind above the contractedness of man. Let us hold this fast! We shall find it profitable in everything, as well as in the word that we are now reading.

"My brethren," says he, "count it all joy when ye fall into divers temptations; knowing this, that the trial of your faith worketh patience. But let patience have its perfect work, that ye may be perfect and entire, wanting nothing." (James 1:2-3) Thus it is at once apparent that we are on practical ground the manifestation of godliness toward both man and God, that here the Holy Ghost is pressing this as the very first injunction of the epistle. "Count it all joy when ye fall into divers temptations." Temptations, trials (for clearly he refers to outward trials), are in no way the dreadful ogres that unbelief makes them to be. "We are appointed thereunto," says the apostle Paul. The Israelites no doubt found it hard, but the Spirit of God deigns here to instruct them. They were not to reckon trial a grievance. "Count it all joy when ye fall into divers temptations." The reason is that God uses it for moral purposes; He deals with the nature which opposes itself to His will. "Knowing this, that the trying of your faith worketh patience" (or endurance). "But let patience have its perfect work, that ye may be perfect and entire, wanting nothing."

And how is this then to be effected? Here is brought in another essential point of the epistle. It is not only a question of trials that come upon the believer when he is here below. Clearly he is in this place addressing his brethren in Christ. He does not simply look at the whole twelve tribes, but at the faithful; as we find in the beginning of the next chapter, "My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons." So I think it is clearly here men capable of understanding what was spiritual. "If any of you lack wisdom, let him ask of God."

These are the two most important points pressed practically throughout the epistle. One is the profit of not enjoying the pleasant only, but the rough and hard that God sends for our good. Blessing now is not in ease and honour, but, contrariwise, counting joy in trial, accepting what is painful from God, certain that He never mistakes, and that all is ordered of Him for the perfect blessing of His own people. But then this leads the way, and makes one feel the need of wisdom from God in order intelligently and happily to profit by the trial; for, as we know, the blessing of all trial is "to them that are exercised thereby." In order to discern we need wisdom. This he brings in: "If any of you lack wisdom." There is thus the need of dependence on God, the spirit of habitual waiting on Him of bowing to Him, and, in short, of obedience. "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not." We shall see by and by whence this flows, but we have merely now a general exhortation. "Let him ask in faith," says he, "nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive anything of the Lord. A double-minded man is unstable in all his ways." Thus he shows that faith supposes confidence in God, and that this doubtful mind, this hesitancy about God, is in point of fact nothing but unbelief. Accordingly it is a practical denial of the very attitude you take in asking God. It is blowing hot and blowing cold; it is appearing to ask God, when in point of fact you have no confidence in Him. Let not such a one, therefore, expect anything of the Lord.

In the next place he proceeds to show too how this works practically: "Let the brother of low degree rejoice in that he is exalted: but the rich in that he is made low:" such are the ways of God "because as the flower of the grass he shall pass away." All that is founded on a mere temporary set of circumstances is doomed, and in no way belongs to the nature of God as revealed in truth and grace by the Son of God. Hence, therefore, God reverses the judgment of the world in all these matters, "Let the brother of low degree rejoice in that he is exalted. but the rich, in that he is made low." The reason also is given: "For as the flower of the grass" (which is mere nature) "he shall pass away. For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his ways."

On the other hand, one may and should be "blessed." Here we have the full contrast, and the reason why all this is brought in; for there is a perfect chain of connection between these verses, little as it may appear at first sight. "Blessed is the man that endureth temptation," instead of being exposed either to the instability of unbelief which we saw, or to the mere dependence on natural resources which was next proved. The man that endures temptation, that accepts it and counts it joy, blessed is he; "for when he is tried he shall receive the crown of life, which the Lord hath promised to them that love him."

This leads to another character of trial in inward evil, not in outward. There is a temptation which comes from the devil as truly as there is a temptation that comes from God, and is good for man. That is, there is a trial of faith, and there is a temptation of flesh.

Now it is clear that the trial of faith is as precious as it is profitable; and of this exclusively he has been speaking up to this point. Now he just turns aside to notice the other; and it is the more important to weigh it well because, as far as I know, it is the only place in scripture where it is definitely presented. Temptations elsewhere mean trials, not inward solicitations of evil; they have no bearing upon, nor connection with, the evil nature, but on the contrary are the ways in which the Lord out of His love tries those in whom He has confidence, and works for the greater blessing of those whom He has already blessed. Here, on the other hand, we find the common sense of temptation. Alas! the very fact of its being common proves where people are, how little they have to do with God, how much in common with the world. "Let no man say when he is tempted, I am tempted of God." Now he is touching upon another character; "for God cannot be tempted by evils," you must read it as it is in the margin, "neither tempteth he any man: but every man is tempted, when he is drawn away of his own lust, and enticed."

