James 5

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 28 2 8 0 0 5. Patience) 5:1 20) ) Outline) 5:1 6 A. Impatience Toward the Rich ) 5:1 1. Address ) 5:2 3 2. Wealth ) 5:4 3. Theft ) 5:5 4.

Indulgence ) 5:6 5. Murder ) 5:7 11 B. Necessity of Patience ) 5:7 8 1. Plea for Patience ) 5:9 2. Warning Against Impatience ) 5:10 11 3. Examples ) 5:12 C.

Oaths ) 5:13 18 D. Persistence in Prayer ) 5:13 1. Prayer and Praise ) 5:14 15 2. Prayer and Faith ) 5:16 3. Power of Prayer ) 5:17 18 4. Example ) 5:19 20 E.

Rescuing the Wayward ) ) ) ) A. Impatience Toward the Rich) 5:1 6) 5 1 Now listen, you rich people, weep and wail because of the misery that is coming upon you. 2 Your wealth has rotted, and moths have eaten your clothes. 3 Your gold and silver are corroded. Their corrosion will testify against you and eat your flesh like fire. You have hoarded wealth in the last days. 4 Look! The wages you failed to pay the workmen who mowed your fields are crying out against you. The cries of the harvesters have reached the ears of the Lord Almighty. 5 You have lived on earth in luxury and self-indulgence.

You have fattened yourselves in the day of slaughter. 6 You have condemned and murdered innocent men, who were not opposing you.) ) 1 1 2 8 0 “tw://bible.?id=20.10.22|AUTODETECT|” Riches are a blessing of the Lord, as Solomon testifies: The blessing of the Lord brings wealth, and he adds no trouble to it 7 1 -1 9 0 “tw://bible.?id=20.10.22|AUTODETECT|” Prov. 10:22) 1 1 -1 9 0 “tw://bible.?id=54.6.10|AUTODETECT|” ). But when wealth is devoid of the Lord s blessing, trouble accompanies it in the form of envy, injustice, oppression, theft, murder, abuse, and misuse. Love for God and the neighbor becomes love for money that leads to all kinds of evil 7 1 -1 9 0 “tw://bible.?id=54.6.10|AUTODETECT|” I Tim. 6:10) 1 1 -1 9 0 0 ). When this happens, man worships and serves not God but money. Then he is a friend of the world and God is his enemy.) 1 4 2 8 0 0

1. Address) 5:1) 1. Now listen, you rich people, weep and wail because of the misery that is coming upon you.) Like an Old Testament prophet James assails the rich people who have arrogantly disregarded God and his Word.��1�� Forcefully he captures their attention and tells them to listen to what he has to say. Apparently, these rich people were not part of the Christian community but were oppressing the believers who lived in poverty (compare 2:6). If they were Jews, they had drifted away from the spiritual teachings of the Scriptures and had become people of the world. Whether the rich would hear the rebuke of James remains a question.��2�� But the poor and oppressed in the Christian community derived comfort and encouragement from the knowledge that God knew of their hardship.) 1 1 2 8 0 “tw://bible.?id=42.6.24|AUTODETECT|” James pronounces divine judgment upon the rich, and they cannot escape from it. They have their reward, so to speak, in the form of a curse. They have their share of misery that is coming upon them. The words are an echo of Jesus pronouncement: But woe to you who are rich, for you have already received your comfort 7 1 -1 9 0 “tw://bible.?id=42.6.24|AUTODETECT|” Luke 6:24) 1 1 -1 9 0 0 ).) 1 10 2 8 0 0 Weep and wail. The readers of the epistle are exhorted to cleanse themselves from sin, to grieve, mourn and wail (4:9), and to repent. James gives the rich no hope for repentance but tells them to weep and wail. The term wail actually means howl. It describes the sound a person utters when he suffers extraordinary pain or grief. What then is the difference between weeping in repentance and weeping without repentance?

John Calvin observes, Repentance has indeed its weeping, but being mixed with consolation, it does not proceed to howling. ��3�� The life of luxury the rich have enjoyed is about to turn into a life filled with misery that includes suffering and pain caused by physical diseases. ��4��) ) Greek Words, Phrases, and Constructions in 5:1) �1 �������� the use of the definite article indicates the generic class of rich people.) @���������� this present active participle from @������ (I cry out in joy or pain) denotes manner; that is, it describes weeping accompanied by recurring shouts of pain. The sound of the participle is an imitation of the sound associated with its meaning.) ���� ����������� the present middle participle from the compound verb �������� (I come upon) refers to the future.) 2. Wealth) 5:2 3) 2. Your wealth has rotted, and moths have eaten your clothes. 3. Your gold and silver are corroded. Their corrosion will testify against you and eat your flesh like fire.

You have hoarded wealth in the last days.) Note the following points:) 1 1 2 8 0 “tw://bible.?id=18.1.3|AUTODETECT|” a. Rotted. What is wealth? Its definition depends on the culture and the times in which one lives. Job was a rich man because God had blessed him with vast numbers of animals (seven thousand sheep, three thousand camels, five hundred yoke of oxen and five hundred donkeys [) 7 1 -1 9 0 “tw://bible.?id=18.1.3|AUTODETECT|” Job 1:3) 1 1 -1 9 0 “tw://bible.?id=44.4.34-44.4.35|AUTODETECT|” ]). At the dawn of Christianity, rich people who possessed lands or homes sold them and gave the money to the poor 7 1 -1 9 0 “tw://bible.?id=44.4.34-44.4.35|AUTODETECT|” Acts 4:34 35) 1 1 -1 9 0 0 ). For the recipients of the Epistle of James, wealth apparently consisted of foodstuffs, clothing, gold, and silver.) 1 1 2 8 0 “tw://bible.?id=42.12.16-42.12.20|AUTODETECT|” James rebukes the rich because they have allowed their wealth to rot. The verb actually means to decay and seems to apply to food supplies.��5�� God has designed nature in such a way that every growing season brings forth a new supply of food for man and animals. Supplies, then, ought not to be hoarded 7 1 -1 9 0 “tw://bible.?id=42.12.16-42.12.20|AUTODETECT|” Luke 12:16 20) 1 1 -1 9 0 “tw://bible.?id=40.6.19|AUTODETECT|” ); they are subject to decay. What God has provided in nature should be used for the daily sustenance of his creatures 7 1 -1 9 0 “tw://bible.?id=40.6.19|AUTODETECT|” Matt. 6:19) 1 1 -1 9 0 0 ). With proper distribution of these supplies no one needs to be hungry, for God s bountiful earth produces sufficient food for all.) 1 1 2 8 0 “tw://bible.?id=18.13.28|AUTODETECT|” b. Eaten. In the absence of preventive chemicals, a moth attacks clothing of both the rich and the poor. The poor, however, have no worry that their garments will be eaten by moths, for they wear the only clothes they possess. The rich store their expensive garments and in time find them ruined by devouring larvae. An insignificant nocturnal insect deposits eggs that are hatched in costly garments. The garments are then ruined and worthless 7 1 -1 9 0 “tw://bible.?id=18.13.28|AUTODETECT|” Job 13:28) 1 1 -1 9 0 “tw://bible.?id=23.51.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.51.8|AUTODETECT|” Isa. 51:8) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 c. Corroded. Your gold and silver are corroded. Of course, precious metals do not rust. Therefore, we need to explain the verb to corrode not literally but figuratively.��6�� The hoarding of silver and gold simply for the sake of hoarding does not serve any meaningful purpose. In a sense, these metals are as useless as if they were thoroughly corroded.

James speaks of corrosion to indicate the worthlessness of earthly possessions.) d. Testify. In another sense, the corrosion of metals has negative value. In a court of law, for instance, this can be used as evidence against the rich. That is, someone can accuse the rich of having been unworthy stewards of their riches. Instead of helping the poor and alleviating their needs, these rich people hoarded wealth and used it either for their own selfish pleasures or for no purpose at all.) 1 1 2 8 0 “tw://bible.?id=5.24.4|AUTODETECT|” e. Eat. James is rather descriptive in his denunciation of the rich. He says that corrosion will & eat your flesh like fire. ��7�� Fire is a devastating power; at sufficiently high temperatures it will consume everything in its path. James alludes to the judgment of God that is coming upon them 7 1 -1 9 0 “tw://bible.?id=5.24.4|AUTODETECT|” Deut. 24:4) 1 1 -1 9 0 “tw://bible.?id=23.10.16-23.10.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.10.16-23.10.17|AUTODETECT|” Isa. 10:16 17) 1 1 -1 9 0 “tw://bible.?id=23.30.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.30.27|AUTODETECT|” 30:27) 1 1 -1 9 0 “tw://bible.?id=26.15.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.15.7|AUTODETECT|” Ezek. 15:7) 1 1 -1 9 0 “tw://bible.?id=30.5.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=30.5.6|AUTODETECT|” Amos 5:6) 1 1 -1 9 0 “tw://bible.?id=44.12.23|AUTODETECT|” ). That judgment they cannot escape. In other words, although everyone will eventually appear before the judgment throne, God s wrath can strike the sinner even in this life, so that his physical body is destroyed. King Herod, boasting of his own power and riches, experienced God s immediate judgment when an angel of the Lord struck him down 7 1 -1 9 0 “tw://bible.?id=44.12.23|AUTODETECT|” Acts 12:23) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 f. Hoarded. Here is the conclusion of the matter: You have hoarded wealth in the last days. This text lends itself to various interpretations.) 1 1 2 8 0 “tw://bible.?id=40.6.20|AUTODETECT|” First, man s life on earth is short, as James points out (4:14), and will soon come to an end. On earth, people envy the rich because of their wealth and influence, but at the moment of death those who are materially rich are spiritually bankrupt. What man ought to do is to build up his spiritual bank account by storing up treasures in heaven 7 1 -1 9 0 “tw://bible.?id=40.6.20|AUTODETECT|” Matt. 6:20) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.2.5|AUTODETECT|” Second, a number of translations have the reading you have laid up treasure for the last days (italics added).��8�� Some interpreters assert that the rich accumulate treasures in the form of storing up wrath against [themselves] for the day of God s wrath 7 1 -1 9 0 “tw://bible.?id=45.2.5|AUTODETECT|” Rom. 2:5) 1 1 -1 9 0 0 ).��9��) 1 1 2 8 0 “tw://bible.?id=24.23.20|AUTODETECT|” Third, in the broader context of this verse, James twice mentions the imminent coming of the Lord (vv. 7 8) and then adds that the Judge is standing at the door (v. 9). The Lord and the Judge, of course, are one and the same.��10�� The expression the last days refers to the so-called end time, which is the age of fulfillment predicted in the Old Testament 7 1 -1 9 0 “tw://bible.?id=24.23.20|AUTODETECT|” Jer. 23:20) 1 1 -1 9 0 “tw://bible.?id=26.38.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.38.16|AUTODETECT|” Ezek. 38:16) 1 1 -1 9 0 “tw://bible.?id=28.3.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=28.3.5|AUTODETECT|” Hos. 3:5) 1 1 -1 9 0 “tw://bible.?id=29.2.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=29.2.28|AUTODETECT|” Joel 2:28) 1 1 -1 9 0 “tw://bible.?id=43.11.24|AUTODETECT|” ) and realized in the New Testament times 7 1 -1 9 0 “tw://bible.?id=43.11.24|AUTODETECT|” John 11:24) 1 1 -1 9 0 “tw://bible.?id=44.2.17|AUTODETECT|” [singular]; 12:48 [singular]; ) 7 1 -1 9 0 “tw://bible.?id=44.2.17|AUTODETECT|” Acts 2:17) 1 1 -1 9 0 “tw://bible.?id=55.3.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.3.1|AUTODETECT|” II Tim. 3:1) 1 1 -1 9 0 “tw://bible.?id=58.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.1.2|AUTODETECT|” Heb. 1:2) 1 1 -1 9 0 0 ). Precisely, the expression includes the period from Christ s first to his second coming. Rich people, says James, have gathered material wealth in the shadow of Christ s return. But when he comes, they must face judgment.) 1 4 2 8 0 0 ) Practical Considerations in 5:2 3) Verse 2) When reporters ask people on the last day of the calendar year what they expect from the new year, nine out of ten say that they hope to make more money. Money gives us security and the ability to acquire the necessities of life. We cannot live without money. We sell our skills and time on the labor market for financial returns, and all of us have the desire to progress by making more money. We never seem to get enough, for the more we receive the more we want.) 1 1 2 8 0 “tw://bible.?id=59.1.17|AUTODETECT|” What should be our attitude toward making money? Earthly possessions are like the tides of the sea: they come and go. Therefore, we ought not to base our destiny on the instability of earthly riches. Rather, we should receive every good and perfect gift out of God s hand 7 1 -1 9 0 “tw://bible.?id=59.1.17|AUTODETECT|” James 1:17) 1 1 -1 9 0 0 ) and then wisely dispense the money God gives us. When we remember the needs of our fellow man and give generously, we reflect God s generosity toward us.) 1 2 2 8 0 0 Verse 3) What is our message to those who have been endowed with earthly riches? The answer is Paul s relevant instruction to Timothy:) 1 1 2 8 0 “tw://bible.?id=54.6.17|AUTODETECT|” Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment.& In this way they will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life. [) 7 1 -1 9 0 “tw://bible.?id=54.6.17|AUTODETECT|” I Tim. 6:17) 1 1 -1 9 0 “tw://bible.?id=54.6.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=54.6.19|AUTODETECT|” 19) 1 1 -1 9 0 0 ]) 1 3 2 8 0 0 ) Greek Words, Phrases, and Constructions in 5:3) �0� with the noun testimony this preposition means with a view to or resulting in. ��11��) 1 1 2 8 0 “tw://bible.?id=66.17.16|AUTODETECT|” �p� ������ the plural form also occurs in other passages 7 1 -1 9 0 “tw://bible.?id=66.17.16|AUTODETECT|” Rev. 17:16) 1 1 -1 9 0 “tw://bible.?id=66.19.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.19.18|AUTODETECT|” 19:18) 1 1 -1 9 0 “tw://bible.?id=66.19.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.19.21|AUTODETECT|” 21) 1 1 -1 9 0 0 ). The noun ���� represents a person s physical existence and possessions.) 1 6 2 8 0 0 � this preposition refers to time, not purpose.) 3. Theft) 5:4) One sin always leads to others. The sin of greedily hoarding riches instead of sharing them with the poor prompts the sinner to rob the poor. In this instance, the rich rob the laborers who have mowed the fields in the harvest season.) 4. Look! The wages you failed to pay the workmen who mowed your fields are crying out against you.

