James 5

—and have seen the end of the Lord.] Namely, the happy end which it pleased the Lord to put to Job’s patient sufferings. Bp. Hall.

— and if he have committed sins, ] Namely, sins for which God was pleased to inflict this bodily disease upon him, as on the members of the church of Corinth; see 1 Cor. xi. 30, 39. Where the sickness was by way of chastisement, the healing was a testimony of God’s forgiveness. Hence it is evident, that there is no foundation for the sacrament of ’extreme unction,’ called by the Romish church ’the sacrament of the dying,’ and administered for the purgation of their sins, when they seem past hopes of recovery; for how can they gather a sacrament of extreme unction from an unction which is not extreme, or a perpetual ordinance from an action which was extraordinary and miraculous, and has long since ceased? How can they prove a sacrament for dying persons, from a rite used only upon persons who were not to die, but to be raised up from sickness? or promise to him forgiveness of his sins, to whom they cannot promise that recovery, which was the token of it? Dr. Whitby.

— pray one for another, that ye may be healed. ] For the better performance of the duties of sickness, and obtaining such a conclusion of it as may be most expedient for us, religious prudence will direct us to join with our own prayers those of our fellow Christians. To unite us more closely in good will and affection, our Saviour hath appointed that our prayers shall be common. Accordingly when St. Peter was in danger, “prayer was made without ceasing of the church unto God,” Acts xii. 5. And St. James’s injunction concerning the sick is, “Pray for one another, that ye may be healed.” Nor certainly ought we to intercede less fervently for the souls of our brethren, than for their bodies. Therefore, in the ancient liturgies, persons dangerously ill were recommended by name to the throne of grace, for such mercies as they needed. And our own hath provided in behalf of “those especially, for whom our prayers are desired,” a most comprehensive request for “comfort and relief according to their several necessities,” for “patience under their sufferings,” for “a happy issue out of all their afflictions.” And we shall consult both our duty and our interest, by intreating a particular share, when our case requires it, in the general supplications of the church of Christ. Abp. Secker.

— the effectual fervent prayer of a righteous man availeth much. ] The prayer of a man of God, to whom he is incited by the Spirit, as the Prophets were when they prayed, and as they under the Gospel were who had the gift of miracles, will be very effectual, so as even to work miraculous cures. Dr. Hammond. The phrase, rendered “the effectual fervent prayer,” seems to denote the inspired prayer, or the prayer of a righteous man, “srought in” him by the operation or energy of the Holy Spirit. Forkhurst. And it seems most proper to apply these words, not to the prayer of every righteous person, but to the prayer offered by such an extraordinary impulse, as in the case of Elias, 1 Kings xviii. 1; xviii. 42. Dr. Whitby. Generally however it may be observed, that the fervent prayers and intercessions of the righteous prevail powerfully with God, both for themselves and for others. Burkitt.

It would be well, if persons, who are afflicted with sickness, would observe St. James’s rule, which he delivers in general terms; “Is any sick among you? let him call for the elders of the church; and let them pray over him;” which prayers were doubtless preceded or followed by suitable exhortations. It is true, he directs them particularly in order to a miraculous cure of the sick: and prescribes at the same time “insolating with oil in the name of the Lord,” which was used in performing such cures. We will not therefore say, that his injunction is exactly suited throughout to the present state of things. But still, though “gifts of healing,” are ceased, and the ceremony belonging to them

Exhortation to reduce a straying brother to the truth. Anno DOMINI about 60. Or, in his prayer. passions as we are, and he prayed [ ] earnestly that it might not rain: and it rained not on the earth by the space of three years and six months.

James 5:7

7.—the early and latter rain.] There were two principal seasons of rain in India; the early or the former rain, which came on in autumn, about the seed time; and the latter rain, which came on about the time of harvest. Dr. Blayney. See Deut. xi. 14. xxviii. 12. 1 Sam. xii. 17.

James 5:8

8.—for the coming of the Lord draweth nigh.] This may be understood of the particular coming of Christ to destroy the Jewish polity, which was then at hand; or of His general coming to judge the world at the last day. Berkhitt.