Thus it is not only that God is inaccessible to evil Himself, but He also never tempts to evil at any one time whatsoever. There is no such thought that enters the mind of God. He moves supremely above evil: this is the ground of the blessing of every child of God, which he will show presently, when he has finished the subject of evil that comes through man's nature. Evil is from himself; for, as he says, "Every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death." This is not the way in which the apostle Paul handles the matter. It is not that there is the very smallest contradiction between the two. They are perfectly harmonious; but then it is a different way of looking at the matter; and the reason is obvious, because what Paul treats of in Romans 7:1-25, which is the scripture I refer to, is not the conduct but the nature. Now, if you look at nature, it is plain that sin is there first, and in consequence of the sin that dwells in the nature, there are lusts as the effects of it. Here he looks at sin in the conduct, and accordingly there are evil workings within, and then the outward act of sin. Thus we see it is only, to say the least of it, a very great want of perception, and a dulness that certainly is unworthy nay, worthy of any person that sets up to judge the word of God a shameful position for a creature for a man above all for a Christian to take. But it is here, as is the case everywhere, blindness and ignorance in those that set one part of scripture against another.

To this, perhaps, it may be said, "Do you never find a difficulty?" To be sure, but what is the place of any one who finds a difficulty in the word of God? Wait upon God. Do not you try to settle difficulties, but put yourself in the attitude of dependence. Ask wisdom, and ask it all of God, who gives liberally and upbraids not. He will surely clear up whatever is for His own glory. There is not a man of exercised soul in this building, or any other, who has not proved the truth of what I am now saying. There is not a man who has been led in any measure to the understanding of the ways of God that has not proved the very passages, which he once found so difficult when they were not understood, to be the means of exceeding light to his soul when they were. And therefore, haste to solve difficulties is really and practically a finding fault either with God or with His word;-with His word, because it is deeper than we are; with Himself, because He does not give the babe the knowledge that would be proper to the grown man. Now it is evident that this is only foolishness. It is just the haste that hinders blessing and progress. However, nothing can be simpler than that which the apostle here describes and recommends to us, and nothing more certain.

Now we come to the other side. "Do not err, beloved brethren. Every good gift and every perfect gift is from above." We have had the evil traced to its source, which is the fallen nature of man, no doubt wrought on by Satan, but without here bringing the enemy before us. We shall find this by and by, inJames 4:1-17; James 4:1-17; but here he simply looks on man's nature, and then he raises his eyes to God. "Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning." The first point therefore in the mind of the Holy Ghost here is to vindicate God. at all cost, and this entirely apart from us. As evil comes from us, so all that is good comes from God; and not only is God the spring of every good every good giving and every perfect gift being all from God (the manner of it as well as the thing itself that is given); but, besides, there is no change in God, the creature in its best estate is nothing but change.

Thus there is a most complete vindication of God's moral glory in this verse, contrasted with man in his weakness, and ruin, and evil. But he goes farther, and asserts and asserting, too, in the most admirable manner the truth of the sovereign action of grace. He has claimed this for God already; but now we come to see the application to us. It is not only, therefore, that God is good, but that He is a giver, and this of nothing that is not good, and of all that is good. Stainless in His holiness, and invariable in His light, God is active in His love; and as the fruit of this energetic sovereign love He does not bless merely, sweet as it is from Him. Blessing is altogether short of that which we know now in Christianity-of that which even James treats of, according to his very broad and comprehensive epistle. In the bright day that is coming God will bless the creature. In the dark day that man calls "now," God more than blesses far more than blesses those who believe. We are ourselves born of Him: He communicates His nature to the believer. He does so unsought, and surely undeserved. Undeserved! Why there was nothing but evil: he had shown this immediately before. There was nothing good from man's nature as a fallen creature,-nothing but good from God.

Then, let it be repeated, it is not merely good we see here, but a communication of His own spiritual nature; and this He is doing by the word of truth. Scripture is the medium. The revelation of Himself by which He acts on souls is accordingly here brought before us, no less than His own sovereign will as the source of it. "Of his own will begat he us with the word of truth, that we should be a kind of first-fruits of his creatures." He means to bring in fulness of blessing by and by. This will be, as far as government is concerned, in the millennium; but, being only government, evil will remain to be controlled and kept down to His own glory. This could in no wise satisfy God's nature, and so scripture reveals a time coming when all will be according to God. Then will be in the fullest sense His rest, when all question of His working and of man's responsibility will be over, when He, entering into the result, will grant us to enter into His rest. Then shall we be not merely first-fruits of His creatures, but all in rest and glory according to the new heavens and new earth, wherein dwelleth righteousness.

Meanwhile we who are thus begotten, the firstfruits, have the wondrous blessing here set forth. It is not merely that we are objects of this blessing. Alas! how often a blessing has been given, and as often lost, being turned to His shame and men's corruption. God blessed, as we know, at the very beginning blessed everything that He had made; but there was no stability in a blessing itself. To ensure stability, all must rest on one who is God as well as man, giving us a nature according to God. In those that are fallen there must be the communication of the divine nature; and this there is in Christ, and so there always has been. It may not be always consciously known, and it was not in Old Testament times; but in order that there should be a basis of immutable blessing, and of communion in any measure between God and the creature, there must be the communication of the divine nature. Of this, accordingly, James here speaks. How it links itself with Peter, and John, and Paul, we need not stop now to enquire. We see at once that he who could despise such an epistle as this is a man not to be despised indeed, for God would not have us despise any as He despises none Himself; but certainly to call forth pain and sorrow that such thoughts should ever have been allowed in a soul born of God and withal a servant of Jesus Christ.

Founded, then, on this, the communication of His own nature, with its moral judgment, we. have the practical exhortation: "Wherefore, my beloved brethren, let every man be swift to hear." Hearing is exactly the attitude of dependence. Now one who is the servant of God looks up to God, confides in God, and expects from God. This is the place which becomes him that is born of God. "Wherefore, my beloved brethren, let every man be swift to hear, slow to speak." Speech is apt to be the expression of our nature of ourselves. Be slow then to speak, swift to hear. Clearly he has God in view, and has His word before him, and that which would make His word understood. Let us, too, be "swift to hear, slow to speak."

But another thing is to be heeded. It is not only that the nature of man expresses itself in the tongue, but in the feelings of the heart; and alas! in the wrath of a fallen creature. Let us be, then, not only slow to speak, but "slow to wrath." You see at once that we have an exhortation founded on, first, the spiritual anatomy, if I may so say, of our nature, and then we are given to know the wondrous character of the new life that we have received by faith of Jesus Christ, and know to be ours, because we are "begotten by the word of truth." Next, he gives the reason; "for," says he, "the wrath of man worketh not the righteousness of God."

It need scarcely be remarked that it is no question here of the righteousness of God in a doctrinal sense. James does not deal with such matters; he never takes up the question how a sinner is to be justified. Therefore, certainly, he in no way contradicts Paul, any more than in what is said of faith, or justification; indeed he does not at all treat of the same question that Paul has before him. Where two persons really take up the same matter, and then give us contrary expressions, they of course contradict each other; but if they deal with two totally different points, although they may be ever so closely connected, contradiction there is none: and such precisely is the fact as to Paul and James in the matter before us, without saying a word of the inspiration which makes it impossible. They both employ the words, "faith," "works," and "justify," but they are not settling the same question, but two different ones. We shall find the reason of this by and by, but I the more willingly make this remark in passing, in order to help any souls who find a difficulty; because it often proves a snare, particularly to those who rest over-much on verbal analogies.

Let us look to the grace of the Lord to understand the scripture. It is the habit of many, if they find the same expression, to give it always the same meaning. This is true neither in every-day language nor in God's word. Here, for instance, we have the righteousness of God clearly in a different sense from that so familiar to us in the Pauline epistles. He is speaking of what is not pleasing to, because, inconsistent with, His nature; and clearly the wrath of man is offensive to Him. It works nothing suitable to His moral nature. The passage speaks of practice, not of doctrine.

"Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the implanted word, which is able to save your souls." It will be observed how far it is from being an imposed law. Particular pains are taken to guard from this prevalent idea. A Jew would have been likely to have thought of it thus; for he naturally turned to the law as the one and only standard. But, on the other hand, James is far from leaving out the use of the law: we shall find it in this very epistle. Still he is careful in this place to show that the word deals inwardly with the man, that it is this implanted word, as he calls it, and not an external law, that is able to save the soul. The word enters by faith, or, as the apostle has it in Hebrews, is "mixed with faith in them that hear it." "But be ye doers of the word, and not hearers only, deceiving your own selves." It is plain that we find ourselves throughout on the practical side of the manifestation by life. This is the governing thought and aim of the epistle.

"For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass." He may have ever so clear a view of himself; he sees clearly what he is like for a moment; but he as soon forgets all. "He beholdeth himself, and goeth his way." The image is faded and gone. He "straightway forgetteth what manner of man he was." Oh, how true is this, and how admirably drawn to the life! It is that glimpse of conviction by the truth that comes before souls when they are forced to discern what the spring of their thoughts is, what their feelings are when the light of God flashes over and through a man; but how soon it passes away, instead of entering in and abiding within the soul! It is the power of the Spirit of God alone that can grave these things on the heart. But here the apostle is exposing the absence of an internal work where intelligence is severed from conscience, and this he illustrates, as we have seen, by the man that gets a glance in a glass, and then all is gone directly his back is turned. Whereas there is power and permanence with him who fixes his view on "the perfect law of liberty."

And here it seems seasonable to say that, so far from James being legal in the evil sense of the word, he is the inspired man who, at least as much as any other, slays legality by this very expression. For this end there is not a more precious thought nor a mightier word in all the New Testament. In its own province there is nothing better, plainer, or more striking. The reason why people often find legality in James is because they themselves bring it. They are under that influence in their souls, and accordingly they cloud the light of James with that which was meant to veil the guilty in darkness.

What then is the law of liberty? It is the word of God which directs a man begotten by the word of truth, urging and cheering and strengthening him in the very things that the new life delights in. Consequently it has an action exactly the opposite of that exercised by the law of Moses on the Israelite. This is evident from the bare terms: "Thou shalt not do" this, "thou shalt not do" that.* Why? Because they wanted to do what God prohibited. The desire of man as he is being after evil, the law put a veto on the indulgence of the will. It was necessarily negative, not positive, in character. The law forbad the very things to which man's own impulses and desires would have prompted him, and is the solemn means of detecting rebellious fallen nature. But this is not the law of liberty in any wise, but the law of bondage, condemnation, and death.

*If my memory serve me, a celebrated man of the day wrote an essay on liberty, in which he observes that Christians are thrown on the law of Moses in default of positive morality in the New Testament. Can anything be conceived more superficial than such a remark? or a more evident token of the blindness of unbelief in him who made it? But it must really be so where Christ is not known. Is it not also striking as a proof that superstition is at bottom infidel as truly as free-thinking. In this the theologian and the sceptic come to the same conclusion, and from the same source a lack of seeing and appreciating Jesus. Life in Christ is positive; the law was essentially negative. The word of God expresses that life, and the Spirit gives it power; but this needs faith which all have not.

The law of liberty brings in the positive for those who love it not the negation of what the will and lust of man desires, so much as the exercise of the new life in what is according to its own nature. Thus it has been often and very aptly described as a loving parent who tells his child that he must go here or there; that is, the very places which he knows perfectly the child would be most gratified to visit. Such is the law of liberty: as if one said to the child, "Now, my child, you must go and do such or such a thing," all the while knowing that you can confer no greater favour on the child. It has not at all the character of resisting the will of the child, but rather of directing his affections in the will of the object dearest to him. The child is regarded and led according to the love of the parent, who knows what the desire of the child is a desire that has been in virtue of a new nature implanted by God Himself in the child. He has given him a life that loves His ways and word, that hates and revolts from evil, and is pained most of all by falling through unwatchfulness under sin, if it seemed ever so little. The law of liberty therefore consists not so much in a restraint on gratifying the old man, as in guiding and guarding the new; for the heart's delight is in what is good and holy and true; and the word of our God on the one hand exercises us in cleaving to that which is the joy of the Christian's heart, and strengthens us in our detestation of all that we know to be offensive to the Lord.

Such is the law of liberty. Accordingly "whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed" (or rather "doing"). There is, however, the need of attending to the other side of the picture: "If any man seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain."

Then the chapter closes with giving us a sample of what pure and undefiled religion is, but chiefly as we observe in a practical way the main object and never lost sight of. There is, first, the "visiting the fatherless and widows in their affliction," persons from whom one could gather nothing flattering to the flesh, or in any way calculated to minister to self; there is, on the other hand, the keeping one's self unspotted from the world. How often one hears people in the habit of quoting from this verse for what they call practice, who dwell on the first part to the exclusion of the last. How comes it that the last clause is forgotten? Is it not precisely what those who quote would find the greatest difficulty in honestly proving that they value? Let us then endeavour to profit by the warning, and above all by the precious lesson in the word of our God.

In all that we have had the question naturally arises, Wherein lies the special propriety of such exhortations or why are they addressed to the twelve tribes? Surely we may ask this; for those who value the word of God are not precluded from enquiring what the object is. Rather are we encouraged to ask why it was according to the wisdom of God that such words as these should be presented to Israel, and especially to such of the twelve tribes as had the faith of the Lord Jesus Christ. James enters upon this expressly in the next chapter.

James 2:1-26 "My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons. For if there come unto your assembly a man with a gold ring." in goodly apparel, and there come in also a poor man in vile raiment; and ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou here, or sit here under my footstool; are ye not then partial in yourselves, and are become judges of evil thoughts? Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him? But ye have despised them." Here, it would seem, we begin to learn more definitely the reason. We can see the need, value, and wisdom of what has been said, but we may find here the occasion of it: with Israel there was peculiar danger of taking up the doctrines of Christianity as a system. As a people who had an exceptionally religious standing, they were yet more exposed to this than the Gentiles. The Jewish mind on its own side was just as prone to make a code of Christianity as the Gentiles were to couple it with philosophy. The Greek mind might speculate and theorize about it, but the Jew would make a quasi-Talmud of it in its way. His tendency would be to reduce it merely to a number of thoughts, and thus an outward system.

At this precisely is the epistle levelled, namely, the severing faith from practice. Against this the Holy Ghost launches His solemn and searching words in the rest of the chapter. This brings in the allusion to the law: "If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well: but if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors." Then follows a grave and searching consideration for those who talk about the law, "for whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law." From this use of these two things, that is, the royal law which thus goes forth towards one's neighbour, and again the law in general, he turns to take up the law of liberty which has been explained before. "For he shall have judgment without mercy, that hath showed no mercy; and mercy rejoiceth against judgment."

This introduces then the famous passage which has been the perplexity of so many minds: "What should it profit, my brethren, though a man may say that he hath faith, and have not works? Can faith save?" It is evident that it cannot. A faith that is unproductive has no living link with God. What is the good of a faith that consists in mere assent to so many dogmas, and thus proves its human source? The faith that is given us of God saves, not that which is the fruit of man's nature. We have seen this already, and so therefore, the grand principle of the first chapter leads as simply as possible into the application of it in the second. Here all is exemplified in a plain but striking way. "If a brother or a sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?" Evidently nothing. "Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: show me thy faith without thy works, and I will show thee my faith by my works. Thou believest that there is one God; thou doest well: the devils also believe and tremble." If there is any difference, the advantage is really on the side of those misleaders of poor ruined men. At least they do feel; and so far there is a greater effect produced than on these reasoning Jews. "But wilt thou know, O vain man?" says he. It is not all that the Corinthian was vain in his speculations, but the Jew not less, who thus spoke and acted. "Wilt thou know, O vain man, that faith without works is dead."

Yet the remarkable feature we have also to weigh here is that when works are thus introduced, attention is directed to what would be perfectly valueless if they were not the result of faith, nay, worse than valueless, positively evil, and entailing the severest punishment. For if we merely look at Abraham, or at Rahab, apart from God, apart from faith, if we regard their ways here cited as a question of human good works who in the world would ever so style that which Abraham or Rahab did? It is perfectly plain that according to man Abraham would have been in danger of losing his liberty, if not his head, for intent to kill Isaac; and unquestionably, judged by her country's law, the conduct of Rahab must have exposed her to the worst punishment of the worst political crime. But this would be judging their actions apart from God, because of whose will they were done, and apart from faith, which alone gave these works their life and character. Otherwise Abraham in man's eye was a father ready to murder his own son: what could be worse than this? In short, if we regard his work apart from faith, it is perhaps the darkest evil conceivable. And what was Rahab's act but treason against her country and her king? Was she not willing, so to speak, to hand over the possession of the city in which she had been born and bred to those who were going to raze it to the foundations?

The moment we bring into view God and His will and His purposes, it is needless to say that these two memorable acts stand out clothed with the light of heaven. The one was the most admirable submission to God with unqualified confidence in Himself, even when one could not see how His sure promise could stand, but sure it would. A man that did look straight up to God, swift to hear and slow to speak, was Abraham; a man in whom the loud voice of nature was utterly silenced, that God's will and word might alone govern his soul. So, if it were his only son that came of Sarah, so much the more bound to his heart because so singularly given in the pure favour of God, yet he would give him up, and be prepared with his own hand to do the dreadful deed. Oh, if ever there was a work of faith since the world began, it was that work for which Abraham was ready yea, did put his hand to. So on Rahab's story I need not dwell, except just to show how remarkably guided of divine wisdom was James's allusion. How truly it bears the very stamp of inspiration, and the more so because we know the apostle Paul refers to Abraham at least for a totally different purpose! But not more certainly was Paul inspired to present Abraham's faith and Abraham's act too in this closing circumstance of his life (we may say, the great and final test of his faith), not more was Paul guided in his application, than James was in that which has been just now before us.

The great point of all seems this: that there were works, but the works that James insists on are works where faith constitutes their special excellence, and indeed alone could be their justification. Is this then in any way allowing the value of works without faith? The very reverse is true. He does call for works, and is not content simply with faith, but the works he produces are works that owe all their value to faith.

Thus, therefore, the indissoluble union between faith and works never was more blessedly maintained than in the very circumstances that James thus brings before us. So far is he from shaking faith that he supposes it, and the works which he commends are stamped with it in the most definite and striking manner.

Then we come to some fresh practical exhortations. As we have found, he particularly warns against the tongue as the expression of the heart's excitement if not of malice. "Out of the abundance of the heart the mouth speaketh." Here we open with its application in another and, if possible, still more important province; that is, in the matter of speaking to public edification. We have to remember that the danger is not only in what may be breathed in private; but, adds he, James 3:1-18; James 3:1-18 "Be not many masters," that is, in the sense of teachers "knowing that we shall receive the greater condemnation." For surely that which a man says publicly will be used to measure himself; and it is well to be prepared for it. If we ought as a rule to be slow to speak, there is no exception in setting up to teach others; for thus we certainly incur severer judgment. It is an exhortation that shows on the one hand the danger and wrong of being over ready to seize an open door through anxiety to display one's self; on the other hand, it supposes the perfect liberty that reigned among believers. Impossible that such an exhortation could apply where there exists the régime of an exclusive ministry.

Thus evidently not only does James's doctrine set forth clearly the blessed truth of a new nature, as already shown, but his exhortation supposes just the same openness among Christians in the exercise of ministerial gift as was found, e.g. in 1 Corinthians 14:1-40, and in practice throughout the church of God. So far from there being any contradiction of others in the epistle of James, although there is not a little which in form is new (for the twelve tribes) both in its breadth and in its speciality, the mind of God is one. The inspiring Spirit, even in the most peculiar production of the New Testament epistles, gives us what harmonizes with every other part, and cements the whole fabric of divine truth.

There is a moral reason added: "For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body." He does not, I apprehend, restrict himself to public speaking, though opening with it, as we have seen. "Behold we put bits into horses' mouths." He shows that it may seem a little thing to man, but we must not excuse what is wrong because it may appear to have a little source. He proves that the least things are often those which govern other bodies incomparably larger. "Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm." This is applied to the subject in hand. "The tongue is a little member, and boasteth great things. Behold, how great a matter" (or wood, as it is given in the margin) "a little fire kindleth! And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell." In all the Bible we meet no more energetic and truthful picture of the desperate evil to which men are exposed by that little active member. "For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind: but the tongue can no man tame." The comfort is that God can deal with it God who gives the believer His own nature, and knows how to bring down the old nature so that there may be scope for the manifestation of what is of Himself.

Nor does James spare the gross inconsistency too often experienced. "Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God. Out of the same mouth proceed blessing and cursing. My brethren, these things ought not so to be." This is fortified by various illustrations, and followed up by the picture of the wise man, who is proved to be such, not by famous knowledge, but practically. It is always the every-day application that is in the mind of James. It is ever the right thing, as it was exactly what was most called for then and there. Had he in this epistle launched out into the vast expanse of the truth, he would only have given an impulse to the heaping up of more dogmas. Such a course would only have aggravated the evil instead of uprooting it. Himself a wise man in his ordinary ways, there was divine wisdom given him by the Holy Ghost in thus dealing so directly with the snares of the twelve tribes, and even of that portion which professed the faith of the Lord Jesus Christ.

Hence, if a man be wise, the question arises, how is it to be proved? Assuredly not in talking much, which usually tends to talking ill. "Let him show out of a good conversation his works with meekness of wisdom." If on the contrary there were bitter envy and strife in their hearts, how could they boast against the truth, or he against it? How cuttingly severe, and this simply from laying bare things as they were! Yet, what an exposure! Think of people glorying in their shame! "And lie not against the truth." It was a practical incongruity and contradiction of the mind of God.

Then we are shown two kinds of wisdom, just as with regard to temptations there were two sorts of them one blessed from God, and a real glory to the man that endures; and the other a shame, because it springs from his own fallen nature. No otherwise is it with wisdom. "This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion and every evil work." Its works prove its nature and its source. There is confusion in every evil way, "but the wisdom that is from above is first pure, then peaceable." Never reverse this order; it is not only that this wisdom is pure and peaceable, but it is first pure, then peaceable. It first maintains the character and glory of God, and then seeks the fruits of peace among men. But this is not all. It is gentle, and easy to be entreated, or yielding. Instead of ever giving battle for its rights supposed or real, there is clearly the yieldingness of grace about it. It is not the stubbornness of self-assertion or opinionativeness. This, on the contrary, stamps the sensual aspiring wisdom of man; but what comes down from above is gentle, yielding, full of mercy and good fruits, uncontentious, and unfeigned. When a man is conscious that his wisdom is of a suspicious kind, one can understand him unwilling to have his mind or will disputed; but the truth is, that there is nothing which so much marks the superiority of grace and truth and wisdom that God gives as patience, and the absence of anxiety to push what one knows is right and true. It is an inherent and sure sign of weakness somewhere, when a man is ever urgent in pressing the value of his own words and way, or cavilling habitually at others. "The wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated:" it is also "full of mercy and good fruits, without contention, and without hypocrisy." It is characterised by the self-judgment which delights in and displays the ways of God. "And the fruit of righteousness is sown in peace of them that make peace." Thus if there is peace in the way, righteousness is alike the seed and the fruit. The seed, as ever, must produce its own proper fruit. "The fruit of righteousness is sown in peace of them that make peace." What an honour to be sons of peace in a world ever at war with God and those who are His!

Alas! we find in James 4:1-17 the contrary of this wars and fightings, "whence come they?" Not from the new nature of which God is the blessed source, but from the old. "Come they not hence, even of your lusts that war in your members? Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not. Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God?" I hope it will not be contended that these were persons born of God. It seems to me that what was stated at the beginning of the present discourse is an important key for interpreting expressions. On the other hand, the effect of forgetting to whom the words are addressed, and of assuming that the epistle contemplates none but such as are born of God, is that you are obliged to explain away the strength of the divine word. Receive its address in simplicity of faith, and every word of God is intelligently found to tell. You do not require to enfeeble a single phrase. James does contemplate Christians, but not Christians only. He is writing as he says himself, to the Israelitish stock, and not merely to those of Israel that believe. Expressly he addresses the whole twelve tribes of Israel. Whether they believe or not, they are all addressed in this epistle. Consequently there is a word for those of them that were clearly not born of God, as well as for those who were.

Under this impression I read, "Whosoever therefore will be a friend of the world is the enemy of God. Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy?" Need it be told you that this verse has been a matter of much difficulty to many minds? Although I am not at all prepared to dogmatize about its force, it appears to me a harsh expression to suppose that the spirit here described means no more than man's spirit. I do not know how a man's spirit can with propriety be said to dwell in a man. One can understand "the spirit of a man that is in him;" as the apostle Paul, when describing the human spirit, does put it in1 Corinthians 2:1-16; 1 Corinthians 2:1-16, but hardly the spirit that dwelleth in a man. But if here it be not the spirit of man, the only spirit elsewhere said to dwell in man ( i.e., the believer) is the Spirit of God. But herein is just what causes the difficulty. How, if it be the Spirit of God, can He be put in such a connection here? Must we translate and punctuate as in the common Greek Testament and English Bible?

Hence many are of opinion (and to this I am rather disposed, though I would not venture to say more) that the verse ought to be thus divided: "Do ye think that the scripture speaketh in vain? Does the Spirit that dwelleth in us lust unto envy?" Clearly both the word condemns and the Holy Spirit leads in a wholly different direction. (Compare Galatians 5:1-26) The natural spirit of man does lust to envy, no doubt; but the Spirit that dwells in us opposes the flesh at all points, as we know scripture does.

And this connects itself, as it seems to me, with what follows: "But he giveth more grace." That is, so far from lusting to envy, God is acting in goodness. It is grace alone that has communicated the nature of God; it is grace alone that strengthens the new nature by the gift of the Holy Ghost who dwells in us; and yet more than this, "He giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble." He who realises with God what this world is, and what man's nature is, is humble before Him; as also more grace is given to such. The sense of all around and within leads him out in self-judgment before God.