The cries of the harvesters have reached the ears of the Lord Almighty.) James takes the readers out to the open fields, as it were, where no one can hide. Here they can see the injustice poor people suffer at the hands of the rich. Apparently the harvest season has come to an end, the fields are empty, and the barns of the rich are filled with the bounties of the earth. Although we cannot be certain, the readers of the epistle may have been among those who harvested the fields of the rich landowners.) 1 1 2 8 0 “tw://bible.?id=40.20.8|AUTODETECT|” a. The wages you failed to pay. The workers were day laborers who agreed with an employer on the daily wage and who expected to be paid at the end of the day 7 1 -1 9 0 “tw://bible.?id=40.20.8|AUTODETECT|” Matt. 20:8) 1 1 -1 9 0 “tw://bible.?id=3.19.13|AUTODETECT|” ). The law of Moses stipulated that the employer ought not [to] hold back the wages of a hired man overnight 7 1 -1 9 0 “tw://bible.?id=3.19.13|AUTODETECT|” Lev. 19:13) 1 1 -1 9 0 “tw://bible.?id=5.24.14-5.24.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.24.14-5.24.15|AUTODETECT|” Deut. 24:14 15) 1 1 -1 9 0 0 ). Their families were dependent on the daily earnings of these workers; delay in payments meant no food at the dinner table and anguish in the souls of the laborers.) 1 1 2 8 0 0 b. The workmen who mowed your fields. Cultivated fields that yielded crops belonged to prosperous landowners. Some of them had appointed managers while they themselves lived elsewhere. They hired extra farm laborers to cut the standing grain, bundle it, and to collect the sheaves into shocks. These workers were needed so that the ripened grain did not spoil because of bad weather or other reasons.) 1 1 2 8 0 “tw://bible.?id=19.126.5-19.126.6|AUTODETECT|” c. The wages & [of] the workmen & are crying out against you. Instead of the joy of the harvest season 7 1 -1 9 0 “tw://bible.?id=19.126.5-19.126.6|AUTODETECT|” Ps. 126:5 6) 1 1 -1 9 0 “tw://bible.?id=24.22.13|AUTODETECT|” ), these laborers had to cope with anger because of broken promises, delays, and the prospect of not being paid at all. They cried out against the rich and demanded justice. Presumably they were acquainted with the curse God pronounced upon the rich who made their countrymen work for nothing 7 1 -1 9 0 “tw://bible.?id=24.22.13|AUTODETECT|” Jer. 22:13) 1 1 -1 9 0 “tw://bible.?id=39.3.5|AUTODETECT|” ; also see ) 7 1 -1 9 0 “tw://bible.?id=39.3.5|AUTODETECT|” Mal. 3:5) 1 1 -1 9 0 “tw://bible.?id=42.10.7|AUTODETECT|” ). Perhaps they knew the saying of Jesus, the worker deserves his wages 7 1 -1 9 0 “tw://bible.?id=42.10.7|AUTODETECT|” Luke 10:7) 1 1 -1 9 0 “tw://bible.?id=54.5.18|AUTODETECT|” ; and compare ) 7 1 -1 9 0 “tw://bible.?id=54.5.18|AUTODETECT|” I Tim. 5:18) 1 1 -1 9 0 0 ). They had no one to defend them but God.) 1 15 2 8 0 0 d. The cries of the harvesters have reached the ears of the Lord Almighty. The mowers and the harvesters are the same people. Their cries are not heard by the rich, but the Lord hears his people. The New King James Version provides a literal translation of the Greek in the words the Lord of Sabaoth. The New International Version, by contrast, translates these words Lord Almighty.

This translation communicates but does not necessarily give the significance of the original expression Lord Sabaoth, that is, Lord of the armies in heaven and on earth.��12�� God the omnipotent is on the side of the downtrodden. He puts his majestic power to work to vindicate his people and to mete out swift justice to their adversaries. Thanks to Martin Luther we have become familiar with the name Sabaoth.) Dost ask who that may be?) Christ Jesus, it is He;) Lord Sabaoth His name,) From age to age the same,) And He must win the battle.) ) Greek Words, Phrases, and Constructions in 5:4) �������� the aorist tense of this active participle from ��� (I mow) specifies that the work had ended.) ������������ from ��������, (I deprive, defraud), this perfect passive participle differs not in meaning from the perfect passive participle ������������ (derived from ��������, I withdraw, defraud). The perfect tense denotes an action that began in the past and continues in the present.) 4. Indulgence) 5:5) The sin of greed causes a person to degenerate from theft to living a life of luxury and indulgence. In other words, the money taken from the poverty-stricken laborers is spent on extravagances.

In scathing tones James denounces the rich.) 5. You have lived on earth in luxury and self-indulgence. You have fattened yourselves in the day of slaughter.) After they have increased their wealth, the rich turn to luxuries and sinful pleasures. They are able to afford all the bodily comforts they desire and literally squander their resources on wasteful living.) 1 1 2 8 0 “tw://bible.?id=42.16.19|AUTODETECT|” Jesus portrayed the rich man who was dressed in purple and fine linen and lived in luxury every day 7 1 -1 9 0 “tw://bible.?id=42.16.19|AUTODETECT|” Luke 16:19) 1 1 -1 9 0 0 ) as a man deserving hellish punishment not for what he did but for what he failed to do.��13�� That is, the rich man failed to love God and failed to care for his neighbor Lazarus. That was his sin.) 1 1 2 8 0 “tw://bible.?id=42.15.13|AUTODETECT|” In another parable Jesus pictures an immoral young man who squandered his wealth in wild living 7 1 -1 9 0 “tw://bible.?id=42.15.13|AUTODETECT|” Luke 15:13) 1 1 -1 9 0 0 ). According to the young man s brother, he wasted it on prostitutes (v. 30). This is the life those rich people whom James denounces pursued. Therefore James addresses them harshly.) 1 1 2 8 0 “tw://bible.?id=24.12.3|AUTODETECT|” You have fattened yourselves in the day of slaughter 7 1 -1 9 0 “tw://bible.?id=24.12.3|AUTODETECT|” Jer. 12:3) 1 1 -1 9 0 “tw://bible.?id=24.25.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.25.34|AUTODETECT|” 25:34) 1 1 -1 9 0 0 ). In picturesque language James compares them to domestic animals that are daily gorging themselves without knowing their destined end. As cattle being fattened for the day of slaughter, so the rich are indulging themselves in luxury and licentiousness and are unaware of the impending day of judgment.��14�� Yet their doom is certain and their destruction swift.) 1 13 2 8 0 0 ) Greek Words, Phrases, and Constructions in 5:5) ������� the aorist tense with that of the other two verbs in this verse is constative; that is, the aorist encompasses the entire period in which the rich fattened themselves. The noun ������� (hearts) need not be translated literally; with the verb it expresses the reflexive themselves. ) � this preposition means on or in, not for (�0�).) 5. Murder) 5:6) The last sin is that of murder. In their quest for wealth the rich have not shrunk from taking the lives of others. Their sin of greed gave birth to theft; that sin spawned self-indulgence; and eventually it caused them to commit murder.) 6. You have condemned and murdered innocent men, who were not opposing you.) How do we understand the word murdered?

We can interpret it literally or figuratively. Those rich people who perhaps brought poor people into court (2:6) now are guilty of murder.��15�� Directly or indirectly they killed a human being who was unable to defend himself.) We can also take the word metaphorically. For instance, a rich man who withholds the wages of a laborer deprives him of his livelihood and thus indirectly commits an act of murder. In the second century before Christ, Joshua ben Sira said,) ) The bread of the needy is the life of the poor; whoever deprives them of it is a man of blood. To take away a neighbor s living is to murder him; to deprive an employee of his wages is to shed his blood. [Sir. 34:21 22, RSV]) By taking the two verbs condemn and murder together, we understand the text to say that the rich had gone to court and had used their wealth to subvert justice. They were determined to rid themselves of the poor man, although he was righteous and had not opposed the rich.��16�� With the law on their side, they had committed murder.

The precise details of time, place, and circumstances, James does not reveal. He is interested only in the fact that the rich perpetrate murder of innocent men.) 1 1 2 8 0 “tw://bible.?id=40.5.39|AUTODETECT|” The New International Version puts the object innocent men in the plural. Other versions give a literal translation of the text, for example, You have condemned, you have killed the righteous man; he does not resist you (RSV). Instead of attempting to explain who the righteous man is some interpreters think of Jesus or James himself, for he bore the name the Just we do well to take the words righteous man distributively and therefore to refer to the murdering of innocent people who refuse to resist oppression 7 1 -1 9 0 “tw://bible.?id=40.5.39|AUTODETECT|” Matt. 5:39) 1 1 -1 9 0 0 ).) 1 16 2 8 0 0 ) Greek Words, Phrases, and Constructions in 5:6) �x� ������� the definite article with the substantive (adjective) defines the generic class of righteous people.��17��) ) B. Necessity of Patience) 5:7 11) 7 Be patient, then, until the Lord s coming. See how the farmer waits for the land to yield its valuable crop and how patient he is for the autumn and spring rains. 8 You too, be patient and stand firm, because the Lord s coming is near. 9 Don t grumble against each other, brothers, or you will be judged. The Judge is standing at the door!) 10 Brothers, as an example of patience in the face of suffering, take the prophets who spoke in the name of the Lord. 11 As you know, we consider blessed those who have persevered. You have heard of Job s perseverance and have seen what the Lord finally brought about. The Lord is full of compassion and mercy.) ) 1.

Plea for Patience) 5:7 8) In this part of the epistle the author assumes the role of the pastor. He has given vent to his indignation toward the rich; now he affectionately addresses the readers by calling them brothers (also see vv. 7, 9, 10, 12, 19). He expresses his concern that they exercise the virtue of patience. He resorts to repetition: four times in succession he uses the term patience (vv. 7 [twice], 8, 10) and twice he employs the concept persevere (v. 11). And that is where James puts the emphasis.) 7. Be patient, then, brothers, until the Lord s coming.

See how the farmer waits for the land to yield its valuable crop and how patient he is for the autumn and spring rains. 8. You too, be patient and stand firm, because the Lord s coming is near.) Note these observations:) a. Command) Fully aware of their adversities, James tells his readers to exercise patience. The adverb then links the command to be patient to the preceding verses in which James describes the oppressive conditions under which the poor live. In a sense, James takes up the theme with which he begins his epistle: Consider it pure joy, my brothers, whenever you face trials of many kinds (1:2).) 1 1 2 8 0 “tw://bible.?id=20.15.18|AUTODETECT|” Patience is a virtue possessed by few and sought by many. We are living in a society that champions the word instant. But to be patient, as James uses the word, is much more than passively waiting for the time to pass. Patience is the art of enduring someone whose conduct is incompatible with that of others and sometimes even oppressive. A patient man calms a quarrel, for he controls his anger and does not seek revenge 7 1 -1 9 0 “tw://bible.?id=20.15.18|AUTODETECT|” Prov. 15:18) 1 1 -1 9 0 “tw://bible.?id=20.16.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=20.16.32|AUTODETECT|” 16:32) 1 1 -1 9 0 0 ).��18��) 1 1 2 8 0 “tw://bible.?id=2.34.6|AUTODETECT|” The old English term long-suffering does not mean to suffer a while but to tolerate someone for a long time. To say it differently, patience is the opposite of being short-tempered. God displays patience by being slow to anger when man continues in sin even after numerous admonitions 7 1 -1 9 0 “tw://bible.?id=2.34.6|AUTODETECT|” Exod. 34:6) 1 1 -1 9 0 “tw://bible.?id=19.86.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.86.15|AUTODETECT|” Ps. 86:15) 1 1 -1 9 0 “tw://bible.?id=45.2.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.2.4|AUTODETECT|” Rom. 2:4) 1 1 -1 9 0 “tw://bible.?id=45.9.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.9.22|AUTODETECT|” 9:22) 1 1 -1 9 0 “tw://bible.?id=60.3.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.3.20|AUTODETECT|” I Peter 3:20) 1 1 -1 9 0 “tw://bible.?id=61.3.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.3.15|AUTODETECT|” II Peter 3:15) 1 1 -1 9 0 0 ).��19�� Man ought to reflect that divine virtue in his day-to-day life.) 1 1 2 8 0 “tw://bible.?id=5.32.35|AUTODETECT|” James knows that the readers of his epistle are unable to defend themselves against their oppressors. Therefore, he urges them to exercise patience and to leave matters in the hands of God, who is coming to deliver them. Even if they were able to do so, they should not take matters into their own hands. God has said, It is mine to avenge; I will repay 7 1 -1 9 0 “tw://bible.?id=5.32.35|AUTODETECT|” Deut. 32:35) 1 1 -1 9 0 “tw://bible.?id=45.12.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.12.12|AUTODETECT|” Rom. 12:12) 1 1 -1 9 0 “tw://bible.?id=58.10.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.10.30|AUTODETECT|” Heb. 10:30) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=53.1.5-53.1.6|AUTODETECT|” Be patient & until the Lord s coming. The readers know that the Lord is coming back in the capacity of Judge.��20�� They ought to exercise self-control toward their adversaries and demonstrate patience in respect to the coming of the Lord. He will avenge his people when he returns 7 1 -1 9 0 “tw://bible.?id=53.1.5-53.1.6|AUTODETECT|” II Thess. 1:5 6) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 b. Example) Throughout his epistle the writer reveals his love for God s creation. In this verse he portrays the expectations of the farmer who anticipates a bountiful harvest but must patiently wait for the arrival of the autumn and spring rains. The farmer has learned that everything grows according to the seasons of the year. He knows how many days are needed for a plant to develop from germination to harvest. Moreover, he knows that without the proper amount of rainfall at the right moment, his labors are in vain.) 1 1 2 8 0 “tw://bible.?id=5.11.14|AUTODETECT|” Although the amounts of rainfall in Israel fluctuate, the farmer knows that he can expect the autumn rain, beginning with a number of thunderstorms, in the latter part of October. Then he can plant his seed so that germination takes place. And he eagerly hopes for a sufficient amount of rainfall in April and May when the grain is maturing and the yield increases every time the rains come down. He depends, therefore, on the autumn and the spring rains 7 1 -1 9 0 “tw://bible.?id=5.11.14|AUTODETECT|” Deut. 11:14) 1 1 -1 9 0 “tw://bible.?id=24.5.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.5.24|AUTODETECT|” Jer. 5:24) 1 1 -1 9 0 “tw://bible.?id=28.6.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=28.6.3|AUTODETECT|” Hos. 6:3) 1 1 -1 9 0 “tw://bible.?id=29.2.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=29.2.23|AUTODETECT|” Joel 2:23) 1 1 -1 9 0 0 ).��21�� He is able to predict the coming of the rain, but he cannot speak with certainty about the harvest. He waits with eager expectation.) 1 1 2 8 0 0 c. Repetition) 1 1 2 8 0 “tw://bible.?id=1.8.22|AUTODETECT|” James applies the example of the farmer to the readers. You too, be patient and stand firm, because the Lord s coming is near. As the farmer confidently waits for the coming of the autumn rain and the spring rain on which his harvest depends, so the believer waits patiently for the coming of the Lord. As God promised Noah that as long as the earth endures, seedtime and harvest & will never cease 7 1 -1 9 0 “tw://bible.?id=1.8.22|AUTODETECT|” Gen. 8:22) 1 1 -1 9 0 0 ), so the Lord has given the believer the promise that he will return.) 1 8 2 8 0 0 James tells the readers to be patient and to stand firm ( to strengthen your hearts in the original). They can say with confidence that the Lord is coming back, but they do not know when that will be. While they are waiting, doubt and distraction often enter their lives. For this reason, James counsels his readers to stand firm in the knowledge that the Lord in due time will fulfill his promise made to the believers. He falls into repetition, but the reminder of the Lord s imminent return is necessary so that the readers will not lose heart in difficult circumstances.) ) Greek Words, Phrases, and Constructions in 5:7 8) Verse 7) ������������� from the combination ������ (long) and ����� (temper). Although the action is durative by nature, in the aorist imperative it is punctiliar.��22�� In a sense, it is similar to the present tense (also see v. 8).) �� ���� the temporal conjunction �� (until) controls the aorist subjunctive of the verb ���� (from �������, I receive).) Verse 8) ��v Q���� the inclusion of the adjunctive use of ��� and the personal pronoun Q���� are for emphasis.) 1 1 2 8 0 “tw://bible.?id=40.21.34|AUTODETECT|” $������ from ����� (I approach), the perfect active indicative denotes an event that has come near and is now at hand 7 1 -1 9 0 “tw://bible.?id=40.21.34|AUTODETECT|” Matt. 21:34) 1 1 -1 9 0 “tw://bible.?id=40.26.45|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.26.45|AUTODETECT|” 26:45) 1 1 -1 9 0 “tw://bible.?id=42.21.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.21.8|AUTODETECT|” Luke 21:8) 1 1 -1 9 0 “tw://bible.?id=42.22.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.1|AUTODETECT|” 22:1) 1 1 -1 9 0 “tw://bible.?id=44.7.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.17|AUTODETECT|” Acts 7:17) 1 1 -1 9 0 “tw://bible.?id=45.13.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.13.12|AUTODETECT|” Rom. 13:12) 1 1 -1 9 0 “tw://bible.?id=60.4.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.4.7|AUTODETECT|” I Peter 4:7) 1 1 -1 9 0 0 ).) 1 8 2 8 0 0 2. Warning Against Impatience) 5:9) James is fully aware of the oppression and hardship the recipients of his letter daily experience. He deals with them pastorally and advises them accordingly.) 9. Don t grumble against each other, brothers, or you will be judged. The judge is standing at the door!) The people James addresses live in oppressive situations that cause them to lose patience with those who deprive them of the basic necessities. In time, they become irritable toward those who share their miseries.��23�� They give vent to their repressed feelings and lash out at those who are close to them.

Their behavior is understandable. At this point, however, pastor James appears and admonishes them not to grumble against one another. He knows that they are grumbling against members of the Christian community. We assume that the rich who oppressed them were too far removed from them to hear their groanings.) Groaning and grumbling is the opposite of being joyful and thankful. Although at times the believer may find himself in unenviable living conditions, the fact remains that when he begins to grumble, he falls into sin. He sins because he accuses God, perhaps indirectly, for the misfortunes he receives.) Directly, the grumbler finds fault with his fellow man, blames him for the troubles both he and his fellow man have to endure, and judges him unjustly.

That is contrary to the royal law of love, for the complainer then speaks against the law and judges it (4:11). James reminds the grumblers, whom he affectionately calls brothers, that they fall into judgment themselves. God himself will judge them. In fact, James says, The Judge is standing at the door! ) The sinner is only one heartbeat away from the Judge. For when death strikes, the grumbler enters the presence of God, who will judge him for every idle word he has spoken. Everyone who passes through the portals of death meets the Judge on the other side.

Writes Calvin, What, then, will be the case, but that every one who seeks to bring judgment on others, must allow the same against himself; and thus all will be given up to the same ruin. ��24��) 1 1 2 8 0 “tw://bible.?id=66.22.20|AUTODETECT|” The remark of James is a word of warning for the impatient grumbler and a word of comfort for the person who keeps his eye of faith fixed on Jesus. The church of all ages utters the prayer the apostle John has recorded at the close of the New Testament, Amen. Come, Lord Jesus 7 1 -1 9 0 “tw://bible.?id=66.22.20|AUTODETECT|” Rev. 22:20) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 ) Doctrinal Considerations in 5:7 9) 1 1 2 8 0 “tw://bible.?id=45.13.11-45.13.12|AUTODETECT|” In the middle of the first century of the Christian era, leaders in the church expected the Lord Jesus Christ to return in their lifetime. In his letters Paul tells his readers that the day of Christ is at hand 7 1 -1 9 0 “tw://bible.?id=45.13.11-45.13.12|AUTODETECT|” Rom. 13:11 12) 1 1 -1 9 0 “tw://bible.?id=46.1.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.1.8|AUTODETECT|” I Cor. 1:8) 1 1 -1 9 0 “tw://bible.?id=47.1.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.1.14|AUTODETECT|” II Cor. 1:14) 1 1 -1 9 0 “tw://bible.?id=50.1.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.1.6|AUTODETECT|” Phil. 1:6) 1 1 -1 9 0 “tw://bible.?id=50.1.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=50.1.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=50.2.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.16|AUTODETECT|” 2:16) 1 1 -1 9 0 “tw://bible.?id=52.5.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.2|AUTODETECT|” I Thess. 5:2) 1 1 -1 9 0 “tw://bible.?id=53.2.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.2.2|AUTODETECT|” II Thess. 2:2) 1 1 -1 9 0 0 ). Of course, Paul s two epistles to the church at Thessalonica deal primarily with the topic of Christ s return. For Paul, the coming of Jesus was imminent.) 1 13 2 8 0 0 The writer of the Epistle to the Hebrews also speaks about the end of time. Says he, In these last days [God] has spoken to us (1:2). He declares that Christ & will appear a second time & to bring salvation to those who are waiting for him (9:28). And he points to the imminence of Christ s return when he says, Let us not give up meeting together, & but let us encourage one another and all the more as you see the Day approaching (10:25).) James also mentions the doctrine of Christ s return. In the fifth chapter of his epistle he addresses the rich who have hoarded wealth in the last days (v. 3). Especially in exhorting his readers to be patient, James notes that the coming of the Lord is near (vv. 7 8).

Moreover, he identifies the Lord with the Judge who is standing at the door (v. 9). James anticipates that the return of the Lord will take place soon so that the wicked receive their just reward and the righteous be delivered from oppression.��25��) ) Greek Words, Phrases, and Constructions in 5:9) �t ��������� the present tense of the imperative preceded by the negative particle �� indicates that the readers were engaged in grumbling.) ������� the aorist passive subjunctive in this negative purpose clause implies that Christ is the Judge on the judgment day.) ��� this preposition governs the genitive case and means before. With the plural ��� ����� (the doors) it constitutes an idiom in New Testament Greek that is translated in current English as at the door. ) ������ the perfect tense from 5����� (I stand still) has a present connotation.) 3. Examples) 5:10 11) James takes the first example of patience from nature the expectation of the fall and the spring rains (5:7) and the second from Scripture. He knows that the readers are fully acquainted with the history of the Old Testament prophets. Therefore, he writes,) 10.

Brothers, as an example of patience in the face of suffering, take the prophets who spoke in the name of the Lord.) Once again the pastor addresses the members of the church by tenderly calling them brothers (see 5:7, 9). He instructs them not by a negative command (v. 9) but by a positive example. He exhorts them to follow the scriptural model of the prophets.) 1 1 2 8 0 “tw://bible.?id=58.4.11|AUTODETECT|” The word example is most important. In the original it stands first in the sentence and thus receives all the emphasis. The expression has two meanings: in the bad sense, it refers to the ungodly whose conduct we are told to avoid 7 1 -1 9 0 “tw://bible.?id=58.4.11|AUTODETECT|” Heb. 4:11) 1 1 -1 9 0 “tw://bible.?id=61.2.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.2.6|AUTODETECT|” II Peter 2:6) 1 1 -1 9 0 “tw://bible.?id=43.13.15|AUTODETECT|” ); in the good sense, it describes the righteous whose conduct we are to imitate 7 1 -1 9 0 “tw://bible.?id=43.13.15|AUTODETECT|” John 13:15) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=58.11.0|AUTODETECT|” Who are the righteous who are worthy to be imitated? They are the prophets mentioned in the Old Testament. The readers were familiar with the history of the prophets, for in Jewish synagogues and Christian churches the Old Testament was read. We ought not limit the term prophets to describing only those who wrote prophetical books. Prominent figures of the Old Testament era are examples of patient endurance 7 1 -1 9 0 “tw://bible.?id=58.11.0|AUTODETECT|” Heb. 11) 1 1 -1 9 0 0 ).��26�� Think of the persecution Elijah endured from King Ahab, the hardship Jeremiah suffered at the hands of the kings of Judah, and the perseverance Daniel displayed when he was put in the lions den during the time of the exile. All of these, and numerous others, suffered because they spoke in the name of the Lord. ) 1 1 2 8 0 “tw://bible.?id=27.9.6|AUTODETECT|” In his prayer of confession, Daniel addresses God and says, We have not listened to your servants the prophets, who spoke in your name to our kings, our princes and our fathers, and to all the people of the land 7 1 -1 9 0 “tw://bible.?id=27.9.6|AUTODETECT|” Dan. 9:6) 1 1 -1 9 0 0 ). This is what the prophets did, and James exhorts the readers of his epistle to follow their example. When they imitate the prophets, they will have to endure insult and persecution, and run the risk of losing their lives. Nevertheless, they ought to count themselves among those who are called blessed.) 1 1 2 8 0 0 11a. As you know, we consider blessed those who have persevered.) 1 1 2 8 0 “tw://bible.?id=40.5.11-40.5.12|AUTODETECT|” In this verse we hear the echo of one of Jesus beatitudes, Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you 7 1 -1 9 0 “tw://bible.?id=40.5.11-40.5.12|AUTODETECT|” Matt. 5:11 12) 1 1 -1 9 0 0 ). James intimates that the readers are familiar with this word of Jesus.) 1 3 2 8 0 0 Blessed are the people who have persevered and continue to persevere. In the introduction to his epistle James writes the beatitude, Blessed is the man who perseveres under trial (1:12; also see 1:3). Toward the end of his epistle, he mentions perseverance in the context of a discussion on patience (5:11). James seems to say that the persevering believer actively bears up under trials and temptations and remains courageous.��27�� He provides a striking example by referring to job.) 11b. You have heard of Job s perseverance and have seen what the Lord finally brought about.) Perhaps because of our reliance on Bible translations, the proverbial patience of Job has become well known. But in his epistle, James uses the word perseverance rather than patience. ��28�� He introduces the noun perseverance with the verb to persevere in the preceding sentence: As you know, we consider blessed those who have persevered (v. 11a; also see 1:3, 4, 12). Patience can be described as passive endurance; by contrast, perseverance is the active determination of a believer whose faith triumphs in the midst of afflictions.) 1 1 2 8 0 “tw://bible.?id=26.14.14|AUTODETECT|” What do we know about the patience of Job? The prophet Ezekiel mentions him with Noah and Daniel. However, the prophet extols not patience but righteousness as the qualifying virtue of Job 7 1 -1 9 0 “tw://bible.?id=26.14.14|AUTODETECT|” Ezek. 14:14) 1 1 -1 9 0 “tw://bible.?id=26.14.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=26.14.20|AUTODETECT|” 20) 1 1 -1 9 0 0 ). Even in the Book of Job, patience is not one of Job s outstanding characteristics. Job betrays his impatience when he curses the day of his birth (3:1) and when he says that the long-winded speeches of his three friends never end (16:3).) 1 5 2 8 0 0 Then, what makes Job unforgettable? He is known for his steadfastness, that is, his persevering faith that triumphed in the end. Because Job did not sin in what he said (2:10), God eventually blessed him with twice as many possessions as he had before (42:12 13). For this reason, James tells his readers that they have seen what the Lord finally brought about. God blessed Job because of his persevering faith.) 11c. The Lord is full of compassion and mercy.) If God permitted Satan to take everything Job possessed, if God allowed the rich people to oppress the poor in the days of James, is he at all concerned about man s lot on earth?) Yes, God is concerned about his people.

James writes these assuring words, The Lord is full of compassion and mercy. Although he does not quote the Old Testament Scriptures, he alludes to at least two passages:) ) 1 1 2 8 0 “tw://bible.?id=2.34.6|AUTODETECT|” The Lord, the Lord, the compassionate and gracious God, slow to anger, abounding in love and faithfulness. [) 7 1 -1 9 0 “tw://bible.?id=2.34.6|AUTODETECT|” Exod. 34:6) 1 1 -1 9 0 0 ]) 1 1 2 8 0 0 The Lord is compassionate and gracious,) 1 1 2 8 0 “tw://bible.?id=19.103.8|AUTODETECT|” slow to anger, abounding in love. [) 7 1 -1 9 0 “tw://bible.?id=19.103.8|AUTODETECT|” Ps. 103:8) 1 1 -1 9 0 0 ]) 1 7 2 8 0 0 But James goes one step further than these two passages. He coins a word in Greek that does not occur anywhere else in the New Testament. He says, The Lord is full of compassion (italics added).��29�� God is more than compassionate; he is filled with compassion. His heart goes out to the person in need of help.) What is compassion? It is a feeling; the word is best translated heart. Furthermore, compassion is synonymous with mercy.

Mercy extends to man and is received by him. Mercy has an external aspect; it reaches out to man.) James exhorts the readers to imitate the prophets, reminds them of Job s perseverance, and teaches them about God s abounding love and mercy. His message is: God will sustain you.) ) Doctrinal Considerations in 5:10 11) When the governor of a state grants mercy to a criminal on death row, he acts on the basis of compassion and forbearance. Mercy is received by the convict, who experiences a mitigation of the penalty.) God grants mercy to the sinner because of the sacrificial death of Jesus Christ. Man s plea for mercy that is presented to God in the name of Christ is met in the form of remission of sin. Man s sins are erased as if he had never sinned at all.) 1 1 2 8 0 “tw://bible.?id=24.31.33|AUTODETECT|” God s mercy, however, goes beyond the pardon of sin. God extends mercy in the form of help in time of need. Whenever someone appeals to him, God sends aid because he has given his covenant promise to his people: I will be their God, and they will be my people 7 1 -1 9 0 “tw://bible.?id=24.31.33|AUTODETECT|” Jer. 31:33) 1 1 -1 9 0 “tw://bible.?id=58.8.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.8.10|AUTODETECT|” Heb. 8:10) 1 1 -1 9 0 0 ). God keeps his Word and fulfills his promise.��30��) 1 15 2 8 0 0 ) Greek Words, Phrases, and Constructions in 5:10 11) Verse 10) ��� ���������� ��v ��� ����������� the first noun has an active meaning and refers to the suffering that a person endures, a strenuous effort that one makes, or perseverance that he practices. ��31�� The second noun patience can be taken together with the first. Because both nouns are in the genitive case, the one is dependent on the other. The translation, then, is patience in suffering. ��32��) ��z� �������� with Q�������� (example) this noun is part of a double accusative, and thus it lacks the helping particle `� (as). The accusative is used predicatively.��33��) Verse 11) ��z� Q����������� the participle in the aorist tense with the definite article refers to a general class of people. The aorist is constative.) �x ����� ������ the context clearly indicates that this phrase is not a reference to the death of Jesus.) ) C. Oaths) 5:12) 12 Above all, my brothers, do not swear not by heaven or by earth or by anything else.

Let your Yes be yes, and your No, no, or you will be condemned.) ) Once more James returns to a discussion on the use of the tongue (see 1:19, 26; 3:1 12). The connection between this verse and the preceding verses is scant. The warning not to grumble against one another to avoid falling under judgment (5:9) is somewhat parallel to the prohibition not to use an oath lightly, or you will be condemned (5:12).) 12. Above all, my brothers, do not swear not by heaven or by earth or by anything else. Let your Yes be yes, and your No, no, or you will be condemned.) 1 1 2 8 0 “tw://bible.?id=60.4.8|AUTODETECT|” What is the significance of the phrase above all? If James means to say that the readers ought to pay special attention to the warning not to swear, we would have expected a more elaborate admonition. And if James wished to convey the importance of this verse in the light of the preceding verses, we would have expected a definite connection. As it stands now, this verse has little in common with the foregoing passage. Perhaps we must conclude that James is coming to the end of his epistle and wishes to mention a series of admonitions 7 1 -1 9 0 “tw://bible.?id=60.4.8|AUTODETECT|” I Peter 4:8) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 a. Similarity) The resemblance between the words of Jesus recorded in the Sermon on the Mount and this verse is unmistakable. By placing the verses in parallel columns, we can see that James relied on the saying of Jesus.) 7 1 2 8 0 “tw://bible.?id=40.5.34|AUTODETECT|” Matthew 5:34) 1 1 -1 9 0 “tw://bible.?id=40.5.35|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.5.35|AUTODETECT|” 35) 1 1 -1 9 0 “tw://bible.?id=40.5.37|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.5.37|AUTODETECT|” 37) 1 1 -1 9 0 “tw://bible.?id=59.5.12|AUTODETECT|” ) 7 1 -1 9 0 “tw://bible.?id=59.5.12|AUTODETECT|” James 5:12) 1 1 -1 9 0 0 ) 1 17 2 8 0 0 But I tell you, Above all, my brothers, ) Do not swear at all: do not swear ) either by heaven, not by heaven ) for it is God s throne; ) or by the earth, or by earth ) for it is his footstool; ) or by Jerusalem, or by anything else. ) for it is the city of the ) Great King.& Simply ) let your Yes be Yes, Let your Yes be yes, ) and your No, No ; and your No, no, ) anything beyond this or you will be ) comes from the evil one. condemned. ) ) ) Most likely James depended on memory and not on manuscript when he wrote these words. If the Epistle of James was written in the first part of the first century of the Christian era, the writer would have taken these words from the oral gospel preached by the apostles and the apostolic helpers. James, then, bases his admonition to refrain from swearing careless oaths not merely on Scripture but in this case directly on the authority of Jesus.) b. Practice) 1 1 2 8 0 “tw://bible.?id=2.20.7|AUTODETECT|” Like Jesus, James fulminates against the Jewish custom of strengthening statements with nonbinding oaths. The people knew the commandment, You shall not misuse the name of the Lord your God, for the Lord will not hold anyone guiltless who misuses his name 7 1 -1 9 0 “tw://bible.?id=2.20.7|AUTODETECT|” Exod. 20:7) 1 1 -1 9 0 “tw://bible.?id=5.5.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.5.11|AUTODETECT|” Deut. 5:11) 1 1 -1 9 0 0 ). To remain guiltless, the Jews had made a distinction between binding and nonbinding oaths. Instead of using the divine name (which would be binding), they swore by heaven or by earth or by anything else. In their opinion, that would be nonbinding and would not incur the wrath of God.��34�� Both Jesus and James denounce this practice; the intention of appealing to God remains the same, even though one pretends to avoid using God s name.) 1 4 2 8 0 0 c. Implications) Is the swearing of oaths forbidden? Both Jesus and James say do not swear. If in a court of law defendant, plaintiff, lawyers, jury, and judge could be certain that every spoken word would be absolutely true to fact, oath taking would be superfluous. Because men shade the truth and falsify the facts at hand, the use of the oath is necessary. The person who takes the oath and breaks it faces divine wrath.) The teaching of Jesus, reiterated by James, is simple: Let your Yes be Yes, and your No, No. That is, be honest and speak the truth at all times. Let no flippant word come from your lips. Let everyone know that your word is as good as gold. ) d. Application) 1 1 2 8 0 “tw://bible.?id=40.12.36-40.12.37|AUTODETECT|” James concludes his admonition by saying that if you fail to speak the truth, you will be condemned. A literal translation of this clause is, so that you may not fall under judgment (NASB). That is, God s judgment strikes anyone who carelessly swears an oath and fails to uphold the truth. Says Jesus to the Pharisees of his day, But I tell you that men will have to give account on the day of judgment for every careless word they have spoken. For by your words you will be acquitted, and by your words you will be condemned 7 1 -1 9 0 “tw://bible.?id=40.12.36-40.12.37|AUTODETECT|” Matt. 12:36 37) 1 1 -1 9 0 0 ).��35��) 1 3 2 8 0 0 ) Practical Considerations in 5:12) Change the customs, culture, country, and nationality of people in the first century to our day and the truth of this text remains the same. True, we are not in the habit of swearing by heaven or earth to affirm the words we speak. And certainly we would not think of using the name of God in vain. But we seem to have no objection to the expression by George and its numerous variations. Some people cross their hearts to assert the veracity of their words. These worldly practices, however, are contrary to the teachings of Scripture. Those who resort to them incur divine condemnation.) 1 1 2 8 0 “tw://bible.?id=43.14.6|AUTODETECT|” Houses and buildings that are built on firm foundations need no supporting props. Likewise, the person whose foundation is Jesus Christ, with whom he continually communicates in prayer, has no need to strengthen his words. He speaks the truth because he himself is grounded in Christ, who said I am & the truth 7 1 -1 9 0 “tw://bible.?id=43.14.6|AUTODETECT|” John 14:6) 1 1 -1 9 0 0 ). Truth depends not on the use of expressions that approach profanity, but on the simple yes that remains yes and no that stays no.) 1 8 2 8 0 0 On Christ the solid rock I stand) All other ground is sinking sand.) Edward Mote) ) Greek Words, Phrases, and Constructions in 5:12) ��� this preposition means before, and indicates preference in the sense of superiority. ��36��) �t @������ the present active imperative preceded by the negative particle is a prohibition to stop doing something that is being practiced. That is, stop the practice of swearing oaths.��37��) ���� the adjective ���� refers to another of the same kind. E���� (oath) is a cognate accusative with the verb @���� (I swear).) 1 1 2 8 0 “tw://bible.?id=40.5.37|AUTODETECT|” $�� this is the alternate form of ��� 7 1 -1 9 0 “tw://bible.*?id=40.5.37|AUTODETECT|” Matt. 5:37) 1 1 -1 9 0 0 ) as the third person singular present active imperative of �0�� (I am).) 1 11 2 8 0 0 ������ from ����� (I fall). The negative purpose clause demands the use of the subjunctive. The aorist points to single action.) ) D. Persistence in Prayer) 5:13 18) 13 Is any one of you in trouble? He should pray. Is anyone happy?

Let him sing songs of praise. 14 Is any one of you sick? He should call the elders of the church to pray over him and anoint him with oil in the name of the Lord. 15 And the prayer offered in faith will make the sick person well; the Lord will raise him up. If he has sinned, he will be forgiven. 16 Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous man is powerful and effective.) 17 Elijah was a man just like us. He prayed earnestly that it would not rain, and it did not rain on the land for three and a half years. 18 Again he prayed, and the heavens gave rain, and the earth produced its crops.) ) James seems to have a penchant for formulating short questions and short answers for the benefit of the church. These short, pithy sentences are quite effective.) 1.

Prayer and Praise) 5:13) 13. Is any of you in trouble? He should pray. Is anyone happy? Let him sing songs of praise.) 1 1 2 8 0 “tw://bible.?id=50.4.4|AUTODETECT|” The Christian does not always live on a mountaintop of faith. Although Paul instructs the believer to rejoice always 7 1 -1 9 0 “tw://bible.?id=50.4.4|AUTODETECT|” Phil. 4:4) 1 1 -1 9 0 “tw://bible.?id=52.5.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.16|AUTODETECT|” I Thess. 5:16) 1 1 -1 9 0 0 ), the simple facts of life are that from time to time the believer is in trouble. This trouble can be physical, mental, personal, financial, spiritual, or religious to mention no more. When someone is mentally depressed, even with special effort he finds it difficult to be joyful. Therefore, James counsels anyone who is in trouble to pray.) 1 1 2 8 0 “tw://bible.?id=60.5.7|AUTODETECT|” James urges us to seek strength from God in prayer. As Peter puts it, Cast all your anxiety on him because he cares for you 7 1 -1 9 0 “tw://bible.?id=60.5.7|AUTODETECT|” I Peter 5:7) 1 1 -1 9 0 “tw://bible.?id=49.6.18|AUTODETECT|” ). Paul exhorts us to pray continually 7 1 -1 9 0 “tw://bible.?id=49.6.18|AUTODETECT|” Eph. 6:18) 1 1 -1 9 0 “tw://bible.?id=51.4.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.4.2|AUTODETECT|” Col. 4:2) 1 1 -1 9 0 “tw://bible.?id=52.5.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.17|AUTODETECT|” I Thess. 5:17) 1 1 -1 9 0 “tw://bible.?id=58.12.2|AUTODETECT|” ). Prayer is the vital link that keeps us in touch with the author and perfecter of our faith 7 1 -1 9 0 “tw://bible.?id=58.12.2|AUTODETECT|” Heb. 12:2) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=19.30.5|AUTODETECT|” Is anyone happy? Periods of joy follow times of sadness 7 1 -1 9 0 “tw://bible.?id=19.30.5|AUTODETECT|” Ps. 30:5) 1 1 -1 9 0 “tw://bible.?id=19.33.2-19.33.3|AUTODETECT|” ). When the sunshine of God s favor rests upon us, we are filled with cheer and happiness. Then the time has come to sing for joy. Let him sing songs of praise. The writers of the Book of Psalms instruct us how to do so. They keep their joy and happiness within proper bounds and give God the glory, honor, and praise that belong to him 7 1 -1 9 0 “tw://bible.?id=19.33.2-19.33.3|AUTODETECT|” Ps. 33:2 3) 1 1 -1 9 0 “tw://bible.?id=19.81.1-19.81.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.81.1-19.81.2|AUTODETECT|” 81:1 2) 1 1 -1 9 0 “tw://bible.?id=19.92.1-19.92.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.92.1-19.92.3|AUTODETECT|” 92:1 3) 1 1 -1 9 0 “tw://bible.?id=19.98.4-19.98.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.98.4-19.98.6|AUTODETECT|” 98:4 6) 1 1 -1 9 0 “tw://bible.?id=19.144.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.144.9|AUTODETECT|” 144:9) 1 1 -1 9 0 “tw://bible.?id=19.149.1-19.149.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.149.1-19.149.5|AUTODETECT|” 149:1 5) 1 1 -1 9 0 “tw://bible.?id=19.150.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.150.0|AUTODETECT|” 150) 1 1 -1 9 0 “tw://bible.?id=49.5.19|AUTODETECT|” ; and see ) 7 1 -1 9 0 “tw://bible.?id=49.5.19|AUTODETECT|” Eph. 5:19) 1 1 -1 9 0 “tw://bible.?id=51.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.16|AUTODETECT|” Col. 3:16) 1 1 -1 9 0 0 ). In short, we ought to be prayerfully patient in adversity and thankfully happy in prosperity.) 1 9 2 8 0 0 ) Greek Words, Phrases, and Constructions in 5:13) The two short questions and two short answers are much more effective than one single sentence that is smooth, balanced, and declarative. The use of the present imperative in ����������� (let him pray) and ������� (let him sing) heightens the effectiveness of these sentences.) 2. Prayer and Faith) 5:14 15) The next two verses, although well known, are often misunderstood. Perhaps this is because these verses seem to raise challenging questions rather than provide conclusive answers. Nevertheless, the teachings of this section are clear and to the point.) 14. Is any one of you sick?

He should call the elders of the church to pray over him and anoint him with oil in the name of the Lord. 15. And the prayer offered in faith will make the sick person well; the Lord will raise him up. If he has sinned, he will be forgiven.) Note these comments:) a. Is any one of you sick? James spells out what he means by the word trouble (v. 13). It is physical sickness of one kind or another.

That is, someone is bodily weakened by internal or external ailment and in urgent need of medical help. Then, what should the Christian community do?) 1 1 2 8 0 “tw://bible.?id=44.11.30|AUTODETECT|” b. Call the elders of the church. The sick person himself or others, at his request, must call the elders of the church. The New Testament records the expression elder (presbyter) soon after the founding of the church at Pentecost. In the Jerusalem church, the elders were the representatives of the believers 7 1 -1 9 0 “tw://bible.?id=44.11.30|AUTODETECT|” Acts 11:30) 1 1 -1 9 0 “tw://bible.?id=44.21.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.21.18|AUTODETECT|” 21:18) 1 1 -1 9 0 “tw://bible.?id=44.20.28|AUTODETECT|” ). They were the men who exercised leadership in pastoral oversight of the congregation they represented 7 1 -1 9 0 “tw://bible.?id=44.20.28|AUTODETECT|” Acts 20:28) 1 1 -1 9 0 “tw://bible.?id=60.5.1-60.5.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.5.1-60.5.4|AUTODETECT|” I Peter 5:1 4) 1 1 -1 9 0 “tw://bible.?id=44.14.23|AUTODETECT|” ). On his first missionary journey, Paul and Barnabas appointed elders in each church 7 1 -1 9 0 “tw://bible.?id=44.14.23|AUTODETECT|” Acts 14:23) 1 1 -1 9 0 “tw://bible.?id=56.1.5|AUTODETECT|” ) and Paul instructed Titus to appoint elders in every town in Crete 7 1 -1 9 0 “tw://bible.?id=56.1.5|AUTODETECT|” Titus 1:5) 1 1 -1 9 0 0 ).��38�� Note that James uses the word meeting (synagogue) in 2:2 and the term church here. Obviously, these two terms are interchangeable in the Epistle of James.) 1 1 2 8 0 “tw://bible.?id=42.10.34|AUTODETECT|” c. Pray over him and anoint him with oil in the name of the Lord. What does this mean? First, in the original the main emphasis is on prayer; the act of anointing with oil is secondary to prayer. This is evident from the next verse, where James affirms the power of prayer: And the prayer offered in faith will make the sick person well (v. 15).��39�� Second, in various places the Bible teaches that olive oil has medicinal qualities. Think of the Samaritan who applied oil and wine to the wounded man along the Jericho road the oil soothed and the wine was antiseptic 7 1 -1 9 0 “tw://bible.?id=42.10.34|AUTODETECT|” Luke 10:34) 1 1 -1 9 0 “tw://bible.?id=41.6.13|AUTODETECT|” ). When the twelve disciples went out on their first missionary journey, they anointed many sick people with oil and healed them 7 1 -1 9 0 “tw://bible.?id=41.6.13|AUTODETECT|” Mark 6:13) 1 1 -1 9 0 0 ).��40�� In the time and culture of James, olive oil was used as common medicine. Third, oil often has a symbolic meaning in Scripture. Some interpreters take the word oil together with the phrase in the name of the Lord, and say that oil symbolizes the healing power of the Lord Jesus.��41�� Fourth, the words of James must not be understood as an apostolic command to anoint the sick with oil. On the contrary, in his healing ministry Jesus did not resort to its use. In the Book of Acts, the apostles healed the sick on numerous occasions, but did not use oil (3:6; 5:15 16; 9:34; 14:8 10; 16:18; 28:8 9).��42�� The emphasis is on prayer, not on oil.) 1 2 2 8 0 0 d. The prayer offered in faith will make the sick person well. Called to the bedside of the sick, the elders pour out their prayers in behalf of the sick. They depend fully on the Lord, who will grant healing and restoration. They offer their prayers in faith because they have the promise that the Lord will heal the sick and raise him from his bed.) e. If he has sinned, he will be forgiven. The last part of this verse seems rather direct, yet seems to link sickness to sin.) 1 1 2 8 0 “tw://bible.?id=41.2.5|AUTODETECT|” The statement if he has sinned, he will be forgiven emphasizes the interrelatedness of body and soul. For instance, Jesus healed the paralytic spiritually when he said, Your sins are forgiven, and physically by saying, Get up, take your mat and go home 7 1 -1 9 0 “tw://bible.?id=41.2.5|AUTODETECT|” Mark 2:5) 1 1 -1 9 0 “tw://bible.?id=41.2.9-41.2.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.2.9-41.2.11|AUTODETECT|” 9 11) 1 1 -1 9 0 0 ). Jesus heals soul and body to make man complete.) 1 1 2 8 0 “tw://bible.?id=18.6.28-18.6.30|AUTODETECT|” Is illness due to sin? Not always. Let us take the life of Job as a case in point. Covered with painful boils, Job knew that his affliction had not come to him because of sin. God afflicted him to test his faith. Even though his friends urged him to confess his sin, Job maintained his innocence and integrity 7 1 -1 9 0 “tw://bible.?id=18.6.28-18.6.30|AUTODETECT|” Job 6:28 30) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=19.139.24|AUTODETECT|” Nevertheless, the sick person ought to examine his spiritual life to see if there is any offensive way in him 7 1 -1 9 0 “tw://bible.?id=19.139.24|AUTODETECT|” Ps. 139:24) 1 1 -1 9 0 “tw://bible.?id=5.28.22|AUTODETECT|” ). Physical ailments are often related to a guilty conscience. God often uses a period of sickness in the life of a person to have him come to self-examination and a plea for the forgiving grace of God 7 1 -1 9 0 “tw://bible.?id=5.28.22|AUTODETECT|” Deut. 28:22) 1 1 -1 9 0 “tw://bible.?id=5.28.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=5.28.27|AUTODETECT|” 27) 1 1 -1 9 0 “tw://bible.?id=23.38.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.38.17|AUTODETECT|” Isa. 38:17) 1 1 -1 9 0 “tw://bible.?id=43.5.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.5.14|AUTODETECT|” John 5:14) 1 1 -1 9 0 “tw://bible.?id=46.11.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.11.30|AUTODETECT|” I Cor. 11:30) 1 1 -1 9 0 0 ). Once he recognizes his sin, uncovered for him by the Spirit of God, he must confess. God is ready to forgive sin we confess. In fact, he will never remind us of sin. When God cancels sin, he will never remember it we stand before him as if we had never sinned at all.) 1 3 2 8 0 0 ) Practical Considerations in 5:13 15) These well-known verses are among the most neglected and misunderstood in the church today. First, they are neglected. When someone is in trouble, he readily prays. But when someone is happy, we do not hear him sing songs of praise. Our technological age has taken over and we have become a society that listens, not a people that sings. Another point. Although pastors make regular hospital calls to visit the sick, the practice of calling the elders of the church to pray over the sick seems to belong to a bygone age. One of the tasks of the elders in the church is to pray for the sick when they are called to do so; nevertheless, this work is usually assigned to the pastor.) 1 1 2 8 0 “tw://bible.?id=46.12.9|AUTODETECT|” Second, these verses are often misunderstood. Many people have claimed the so-called gifts of healing 7 1 -1 9 0 “tw://bible.?id=46.12.9|AUTODETECT|” I Cor. 12:9) 1 1 -1 9 0 “tw://bible.?id=46.12.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.12.28|AUTODETECT|” 28) 1 1 -1 9 0 “tw://bible.?id=46.12.30|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.12.30|AUTODETECT|” 30) 1 1 -1 9 0 “tw://bible.?id=50.2.27|AUTODETECT|” ) and therefore offer prayers in faith to make sick people well. They claim that the verses in the Epistle of James clearly state that the prayer offered in faith will make the sick person well (5:15). No one denies that God works healing miracles in the Christian community today in answer to the prayers of the saints. But what happens when God does not heal the sick? Is there a lack of faith? Is there unconfessed sin? Yes, but not always. Consider Paul, who had been given the gift of healing. He seems to have been unable to deliver his friend Epaphroditus from a lingering illness that almost caused his death 7 1 -1 9 0 “tw://bible.?id=50.2.27|AUTODETECT|” Phil. 2:27) 1 1 -1 9 0 “tw://bible.?id=55.4.20|AUTODETECT|” ). Moreover, Paul writes, I left Trophimus sick in Miletus 7 1 -1 9 0 “tw://bible.?id=55.4.20|AUTODETECT|” II Tim. 4:20) 1 1 -1 9 0 “tw://bible.?id=47.12.9|AUTODETECT|” ). Why did Paul not pray in faith so that his friends were healed instantaneously? Undoubtedly Paul prayed, but he learned from his own experience, when he pleaded for the removal of the thorn in his flesh, that God does not always heal us as we wish. He heard God say, My grace is sufficient for you, for my power is made perfect in weakness 7 1 -1 9 0 “tw://bible.?id=47.12.9|AUTODETECT|” II Cor. 12:9) 1 1 -1 9 0 0 ).) 1 23 2 8 0 0 ) Greek Words, Phrases, and Constructions in 5:14 15) Verse 14) ������������� this aorist middle imperative discloses, first, that the initiative to call the elders must come from the sick person and, second, that the call is a single action.) ��������� from ����� (I anoint), this aorist active participle denotes either time (while anointing) or manner (by anointing).) Verse 15) ��� ������� this is a descriptive genitive. It refers to the prayer that is based on faith.) � ��������� a perfect active participle of ����� (I do) and the present subjunctive of �0�� (I am) from the perfect periphrastic construction in the protasis of a conditional sentence. The use of the perfect expresses broken continuity. ��43��) 3. Power of Prayer) 5:16) Confession of sin and praying for one another are vital ingredients of the healing ministry in the Christian community. When sin is removed, the power of prayer becomes evident in its amazing effectiveness.) 16a. Therefore confess your sins to each other and pray for each other so that you may be healed.) In this text we note three essential verbs: confess, pray, and heal.) a.

Confess. James says, Therefore confess your sins to each other. With the adverb therefore, he links this sentence to the preceding verse where he writes of sickness, sin, and forgiveness. James uses the adverb to refer to the previous verse, to provide a basis for the succeeding sentence, and to stress the necessity of confessing sin.) Unconfessed sin blocks the pathway of prayer to God and at the same time is a formidable obstacle in interpersonal relations. That means, confess your sins not only to God but also to the persons who have been injured by your sins. Ask them for forgiveness!) Confession cleanses the soul.

That is a time-worn saying which does not lose its validity. Confession is a mark of repentance and a plea for forgiveness on the part of the sinner. When the sinner confesses his sin and asks for and receives remission, he experiences freedom from the burden of guilt.��44��) To whom do we confess our sins? The text says to each other. James does not specify the church or the elders; rather, he speaks of mutual confession on a one-to-one basis within a circle of believers. He does not rule out that members of the church ought to confide in the pastor and elders (v. 14).

Some sins concern all believers in the church and thus these sins ought to be confessed publicly. Other sins are private and need not be made known except to persons who are directly involved. Discretion and limitation, therefore, must guide the sinner who wishes to confess his personal sins. Curtis Vaughan makes this telling observation:) ) But whereas the Roman Catholics have interpreted confession too narrowly, many of us may be tempted to interpret it too broadly. Confession of all our sins to all the brethren is not necessarily enjoined by James statement. Confession is the vomit of the soul and can, if too generally and too indiscriminately made, do more harm than good.��45��) b.

Pray. The beauty of Christian fellowship comes to expression in the practice of mutual prayer after sins have been confessed and forgiven. The offender and the offended pray on behalf of each other; together they find spiritual strength and comfort in the Lord. In their prayers they visibly and audibly demonstrate reciprocity. The forgiven sinner prays for the spiritual welfare of his fellow believer, who in turn commends him to the mercies of God.) c. Be healed.

James states the purpose for confessing sin and praying for each other by saying, so that you may be healed. He is purposely vague in this statement; that is, he fails to mention whether he means physical or spiritual healing, actual or possible healing, individual or corporate healing. What is certain, however, is that when believers confess their sins to each other and pray for one another, a healing process takes place. And that can be applied to any situation.) 16b. The prayer of a righteous man is powerful and effective.) Who is this righteous man? We are inclined to look to spiritual giants, to the heroes of the faith, and to men and women of God.

In our opinion they are the people who through prayer are able to move mountains. But James mentions no names, except that of Elijah with the qualification that he is just like us (v. 17). He means to say that any believer whose sins have been forgiven and who prays in faith is righteous. When he prays, his prayers are powerful and effective. ) 1 1 2 8 0 “tw://bible.?id=58.11.6|AUTODETECT|” Both prayer and the answer to prayer are powerful and effective. The one does not cancel the other. That is, prayer offered in faith by a forgiven believer is a powerful and effective means to approach the throne of God. And, God rewards those who earnestly seek him 7 1 -1 9 0 “tw://bible.?id=58.11.6|AUTODETECT|” Heb. 11:6) 1 1 -1 9 0 0 ), for his answers to prayer are indeed powerful and effective.��46��) 1 3 2 8 0 0 ) Practical Considerations in 5:16) Scripture provides numerous examples of the power of prayer. Here are a few chosen at random:) 1 1 2 8 0 “tw://bible.?id=6.10.12-6.10.13|AUTODETECT|” Joshua prayed and the sun stood still 7 1 -1 9 0 “tw://bible.?id=6.10.12-6.10.13|AUTODETECT|” Josh. 10:12 13) 1 1 -1 9 0 0 )) 1 1 2 8 0 “tw://bible.?id=11.17.19-11.17.22|AUTODETECT|” Elijah prayed and the widow s son came back to life 7 1 -1 9 0 “tw://bible.?id=11.17.19-11.17.22|AUTODETECT|” I Kings 17:19 22) 1 1 -1 9 0 0 )) 1 1 2 8 0 “tw://bible.?id=12.4.32-12.4.35|AUTODETECT|” Elisha prayed and the Shunammite s son was restored to life 7 1 -1 9 0 “tw://bible.?id=12.4.32-12.4.35|AUTODETECT|” II Kings 4:32 35) 1 1 -1 9 0 0 )) 1 1 2 8 0 “tw://bible.?id=23.37.21|AUTODETECT|” Hezekiah prayed and 185,000 Assyrian soldiers were slain 7 1 -1 9 0 “tw://bible.?id=23.37.21|AUTODETECT|” Isa. 37:21) 1 1 -1 9 0 “tw://bible.?id=23.37.36|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.37.36|AUTODETECT|” 36) 1 1 -1 9 0 0 )) 1 1 2 8 0 “tw://bible.?id=44.12.5-44.12.10|AUTODETECT|” The Jerusalem church prayed and Peter was released from prison 7 1 -1 9 0 “tw://bible.?id=44.12.5-44.12.10|AUTODETECT|” Acts 12:5 10) 1 1 -1 9 0 0 )) 1 9 2 8 0 0 Scripture portrays these people as ordinary men and women who sinned, sought forgiveness, prayed in faith, and received divine answers to prayer. In short, they are our kind of people.) ) Greek Words, Phrases, and Constructions in 5:16) �T����� the present middle imperative denotes continued action. The variant reading �����������, which is compound but identical in meaning to the single verb �T�����, occurs eighty-seven times in the New Testament as compared to seven times for the single form. Applying the rule that the reading which is more unusual is probably the original, I accept the single verb form.) ���������� the transitive sense [of the verb] seems best in the translation powerful in its effect. ��47��) 4. Example) 5:17 18) James brings his discussion on prayer to a conclusion by turning to Scripture. He refers to the prophet Elijah and presents his prayer life as an example to his readers.) 17.

Elijah was a man just like us. He prayed earnestly that it would not rain, and it did not rain on the land for three and a half years. 18. Again he prayed, and the heavens gave rain, and the earth produced its crops.) 1 1 2 8 0 “tw://bible.?id=9.12.23|AUTODETECT|” Out of numerous names of people who are known as prayer warriors 7 1 -1 9 0 “tw://bible.?id=9.12.23|AUTODETECT|” I Sam. 12:23) 1 1 -1 9 0 0 ), James chooses that of Elijah. In the first century he seems to have been credited with having superhuman attributes. The Jews held Elijah in high esteem, as we learn from the New Testament. They regarded him as the forerunner of the Messiah, as the prophet Malachi had prophesied, and expected his return (4:5). Moreover, the name of Elijah is prominent in all four Gospels.��48��) 1 1 2 8 0 “tw://bible.?id=44.14.15|AUTODETECT|” a. James says, Elijah was a man just like us 7 1 -1 9 0 “tw://bible.?id=44.14.15|AUTODETECT|” Acts 14:15) 1 1 -1 9 0 “tw://bible.?id=11.19.1-11.19.9|AUTODETECT|” ). With that remark he intimates that the Old Testament prophet was an ordinary human being like anyone else; he had to cope with fears, periods of depression, and physical limitations 7 1 -1 9 0 “tw://bible.?id=11.19.1-11.19.9|AUTODETECT|” I Kings 19:1 9) 1 1 -1 9 0 0 ). But James also discloses that we, like Elijah, are able to avail ourselves of the power of prayer.) 1 1 2 8 0 “tw://bible.?id=11.18.42|AUTODETECT|” b. He prayed earnestly that it would not rain. We infer from ) 7 1 -1 9 0 “tw://bible.?id=11.18.42|AUTODETECT|” I Kings 18:42) 1 1 -1 9 0 0 that Elijah prayed for rain, but we find no indications anywhere that relate to Elijah s prayer for drought. We assume that for this information James relied on a Jewish oral tradition.) 1 1 2 8 0 “tw://bible.?id=42.4.25|AUTODETECT|” c. And it did not rain in the land for three and a half years. We encounter the same thought in the sermon Jesus delivered in his hometown synagogue in Nazareth: I assure you that there were many widows in Israel in Elijah s time, when the sky was shut for three and a half years and there was a severe famine throughout the land 7 1 -1 9 0 “tw://bible.?id=42.4.25|AUTODETECT|” Luke 4:25) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=11.18.1|AUTODETECT|” From what source did Jesus and James receive the information on the duration of the drought? The Old Testament record shows only that in the third year of the drought God told Elijah to go to Ahab 7 1 -1 9 0 “tw://bible.?id=11.18.1|AUTODETECT|” I Kings 18:1) 1 1 -1 9 0 0 ). That is not the same as three years and a half. From Jewish sources we learn that the expression three and a half years is an idiom which, because of frequent usage, came to mean for quite some time. ��49�� Therefore, we ought to take the expression figuratively, not literally.) 1 1 2 8 0 “tw://bible.?id=40.12.40|AUTODETECT|” Furthermore, the Jewish custom of counting part of a unit of time as a full unit sheds additional light on our understanding of the text. A striking example, of course, is the duration of Jesus death and burial (from late afternoon on Friday until early Sunday morning). Yet this period is counted as three days and three nights 7 1 -1 9 0 “tw://bible.?id=40.12.40|AUTODETECT|” Matt. 12:40) 1 1 -1 9 0 0 ). Similarly, the time of the famine during the days of Elijah may not have been exactly three and a half years.��50��) 1 1 2 8 0 “tw://bible.?id=11.18.42-11.18.44|AUTODETECT|” d. Again he prayed, and the heavens gave rain, and the earth produced its crops. Man is able to do amazing things but he cannot change the weather. Nevertheless, James presents the prophet Elijah as a man who, through prayer, influenced the weather. The prophet assumed a posture that indicates he prayed earnestly and presumably for some time 7 1 -1 9 0 “tw://bible.?id=11.18.42-11.18.44|AUTODETECT|” I Kings 18:42 44) 1 1 -1 9 0 0 ). As a result of Elijah s prayer the drought ended. God listened to the prayer of his servant, ended the dry spell, and gave abundant rain to produce an eventual harvest sufficient for man and beast.) 1 21 2 8 0 0 ) Greek Words, Phrases, and Constructions in 5:17 18) Verse 17) �������� ���������� literally he prayed in prayer, this verb in the aorist middle indicative is preceded by a noun in the dative a dative of manner. The construction is like the Hebrew infinitive absolute which is reproduced by the Greek instrumental (dative).��51�� The translation of this particular dative is adverbial to express the intensity of the verb: he prayed earnestly. ) ��� �t ������ this is the articular infinitive construction with the negative particle as a request (an indirect command) after the verb to pray. The infinitive in the aorist tense indicates single action.) �v ��� ��� that is, on the land of Israel.) Verse 18) ! �� the earth (ground) as the complementary part of heaven (sky) brings forth its fruit.) ) E. Rescuing the Wayward) 5:19 20) 19 My brothers, if one of you should wander from the truth and someone should bring him back, 20 remember this: Whoever turns a sinner from the error of his way will save him from death and cover over a multitude of sins.) ) James continues the theme of patience in these last two verses of his epistle. The conclusion lacks the anticipated greetings and benediction, so that the ending is not that of a letter but of a book. Nevertheless, the address remains personal and intimate.) 19.

My brothers, if one of you should wander from the truth and someone should bring him back, 20. remember this: Whoever turns a sinner from the error of his way will save him from death and cover over a multitude of sins.) In these last two verses of his epistle James stresses the corporate responsibility Christians have toward one another. They not only should confess their sins and pray together; they also should exercise spiritual care that is mutual and beneficial. This care should be administered to the individual believer through private counseling and to the church through the preaching of the Word.) a. Condition) After the final address my brothers, ��52�� James writes a conditional sentence that has a lengthy first part with two different subjects , followed by a short second part that consists of an imperative .) If one of you should wander. James singles out the individual in the community when he refers to one or any one (vv. 13, 14). If someone belonging to the church happens to wander from the truth either on his own volition or under the influence of others (see 1:16), the believers ought to know that they are responsible for the spiritual welfare of this wandering brother or sister.