James 5:10

10. Take, my brethren, the prophets,—for an example &c.] The example of God is constantly proposed to us in the Scriptures as the most unexceptionably worthy of our imitation. “Be ye holy,” says God, “as I am holy.” “Be ye perfect,” says our Lord, “as your heavenly Father is perfect.” But God being no object of our senses, and to be apprehended only by our understanding, the Scripture hath added to it, and hath recommended to us another object which is more familiar, and approaching nearer to our case, even Jesus Christ, the visible image of the invisible God, shewing us an accomplished virtue in an human form and nature, and the amiable and imitable qualities of industry, condescension, humility, meekness, patience, courage, resignation, and charity, under the greatest trials and the heaviest sufferings. But here again there is a sort of plea and excuse for our falling so very short of the pattern, since we have many defects, many frailties, many irregular desires, many turbulent passions, from which the Son of God was free. To remove therefore all exceptions of this sort, and all pretences of inability to discharge our obligations, we have the rules of morality and righteousness reduced to practice in men, who were nothing more than men. Though their example is far short of perfection, yet it is worthy of our emulation and imitation, and a sensible reproach of our failings. History sacred and secular shews us men naturally as weak as we are, liable to the same temptations of vanity, conceit, pride, sensual affections, fear, wrath, envy, and malice, yet conquering these foes to their salvation. They had as quick a sense of pleasure and pain, of love and aversion, of profit and loss, of plenty and poverty, of honour and dishonour, as we; and yet they overcame the world by their faith, and by the influence of true religion upon their minds. They had indeed the Divine assistance to strengthen their infirmity; and so may we, if we seek it as they did. Dr. Jortin.

James 5:11

11.—Ye have heard of the patience of Job.] True patience shall never go without consolation. He that will have patience onward shall be sure to have consolation at the last. “The patient abiding of the meek shall not perish for ever,” Ps. ix. 18. St. James would

James 5:12

12. But above all things, my brethren, swear not, &c.] And let me particularly warn you, that no examples, no provocations whatever, draw you into the vice of common swearing, and invoking the name of God on light and needless occasions. Pyle.

In later times, some sects of Christians have totally condemned all oaths as unlawful. But in this they have carried their scruples too far. And this is one of the inconveniences which will always arise, when religious but injudicious persons lay hold on single texts of scripture, and undertake to interpret them, without comparing them with other passages, and calling in the light of reason and natural sense to their aid. That oaths are lawful in matters of importance appears from the practice of our Lord Himself, who, being adjured by the high priest, in the name of God, answered to the adjuration; and from the example of St. Paul, who several times in his Epistles calls God to witness upon solemn occasions. In the Old Testament, and in the law, oaths are not only permitted, but enjoined; and consequently could not be unlawful in themselves, and innocent in their own nature. God Himself is frequently introduced swearing by Himself, by His truth, and by His own life. Hence it is extremely plain to all, who are not perverse and contentious, that our Saviour’s prohibition hath nothing to do with oaths taken upon proper occasions before the magistrate, but with oaths which are voluntary and unnecessary.

Exhortation to pray in adversity, to sing in prosperity; Amos DOMINI about 60.

other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation.

James 5:13

13. Is any among you afflicted? &c.] Improve every condition of life to a religious advantage. Let prayer be the refuge of the afflicted; and devout praises the exercises of them that are in ease and prosperity. Pyle.

— Is any merry? let him sing psalms.] As singing is capable of expressing strongly every state, in which the mind can be, towards every object; so there never was perhaps any one nation upon earth, civilized or barbarous, that did not make this a part of the honour

paid by them to the God, whom they adored. We find in the Old Testament it was practised by the Jews, before their law was given, as well as after, Exod. xv. 1, &c. The book of Psalms consists wholly of religious songs: and directs the “saints of the Lord, to sing unto Him, and give thanks at the remembrance of His holiness,” Ps. xxv. 4; to “sing forth the honour of His name, and make His praise glorious,” Ps. lxvi. 2; to “sing praises unto our God while we have any being,” Ps. calvi. 2. The Prophets foretell, that in the Gospel times men “shall sing for the majesty of the Lord;” and, which brings the prediction home to us, “they shall cry aloud, and glorify God, in the idea of the sea,” Isa. xxxiv. 14, 15. Accordingly St. Paul, not only himself with Silas even in prison “sing praises unto God,” Acts xvi. 23—25, but appoints that all Christians should “speak to themselves, and admonish one another, in psalms and hymns and spiritual songs, making melody with grace in their hearts to the Lord,” Eph. v. 19; Col. iii. 16. And St. James here prescribes, “Is any one merry?” in a joyful frame on account of blessings received, for the word ‘mirth’ comprehended anciently the most serious kind of gladness, “let him sing psalms.” In pursuance of these rules, the first Christians made singing a constant part of their worship; and the whole congregation joined in it. Afterwards indeed the singers by profession, who had been prudently appointed to lead and direct them, by degrees usurped the whole performance. But at the reformation the people were restored to their rights: and it made a much quicker progress for the pleasure and comfort, which they found in this practice; a circumstance, that ought to endear it to considerate persons not a little. And, as the only way of singing known in common parochial churches, is by the metre psalms, unless we join in that we entirely omit this branch of our duty. Abp. Secker.

James 5:14

14. — let him call for the elders of the church.] The pastors or ministers of the church. By. Hall. Those above the order of deacons. Dr. Wells.