This, then, I suppose though not venturing to speak with more decision is the practical result. "Submit yourselves therefore to God. But resist the devil, and he will flee from you." How much is covered by these two exhortations! One is the source of all that is good, and the other the guard against all that is evil. "Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners." Will it be contended that sinners means saints? They are utterly different. There prevails among too many evangelical persons a mischievous habit of talking about "saved sinners." To my mind it is not only inexact but misleading and dangerous. Scripture knows no such being as a "saved sinner." We may well rejoice over a "sinner saved" if we know the mercy of it in our souls; but if we license the phrase a "saved sinner," the moral effect is, that, when and though saved, he is still free to sin. Not that any one acquainted with the truth denies that a saved soul has still the flesh in him, and is liable to sin if unwatchful. Still he who is saved has a new life and the Holy Ghost, and to sin is not natural for him: he is bound to walk in the Spirit as he lives in it. Evidently, if he sin, he must go athwart his new nature and position, and the blessed deliverance which God has given him in Christ.

Thus there is often a great deal of importance even in the way in which a truth is stated. The manner of stating a truth, however well-meant, may sometimes stumble souls, through our own want of subjection to the precious truth and the wonderful wisdom of God in His word. Instead of helping on holiness, one may on the contrary, by an unguarded word, give somewhat of a loose rein to the old nature. This no part of scripture does. It is perfectly true that, when God begins to deal with a soul, He certainly begins with him as a sinner; but He never ends there. I am not aware of any part of the word of God in which a believer, save perhaps in a transitional state, is ever referred to as a sinner. No doubt that he who was in the front rank of all the saints and servants of God, when he looked at what he was in himself glorying in the law and nature, could and did characterize himself as a chief of sinners, especially when he thought of the immeasurable riches of God's race of which he was so favoured a communicator to souls. In this we do and must all join in our measure. At the same time it is evident that to be a saint and a sinner at the same time is simply a flat contradiction.

In short, holy scripture does not sanction such a combination, and the sooner we get rid of phrases, which deserve no better name than religious cant, the better for all parties. It would be waste of time to speak of such a thing now, if it were not of practical moment; but I am convinced that it is' and that this and other stereotyped phrases of the religious world gravely need and will not bear an examination in the light of scripture. The traditions of Protestants and Evangelicals are no better than those of Roman Catholics, any more than of Jews who were before them all. Our wisest course is to discard every unscriptural phrase which we find current and influential.

I press, then, that the word "sinners" here clearly to my mind shows that the Spirit of God in this epistle takes in a larger range than most allow. Also it is no mean confirmation of what has been already advanced as to James. "Cleanse your hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up. Speak not evil one of another, brethren. He that speaketh evil of his brother" is really speaking evil of God's own law and judging it.

But he presses also the necessity of dependence on God in another form in the end of our chapter. That is, we are warned against forming resolutions, plans of our future doings and the like. This too is a practical subject. We ought all to know how much we need to watch against such an ignoring of God above us, and the coming of the Lord. As he says here, "Go to now, ye that say, Today or tomorrow we will go into such a city, and continue there a year, and buy and sell, and get gain: whereas ye know not what shall be on the morrow" not even on the morrow. "For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away, instead of your saying, If the Lord will, and we live, we will also do this, or that. But now ye glory in your boastings: all such glorying is evil." He does not conclude, however, without another appeal to conscience. "Therefore to him that knoweth to do good, and doeth it not, to him it is sin." It is the law of liberty, and of infinite purity and power. It is not only that sin consists in doing evil, but in not doing the good that we know. May we never forget what the new nature loves and feels to be true and holy according to Christ.

Then in James 5:1-20 we have a solemn word for rich men, to weep and howl for their miseries that shall come upon them. Will any man argue still that this means the saints of God? Are they the persons called to weep and howl for the miseries that are coming upon them? Are they told to weep and howl? "Your riches are corrupted, and your garments are moth-eaten. Your gold and silver are cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together "not exactly "for the last days." This would be hardly intelligible. What there can be little doubt the Holy Ghost meant us to gather is, "Ye have heaped together riches in the last days." This aggravated the selfishness of their ways and their indifference to others. It is bad enough to heap treasure at any time; but to heap it up in the last days was to add not a little to the evil in the Lord's eyes. "Is it a time," said the indignant prophet, to his covetous and deceitful attendant, "to receive money, and to receive garments, and olive-yards, and vineyards, and sheep, and oxen, and men-servants, and maid-servants?" Was it a time, when God was dealing with unwonted power and grace even for Gentiles? Was this the time for an Israelite to lie for profit and get gain by it? And so here; when the last days were proclaimed by God's word in solemn warning, the heaping up of treasure in such days as these was indeed most offensive to Him.

"Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just." What an unexpected moral link! The apostle shows that the spirit of heaping up riches in the last days is the same that in other circumstances slew Jesus Christ the righteous. It is not a connection that we could have anticipated, but it is just such an one as would be discerned by the Holy Ghost ever sensitive to the Lord's glory; and so in fact it is as we may feel on reflection. It was this selfishness that came into direct personal collision with the Lord of glory, "who, though he was rich, yet for our sakes became poor, that we through his poverty might be made rich." We can understand that those whose one object was their own importance, glory, and ease in this world, necessarily felt that such an one was a living witness against them, and convicted them of flagrant opposition to the grace of God, who taught by Jesus in word and deed that it is more blessed to give than to receive. For this doctrine and practice the Pharisees were quite unprepared. (See Luke 16:1-31) Accordingly their hatred grew until it resulted in the cross of the Lord; and hence this is one of the elements, though of course not the only one, which calls down the judgment of God; and the Spirit of God so treats it here: "Ye have killed the just." The allusion is to the Lord, not the just in general, but the Just One, even Christ, "and he doth not resist you."

Be patient therefore, brethren, unto the coming of the Lord. "Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and the latter rain. Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh."

Then he calls them again so much the more to avoid a murmuring spirit against one and another, because the judge stood at the door. He exhorts them to endurance and to patience. This reappears as a final appeal. We had it at the commencement of the chapter; we have it again here that it should by all means be remembered. "Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience. Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy."

Then another snare is connected with this for avoidance: "Above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation." What has the apostle in view here? The oath before a magistrate? In no wise does scripture slight that solemn obligation. The Lord Himself respected the adjuration of the high-priest; and in no passage whatever do we see a depreciatory allusion to a judicial oath in the sermon on the mount, or, in what James says here, or in any other part of the Bible, but the contrary, The Lord was addressing Jewish disciples, James writes to the twelve tribes of Israel who are in the dispersion; but what they both set their faces against was the habit of bringing in religious asseverations for the purpose of confirming their word every day, besides the profaning of the Lord's name in matters of this life. This in point of fact weakens instead of establishing what is said; for it is evident that whatever is uncalled for gives no strength to an assertion, but is just a fruit and proof of weakness. Where there is simple truth, nothing is needed but the quiet statement of the fact.

There were no people so prone to ordinary swearing as the Jews. Accordingly, I have not the slightest doubt that what our Lord and His servants reprobated was the introduction of an oath in common conversation; and this, it is plain, does not apply to an oath administered by a magistrate. Indeed, it seems to me in itself sinful for a man to refuse an oath (supposing its form otherwise unobjectionable) if required to do so by proper authority. It would be to me a virtual denial of God's authority in civil government here below. I believe, therefore, that it is the bounden duty of every man to whom an oath is put, to take it in the fear of the Lord. I admit it must be put by competent authority. Therefore we are not to assume that the passage in Matthew 5:1-48, or this portion of James, has the smallest reference to judicial swearing. How could one think that those who indulge in such thoughts show any real intelligence as to the word of God? They certainly exhibit a certain care for conscientiousness. This is not in the least denied. But we have to take care that we are guided of God in this, which is important in the present day when we know that the spirit of the age is endeavouring to blot out God in all that touches man here below. The Lord was silent till adjured by the high-priest: was not His conduct thus perfectly consistent with His own teaching? An oath, therefore, should not be refused when put by a magistrate. I am supposing, of course, that there is nothing in the terms of the oath that would involve false doctrine or countenance a superstition. For instance, in a Roman Catholic country there might be reference to the virgin, or angels, or saints. Such an oath I do not think that a Christian man would he at liberty to take. But I am supposing now that a person is required in the name of God to declare what he believes to be the truth in a matter of which he is a witness, the truth, the whole truth, and nothing but the truth. It appears to me that so far from his being at liberty to refuse this, he is on the contrary guilty, through ignorance, of no small sin in cavilling about the matter.

The rest of the chapter takes up another subject the case of God's discipline. It is governmental. "Is any among you afflicted? let him pray. Is any merry? let him sing psalms." This does not mean expressly the inspired psalms. Persons are apt to think of the psalms of David whenever there is the introduction of the word. Doubtless old habits and associations lead to this; but there is no ground for it in the Bible. No more is meant here than that, being happy, he is to give vent to his joy in the praise of the Lord. It is nothing more. "Is any among you sick? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord." This we know was an old custom. It was used even by those who were clothed with miraculous power. When the apostles were sent forth of our Lord, they were directed by Him to anoint the sick with oil. (Mark 6:1-56) And so here the elders were to act in the same remarkable style. Nor do I deny that there are answers to prayer of a very striking kind. I do not call these answers miraculous powers, because the true power of this kind is that exercised by a person raised up of the Lord for the purpose, and who knows that he can count upon it in the case where He pleases to show it; whereas in an answer to prayer there is a trial and exercise of faith about it, just as with those who were praying for Peter when he was in prison. There was no miracle in their part of the business, as far as they were concerned. There was a remarkably direct intervention of God, but it was in no way connected with any gift of miracles committed to the people who were praying. "And the prayer of faith shall save the sick, and the Lord shall raise him up." Here it is a question of God's judgment. The person is chastened in sickness for some evil; it is now judged; grace intervenes, and God heals.

Then comes the general spirit of confession. "Confess your faults one to another, and pray for one another, that ye may be healed." It is the true love that interests itself, not only in that which is good, but even in what is, alas! the fruit of unjudged evil. But there is a careful abstinence from urging confession to the elders, I cannot doubt, in the far-seeing wisdom of God, who loves souls and hates superstition. "The effectual fervent prayer of a righteous man availeth much." Elias is cited in support of this. Finally we have, "Brethren. if any of you do err from the truth, and one convert him; let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins." It is doubtless put in a general form. At the same time it only confirms, as it appears to me, what has already been shown to be the comprehensive character of the epistle.

In the next lecture we shall enter, if the Lord will, on what belongs more to the ordinary train of our Christian associations.