In a sense, James proclaims the same message of urgency that the writer of the Epistle to the Hebrews communicates:) ) See to it, brothers, that none of you has a sinful, unbelieving heart that turns away from the living God. But encourage one another daily, as long as it is called Today, so that none of you may be hardened by sin s deceitfulness. [3:12 13]) 1 1 2 8 0 “tw://bible.?id=48.6.1|AUTODETECT|” The readers ought to practice mutual care 7 1 -1 9 0 “tw://bible.?id=48.6.1|AUTODETECT|” Gal. 6:1) 1 1 -1 9 0 0 ), so that the believers continue to adhere to the truth.) 1 5 2 8 0 0 Wander from the truth. In effect James admonishes the people not to wander from God s revelation. Truth, then, is the fullness of the gospel. Already he has informed them that they received their spiritual birth through the word of truth (1:18) and has counseled them not to deny the truth (3:14).) If & someone should bring him back. Erring members of the church are not necessarily passively waiting to be brought back to the truth. They are not like sheep that have gone astray and are waiting patiently for the shepherd to rescue them.

Tactfully reproving a person who is wandering from the truth is one of the most difficult tasks in the work of the church. Numerous pastors, elders, deacons, and church leaders have yielded to the temptation of placing erring members on the inactive list of the church rolls. Yet with loving concern, the church must seek out those who are wandering from the truth and urge them to come back.) Remember this. Actually, the Greek puts it this way: Someone who is bringing the sinner back to the truth must know that he who turns a sinner away from his error will save him from death and cover over a multitude of sins. This rule of conduct is so well known that James considers it sufficient to state it as a simple reminder.) b. Rule) The writer of the Epistle to the Hebrews appeals to the readers to exercise their corporate responsibility toward the individual church member who drifts away from the truth.

James, however, is even more direct; he addresses the members of the church individually and shows them their responsibility.) 1 1 2 8 0 “tw://bible.?id=26.3.17-26.3.19|AUTODETECT|” Whoever turns a sinner away from his error. Any member of the congregation knows that he or she must care for the spiritual needs of a fellow member. If someone of the church wanders from the truth and falls into one of Satan s traps, the other members must be prepared to rescue the wayward. If we fail to warn or speak out, we ourselves are guilty, for God holds us responsible 7 1 -1 9 0 “tw://bible.?id=26.3.17-26.3.19|AUTODETECT|” Ezek. 3:17 19) 1 1 -1 9 0 0 ). We are our brother s keeper. Wisely and tactfully, therefore, we must point out to our brother the error of his conduct and restore him gently.) 1 3 2 8 0 0 Will save him. Outside the church are countless people trapped in sin and unable to turn from the error of their way. These, too, must hear the gospel of salvation. At the beginning of the twentieth century, in 1912 to be precise, A. T. Robertson wrote these remarkable words that have not lost their significance:) ) It is enough to discourage any social worker in the slums or in the tenement districts of our cities to see the hopeless condition in which the victims live.

Drugs have fastened some with clamps of steel; drink has fired the blood of others; cigarettes have deadened the will of others; and immorality has hurled still others into the pit. They stumble into the rescue halls, cities of refuge in our cities. Happy are those who know how to save souls like these who have known better days and who have gone down into the valley of sin and sorrow.��53��) 1 1 2 8 0 “tw://bible.?id=46.3.9|AUTODETECT|” From death. When we reach out to rescue the one who is perishing in sin, we seek to save his soul. We see a sinner in danger of dying an eternal death and about to be excluded from eternal life.��54�� We must remember, however, that God uses us as instruments to restore the spiritual relationship between God and man. Salvation, then, is and remains God s work. We are only fellow workers for God 7 1 -1 9 0 “tw://bible.?id=46.3.9|AUTODETECT|” I Cor. 3:9) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=19.32.1|AUTODETECT|” And cover over a multitude of sins. This last statement of this verse ought not to be taken literally, for man is unable to cover sin. Scripture teaches that not man but God has the authority to forgive. The expression cover over implicitly refers to God s act of forgiving sin 7 1 -1 9 0 “tw://bible.?id=19.32.1|AUTODETECT|” Ps. 32:1) 1 1 -1 9 0 “tw://bible.?id=19.85.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.85.2|AUTODETECT|” 85:2) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=60.4.8|AUTODETECT|” A line in the Book of Proverbs reveals a parallel: Love covers over all wrongs 7 1 -1 9 0 “tw://bible.?id=60.4.8|AUTODETECT|” I Peter 4:8) 1 1 -1 9 0 0 ). What is James trying to convey with this allusion to Proverbs? Why does he say that the believer covers a multitude of sins ? Says Calvin, James teaches here something higher, that is, that sins are blotted out before God; as though he had said, Solomon has declared this as the fruit of love, that it covers sins; but there is no better or more excellent way of covering them than when they are wholly abolished before God. ��55��) 1 1 2 8 0 “tw://bible.?id=19.103.12|AUTODETECT|” When God forgives sin, he accepts the sinner as if he had never sinned. He removes sin as far as the east is from the west 7 1 -1 9 0 “tw://bible.?id=19.103.12|AUTODETECT|” Ps. 103:12) 1 1 -1 9 0 0 ) and covers the sinner with the pristine mantle of righteousness.��56�� Of course, God forgives the sinner on the basis of the sacrifice of Jesus Christ. In this last verse of his epistle, however, James refers not to the meritorious work of Jesus but to God s gracious act of forgiving sinners. His intention is to show that forgiven Christians ought to work together for the mutual well-being of the church.) 1 19 2 8 0 0 ) Greek Words, Phrases, and Constructions in 5:19 20) Verse 19) ������� the aorist passive subjunctive of the verb ������ (I wander, go astray) is part of the protasis in a conditional sentence. The subjunctive denotes probability. This verb form is open to two interpretations: as a true passive, to be led astray, or a deponent (middle), to go astray on one s own accord. Both explanations are possible and acceptable at the same time.) ��� & ��� these two indefinite pronouns represent two different subjects. The first one relates to the sinner, the second one to the believer who turns the sinner away from his error.) Verse 20) ��������� this is the present active imperative in the third person singular. Some ancient manuscripts have the reading ��������� (the second person plural present active imperative).

This reading appears to be an amelioration, having been introduced either in order to conform to the address (������ ���, v. 19), or in order to avoid ambiguity of who is to be regarded (the converted or the converter) as the subject of the verb. ��57��) �P��� � ������� the reading which has the possessive pronoun following ����� (soul) is preferred. The transfer of �P��� in some manuscripts to the position after ������� seems to have been caused by uncertainty over the identity of �����.) Summary of Chapter 5) In the first few verses of this chapter, James rebukes the rich who have hoarded wealth in their spiritual blindness and who find that their wealth has become useless. They have gained their wealth by neglecting to pay the harvesters who mowed their fields; they squandered it by living in luxury and self-indulgence; and they brutally oppressed the innocent, even to the point of killing them.) Next, James exhorts the readers of his epistle to exercise patience and to stand firm in expectation of the Lord s coming. He resorts to the use of examples (the farmer, the prophets, and Job) to accentuate his exhortation. Knowing the characteristics of his people, he admonishes them not to use oaths but to speak the truth at all times.) In the last section of the chapter, the writer presents a few instructions pertaining to wholesome Christian living in times of adversity, happiness, sickness, and sin. He stresses prayer as a source of power and illustrates this by citing an example from the life of the prophet Elijah.) In his final remark, James reminds the readers of their corporate responsibility toward the person who wanders from the truth.

The members of the church must administer spiritual care to the wayward and bring him to repentance, so that he may live and his sins be forgiven. William Walsham How gave poetic expression to this truth when he said,) The captive to release,) To God the lost to bring,) To teach the way of life and peace ) It is a Christ-like thing.) ) ) 1 1 2 8 0 “tw://bible.?id=23.3.14-23.3.15|AUTODETECT|” 1 The prophets in the Old Testament era denounce the rich for oppressing the poor 7 1 -1 9 0 “tw://bible.?id=23.3.14-23.3.15|AUTODETECT|” Isa. 3:14 15) 1 1 -1 9 0 “tw://bible.?id=23.10.1-23.10.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.10.1-23.10.2|AUTODETECT|” 10:1 2) 1 1 -1 9 0 “tw://bible.?id=30.4.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=30.4.1|AUTODETECT|” Amos 4:1) 1 1 -1 9 0 “tw://bible.?id=33.2.1-33.2.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=33.2.1-33.2.2|AUTODETECT|” Mic. 2:1 2) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=23.13.6|AUTODETECT|” 2 Old Testament prophets often pronounced divine judgment upon nations surrounding Israel 7 1 -1 9 0 “tw://bible.?id=23.13.6|AUTODETECT|” Isa. 13:6) 1 1 -1 9 0 “tw://bible.?id=23.19.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.19.4|AUTODETECT|” 19:4) 1 1 -1 9 0 “tw://bible.?id=23.33.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.33.1|AUTODETECT|” 33:1) 1 1 -1 9 0 0 ). These nations might not hear these pronouncements, but God s people did.) 1 9 2 8 0 0 3 John Calvin, Commentaries on the Catholic Epistles: The Epistle of James, ed. and trans. John Owen (Grand Rapids: Eerdmans, 1948), p. 343.) 4 Roland K. Harrison, NIDNTT, vol. 3, p. 858.) 5 Consult Joseph B. Mayor, The Epistle of St. James (reprint ed., Grand Rapids: Zondervan, 1946), p. 154.) 6 In the ancient world a reference to the rusting of precious metals was understood figuratively: Lose your silver for the sake of a brother or a friend, and do not let it rust under a stone and be lost. Lay up your treasure according to the commandments of the Most High, and it will profit you more than gold (Sir. 29:10 11, RSV).) 7 This part of verse 3 is somewhat problematic.

First, in the Greek the word flesh is in the plural. Second, some translators want to separate the idea of rust from that of fire. With different punctuation the word fire, then, becomes part of the next sentence: It was a burning fire that you stored up as your treasure for the last days (JB), or, since you have stored up fire, James Hardy Ropes, A Critical and Exegetical Commentary on the Epistle of James, International Critical Commentary series (1916; reprint ed., Edinburgh: Clark, 1961), p. 287.) 8 Consult the RSV. Also see KJV, JB, and MLB. The NAB has against the last days. ) 9 Calvin, James, p. 344; also see E. M.

Sidebottom, James, Jude, and 2 Peter, Century Bible series (London: Nelson; Greenwood, S.C.: Attic, 1967), p. 57; and James B. Adamson, The Epistle of James, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1976), p. 185.) 10 Compare Donald Guthrie, New Testament Theology (Downers Grove: Inter-Varsity, 1981), p. 811.) 11 C. F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: At the University Press, 1960), p. 70.) 1 1 2 8 0 “tw://bible.?id=45.9.29|AUTODETECT|” 12 The term Sabaoth is a transliteration from the Hebrew into Greek and English. It occurs numerous times in the LXX (especially in Isa.). Paul uses it in ) 7 1 -1 9 0 “tw://bible.?id=45.9.29|AUTODETECT|” Rom. 9:29) 1 1 -1 9 0 “tw://bible.?id=23.1.9|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=23.1.9|AUTODETECT|” Isa. 1:9) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 13 Simon J. Kistemaker, The Parables of Jesus (Grand Rapids: Baker, 1980), p. 239.) 1 1 2 8 0 “tw://bible.?id=19.22.29|AUTODETECT|” 14 Peter H. Davids shows that the expression day of slaughter is part of a long tradition of the day of God s judgment as a day of the slaughter of his enemies. The Epistle of James: A Commentary on the Greek Text, New International Greek Testament Commentary series (Grand Rapids: Eerdmans, 1982), p. 178. He amasses a host of references to Scripture 7 1 -1 9 0 “tw://bible.?id=19.22.29|AUTODETECT|” Ps. 22:29) 1 1 -1 9 0 “tw://bible.?id=19.37.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.37.20|AUTODETECT|” 37:20) 1 1 -1 9 0 “tw://bible.?id=19.49.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.49.14|AUTODETECT|” 49:14) 1 1 -1 9 0 “tw://bible.?id=23.30.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.30.33|AUTODETECT|” Isa. 30:33) 1 1 -1 9 0 “tw://bible.?id=23.34.5-23.34.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.34.5-23.34.8|AUTODETECT|” 34:5 8) 1 1 -1 9 0 “tw://bible.?id=24.46.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.46.10|AUTODETECT|” Jer. 46:10) 1 1 -1 9 0 “tw://bible.?id=24.50.26-24.50.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.50.26-24.50.27|AUTODETECT|” 50:26 27) 1 1 -1 9 0 “tw://bible.?id=25.2.21-25.2.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=25.2.21-25.2.22|AUTODETECT|” Lam. 2:21 22) 1 1 -1 9 0 “tw://bible.?id=26.39.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.39.17|AUTODETECT|” Ezek. 39:17) 1 1 -1 9 0 “tw://bible.?id=66.19.17-66.19.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.19.17-66.19.21|AUTODETECT|” Rev. 19:17 21) 1 1 -1 9 0 0 ) and to apocryphal literature.) 1 12 2 8 0 0 15 Donald W. Burdick, James, vol. 12, the Expositor s Bible Commentary, ed. Frank E. Gaebelein, 12 vols. (Grand Rapids: Eerdmans, 1981), p. 200.) RSV Revised Standard Version) 16 The ungodly men say, Let us oppress the righteous poor man.& Let us lie in wait for the righteous man, because he is inconvenient to us and opposes our actions; he reproaches us for sins against the law (Wis. 2:10, 12).) 17 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 757.) 18 Patience is the self-restraint which does not hastily retaliate a wrong.

J. B. Lightfoot, Saint Paul s Epistles to the Colossians and to Philemon (London: Macmillan, 1890), p. 138; Thayer, p. 387.) 19 Louis Berkhof defines the patience of God as that aspect of the goodness or love of God in virtue of which He bears with the froward and evil in spite of their long continued disobedience. Systematic Theology (Grand Rapids: Eerdmans, 1953), p. 72.) 20 Johannes Horst, TDNT, vol. 4, p. 385; Ulrich Falkenroth and Colin Brown, NIDNTT, vol. 2, p. 771; Everett F. Harrison, Patience, in Baker s Dictionary of Christian Ethics, ed. Carl F.

H. Henry (Grand Rapids: Baker, 1973), p. 488.) 21 John H. Paterson, ZPEB, vol. 5, pp. 27 28; George Adam Smith, The Historical Geography of the Holy Land (London: Hodder and Stoughton, 1966), pp. 62 70; Alfred H. Joy, ISBE, vol. 4, pp. 2525 26. The average amount of rainfall in Jerusalem (measured over a fifty-year period) Isaiah 26.16 inches (66.44 cm). The lowest amount has been 12 inches (30.48 cm) and the highest 40 inches (101.60 cm).) 22 Robertson, Grammar, p. 856.) 23 Martin Dibelius sees no need to find some sort of connection between the warning not to grumble against one another and the preceding saying.

James: A Commentary on the Epistle of James, rev. Heinrich Greeven, trans. Michael A. Williams, ed. Helmut K�ster, Hermeneia: A Critical and Historical Commentary on the Bible (Philadelphia: Fortress, 1976), p. 244. He grants, however, that the themes of the coming of the Lord and the judgment form a link between this verse and the preceding.) 24 Calvin, James, p. 349.

Let no one, then, ask for vengeance on others, except he wishes to bring it on his own head. ) 25 G. E. Ladd observes that for James the return of the Lord is a living hope. Such a hope argues strongly for an early date. A Theology of the New Testament (Grand Rapids: Eerdmans, 1974), p. 590. Also see Guthrie, New Testament Theology, p. 811.) 1 1 2 8 0 “tw://bible.?id=40.5.12|AUTODETECT|” 26 Mayor mentions Noah, Abraham, Jacob, Moses, Isaiah, and Jeremiah as preeminent patterns of endurance, James, p. 163. New Testament references to persecuting and killing prophets are numerous 7 1 -1 9 0 “tw://bible.?id=40.5.12|AUTODETECT|” Matt. 5:12) 1 1 -1 9 0 “tw://bible.?id=40.23.29-40.23.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.23.29-40.23.37|AUTODETECT|” 23:29 37) 1 1 -1 9 0 “tw://bible.?id=44.7.52|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.52|AUTODETECT|” Acts 7:52) 1 1 -1 9 0 “tw://bible.?id=45.11.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.11.3|AUTODETECT|” Rom. 11:3) 1 1 -1 9 0 “tw://bible.?id=52.2.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.2.15|AUTODETECT|” I Thess. 2:15) 1 1 -1 9 0 “tw://bible.?id=58.11.35-58.11.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.11.35-58.11.38|AUTODETECT|” Heb. 11:35 38) 1 1 -1 9 0 “tw://bible.?id=66.11.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.11.7|AUTODETECT|” Rev. 11:7) 1 1 -1 9 0 “tw://bible.?id=66.16.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.16.6|AUTODETECT|” 16:6) 1 1 -1 9 0 “tw://bible.?id=66.18.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.18.24|AUTODETECT|” 18:24) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.15.5|AUTODETECT|” 27 R. C. Trench observes that God possesses the attribute of patience, but perseverance can find no place in Him. It is God who gives endurance to the believers 7 1 -1 9 0 “tw://bible.?id=45.15.5|AUTODETECT|” Rom. 15:5) 1 1 -1 9 0 0 ). See Synonyms of the New Testament (1854; reprint ed., Grand Rapids: Eerdmans, 1953), p. 198.) 1 11 2 8 0 0 28 A number of translations have the reading patience (consult KJV, RV, ASV, JB, GNB).) 29 Helmut K�ster, TDNT, vol. 7, p. 557, is of the opinion that the term full of compassion can hardly have been coined by the author of James. He bases this on its occurrence in the writings of Hermas. But the Epistle of James predates Hermas. Also consult Hans-Helmut Esser, NIDNTT, vol. 2, p. 600.) 30 Stanley D. Walters, Mercy, in Baker s Dictionary of Christian Ethics, ed. Carl F.

H. Henry (Grand Rapids: Baker, 1973), pp. 418 19. Also see Peter C. Craigie, Mercy, EDT, pp. 708 9.) 31 Bauer, p. 397.) 32 Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), sec. 442(16).) 33 Moule, Idiom-Book, p. 35; Robertson, Grammar, p. 480.) 34 Refer to SB, vol. 1, pp. 332 37, for rabbinic sources. Also see D.

Edmond Hiebert, The Epistle of James: Tests of a Living Faith (Chicago: Moody, 1979), p. 310; D. Edmond Hiebert, The Worldliness of Self-Serving Oaths, Direction 6 (1977): 39 43.) NASB New American Standard Bible) 35 The Greek text of Erasmus and the translation of William Tyndale give the reading lest ye fall into hypocrisy. Arthur L. Farstad and Zane C. Hodges, The Greek New Testament According to the Majority Text (Nashville and New York: Nelson, 1982), follow the text of Erasmus.) 36 Robertson, Grammar, p. 622. Also consult Moule, Idiom-Book, p. 74, who takes it metaphorically.) 37 Moule is of the opinion that the reason for the use of the tense is difficult to detect.

See his Idiom-Book, p. 21.) 1 1 2 8 0 “tw://bible.?id=44.20.17|AUTODETECT|” 38 The term presbyteros (elder) refers to the office of elder; the word episcopos (bishop) denotes the function of that office in the sense of overseeing the church. In Acts and in Paul s epistles the two expressions seem to mean the same thing 7 1 -1 9 0 “tw://bible.?id=44.20.17|AUTODETECT|” Acts 20:17) 1 1 -1 9 0 “tw://bible.?id=44.20.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.20.28|AUTODETECT|” 28) 1 1 -1 9 0 “tw://bible.?id=54.3.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.3.1|AUTODETECT|” I Tim. 3:1) 1 1 -1 9 0 “tw://bible.?id=54.5.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.5.17|AUTODETECT|” 5:17) 1 1 -1 9 0 “tw://bible.?id=56.1.5-56.1.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.1.5-56.1.9|AUTODETECT|” Titus 1:5 9) 1 1 -1 9 0 0 ). Consult G�nther Bornkamm, TDNT, vol. 6, pp. 664 68; Lothar Coenen, NIDNTT, vol. 1, pp. 199 200; Ronald S. Wallace, Elder, EDT, p. 347.) 1 5 2 8 0 0 39 In the apocryphal book Sirach, the writer advises, My son, when you are sick do not be negligent, but pray to the Lord, and he will heal you. Give up your faults and direct your hands aright, and cleanse your heart from all sin (38:9 10).) 40 In ancient times, Jewish households used oil as a common medicine to combat physical discomforts ranging from headaches to external wounds. Refer to SB, vol. 2, pp. 11 12; vol. 3, p. 759.) 41 The Roman Catholic Church seeks to derive the sacrament of extreme unction from a symbolical interpretation of this text. In the middle of the sixteenth century, the Council of Trent defined this last rite to the dying as truly and properly a Sacrament instituted by Christ our Lord and promulgated by blessed James the apostle. Consult Thomas W. Leahy, The Epistle of James, in The Jerome Bible Commentary, ed.

Raymond E. Brown, Joseph A. Fitzmeyer, and Roland E. Murphy, 2 vols. (Englewood Cliffs, N.J.: Prentice-Hall, 1968), vol. 2, p. 377.) 42 Consult J. Wilkinson, Healing in the Epistle of James, ScotJT 24 (1971): 326 45.) 43 Robertson, Grammar, p. 908.) 1 1 2 8 0 “tw://bible.?id=40.3.6|AUTODETECT|” 44 Dieter F�rst, NIDNTT, vol. 1, p. 346. Among other passages consult ) 7 1 -1 9 0 “tw://bible.?id=40.3.6|AUTODETECT|” Matt. 3:6) 1 1 -1 9 0 “tw://bible.?id=40.6.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.6.12|AUTODETECT|” 6:12) 1 1 -1 9 0 “tw://bible.?id=41.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.1.5|AUTODETECT|” Mark 1:5) 1 1 -1 9 0 “tw://bible.?id=62.1.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.1.9|AUTODETECT|” I John 1:9) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 45 Curtis Vaughan, James: A Study Guide (Grand Rapids: Zondervan, 1969), p. 120. The Didache (also known as the Teaching of the Twelve Apostles), which in its original form probably dates from the first century, has this admonition: In the congregation thou shalt confess thy transgressions, and thou shalt not betake thyself to prayer with an evil conscience. This is the way of life. The Apostolic Fathers, 2 vols., vol. 1, The Didache, 4:14 (LCL).) 1 1 2 8 0 “tw://bible.?id=59.5.16|AUTODETECT|” 46 Translations of ) 7 1 -1 9 0 “tw://bible.?id=59.5.16|AUTODETECT|” James 5:16) 1 1 -1 9 0 “tw://bible.?id=45.7.5|AUTODETECT|” b vary because the Greek participle is at work can be translated either in the passive or in the middle voice. Although the evidence for either position is impressive, on the basis of usage in a number of New Testament passages 7 1 -1 9 0 “tw://bible.?id=45.7.5|AUTODETECT|” Rom. 7:5) 1 1 -1 9 0 “tw://bible.?id=47.4.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.4.12|AUTODETECT|” II Cor. 4:12) 1 1 -1 9 0 “tw://bible.?id=49.3.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.3.20|AUTODETECT|” Eph. 3:20) 1 1 -1 9 0 “tw://bible.?id=53.2.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.2.7|AUTODETECT|” II Thess. 2:7) 1 1 -1 9 0 0 ) translators seem to favor the middle voice. Consult Bauer, p. 265. Also consult Mayor, James, pp. 177 79; and an article by K. W. Clark on The meaning of energeo and katargeo in the New Testament, JBL 54 (1935): 93 101.) 1 9 2 8 0 0 47 Moule, Idiom-Book, p. 26.) 48 The name occurs nine times in Matthew, nine times in Mark, eight times in Luke, twice in John s Gospel, once each in Romans and James. The writer of Sirach furnishes an insight into the thinking of the people during intertestamental times. He extols the virtues and accomplishments of the prophet Elijah by depicting him as a superhuman being (Sir. 48:1 11).) 49 Refer to SB, vol. 3, pp. 760 61. For additional information consult Mayor, James, pp. 180 81; and Ropes, James, p. 311.) 50 Refer to F. W. Grosheide, De Brief aan de Hebree�n en de Brief van Jakobus (Kampen: Kok, 1955), p. 415.) 51 Robertson, Grammar, p. 531.) 52 The address brothers or my brothers appears fifteen times in the Epistle of James.

In 2:1 and 5:19 the expression my brothers stands first in the original sentence and thus receives emphasis.) 53 A. T. Robertson, Studies in the Epistle of James, rev. and ed. Heber F. Peacock (Nashville: Broadman, 1959), p. 197.) 54 G�nther Harder, NIDNTT, vol. 3, p. 685.) 55 Calvin, James, p. 362.) 1 1 2 8 0 “tw://bible.?id=20.10.12|AUTODETECT|” 56 Some interpreters say that the sins of the converter, not those of the converted, are forgiven as a reward for his evangelistic work. Among others, consult Ropes, James, pp. 315 16; Mayor, James, p. 185; C. Leslie Mitton, The Epistle of James (Grand Rapids: Eerdmans, 1966), p. 216. Eduard Schweizer, however, understands the phrases save him from death and cover over a multitude of sins to refer to the converted. He bases this on the apparent quotation 7 1 -1 9 0 “tw://bible.?id=20.10.12|AUTODETECT|” Prov. 10:12) 1 1 -1 9 0 0 ) which points to the sinner, and the words multitude of sins that could hardly be spoken of in relation to the monitor (converter). TDNT, vol. 9, p. 652. Also Davids notes that these two phrases relate to the same person. See his James, p. 201.) 1 1 2 8 0 0 57 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, corrected ed. (London and New York: United Bible Societies, 1975), pp. 685 86.)