— anointing him with oil in the name of the Lord.] This was agreeable to the practice of the Jews, who were accustomed to anoint the sick: hence, when our Lord commissioned His disciples to “heal the sick,” Matt. x. 8; Luke ix. 2; St. Mark informs us that they added their usual ceremonies in doing it, “for they anointed with oil many that were sick, and healed them,” Mark vi. 13. And St. James, speaking to the elders of the church, bids them use this mention “in the name of the Lord,” as doubtless the Apostles did, as in casting out devils, Luke x. 17, so in healing the sick, Acts iii. 16; iv. 10, 18; and this addition makes the cure miraculous. Dr. Whitby. The Gospel being sufficiently confirmed, this gift of healing has ceased, and therewith the rise of anointing: so that the church of Rome keeps up an idle ceremony in anointing the sick, unless her ministers had a miraculous power of healing them. Besides, they anoint those who are given over for dead; whereas the Apostle’s anointing was for the benefit of the living, as appears from the following verse. Burkitt.

James 5:15

15. And the prayer of faith shall save the sick.] In and to mutual confession and prayer. Anno DOMINI about 60. mitted sins, they shall be forgiven him.

James 5:16

16. Confess your faults one to another, ] These words are generally understood of confessing private injuries one to another, that so the sick person may reconcile himself to his neighbour, as well as to God. The Papists absurdly ground their practice of auricular confession upon this text: for there is nothing here said of confessing to the priest; and if there were, it would be as much the priest’s duty to confess to the people, as the people’s to the priest, for the duty required is mutual; “confess one to another.” Burkitt.

The penance of the church of Rome is totally different from the Gospel doctrine of repentance, which consists in an inward sorrow for past sins, and a firm resolution of future amendment. This pretended sacrament has no foundation whatever in Scripture: we are not commanded to confess our sins to priests, nor are they empowered to dispense absolution upon their own judgment. St. James indeed says, “Confess your faults one to another;” but no mention is here made of priests; and the word “faults” seems to confine the precept to a mutual confession among Christians of those offences by which they may have injured each other: but certainly the necessity of auricular confession, and the power of priestly absolution, cannot be inferred from this passage. But though there is not the slightest ground for considering penance as a sacrament, nor any authority for requiring auricular confession to priests; yet confession of sins to God is an indispensable duty, and confession to priests may sometimes be useful, by leading to effectual repentance; and therefore our church in her communion service encourages her members to use confidential confession to their parochial minister; but this is very different from

ye may be healed. The effectual fervent prayer of a righteous man availeth much.

James 5:17

17.—he prayed earnestly] In the history it is not said directly, either that the drought was brought on, or the rain sent, in consequence of Elijah’s praying. But both are insinuated. For 1 Kings xvii. 2, we are told that Elijah swore “there should not be dew nor rain these years, but according to his word,” that is, as St. James hath explained it, according to his inspired prayer for drought or for rain. And 1 Kings xviii. 42, we are told that “he cast himself down upon the earth, and put his face between his knees,” which is an insinuation of his second prayer, for that was the posture of an humble and earnest supplicant. See Numb. xvi. 4. Dr. Macknight.

James 5:20

20.—and shall hide a multitude of sins.] Shall be a means, that the many sins of that convert shall through his true repentance be forgiven, and not imputed to him. Bp. Hall.

Or, his pious and charitable labour shall be so acceptable to God, as to induce God through Christ to hide or cover his own sins. Dr. Wells. The passage seems to be meant, not of the sins of the person thus converted, for the saving of his soul includes the remission of his sins; but of the sins of him that converts him;

that is, this charitable work shall be so pleasing to God, as to prevail with Him to cover many of his own sins. Dr. Whitby.

The sense appears to be, that as it is said in Daniel, chap. xii. 3, “they that turn many to righteousness shall shine as the stars for ever and ever;” and as in chap. iv. 27, Nebuchadnezzar is exhorted to “break off his iniquities, by shewing mercy to the poor:” and as they who had fallen under the censures of the church by sin were, in the ancient church, according to the apostolical rules, to fit themselves for absolution, not only by repenting and reforming their sins, but by addition of works of charity and mercy; so this great charity of converting any from the error of his way, which is a means of saving the soul of the converted alive, should be very acceptable in the sight of God, and, being added to sincere repentance for his sins, should be effectual to the obtaining of his pardon through the mercies of Christ under the Gospel. And as this sense seems most agreeable to this place, where there is a double encouragement offered to excite that charity; 1st, the contemplation of the advantage to the receiver, “saving his soul alive,” which includes, and cannot well be improved with the addition of, covering or forgiving his sins; and 2dly, of the advantage that devolves to himself; so it will be found perfectly concordant with the doctrines and interpretations of the ancient church; and no way irreconcileable with the merits and satisfaction of Christ, by which only it is that God becomes propitious to our best performances; or with the doctrine of justification by faith, which doth not exclude, but suppose, the rewarding of our charity. Dr. Hammond. See the note from Abp. Secker, on 1 Pet. iv. 8.

The following Verses from The General Epistle of James are appointed as Epistles on Sundays and Holydays: