Tiago 5
Steven Cole · Citado em PreceptAustin
Tiago 5
Cole asks "Why would James spend six verses denouncing those who are outside of the church, who would never read this warning anyway? It’s similar to when the Old Testament prophets pronounced woes on Israel’s pagan enemies (see Isaiah 13-19). The warnings serve two main purposes. First, they should encourage us who know God to be faithful and endure, knowing that in due time He will judge the wicked. Second, it should warn us not to fall into any of the sins that will bring judgment on the wicked. In the case James is addressing, it is easy when you’re poor and oppressed to think, “If I can just get rich, I will no longer have to deal with these problems!” So we can be tempted to pursue wealth, mistakenly thinking that happiness lies in getting rich....Because wealth can be a dangerous trap, we should be careful not to use it in an ungodly manner, but rather to be faithful. (James 5:1-6 The Woes of Wealth Without God) Gregg Allen adds "Christians suffering under such oppression would be tempted to despair, or to take vengeance, or to grow envious and bitter. And so, as a good pastoral counselor, James first points believers to the broad theme of this new section (5:1-11) - the imminent return of the Lord Jesus Christ. He shows how fixing our minds and hopes on the return of the Lord sets us right. And then, he encourages the believer to be patient when oppressed and treated unjustly, because the coming of that same Lord Jesus Christ is near (v. 7). Jesus Christ, the King of kings and Lord of lords, will Himself make all things things right in His perfect time; and our job is to be patient in our trust in Him, and to fearlessly and faithfully go on with His work until He comes." (James 5:1-6 "The Howling of The Oppressor") James' call to weep and howl reminds one of similar OT outcries - Isa 13:6; Isa 14:31; Isa 15:3; Jer 4:8; Joel 1:5+, Joel 1:13+. So the audible weeping is accentuated by outbursts of howling. This presents quite a dramatic "auditory" picture!
Tiago 5
Cole - What good are silos full of grain if, when you go to get a bag full, it’s spoiled or full of mold? What good are ten changes of clothes if, when you go to get something out of the closet, it’s moth-eaten? What good is a bank vault full of jewels if you’re afraid to wear them for fear of being robbed? (James 5:1-6 The Woes of Wealth Without God) ESV Study Bible has an interesting, pithy note - Riches, garments, and gold sum up the sumptuous, materialistic lifestyle of these landowners. These things will not only be lost forever but will be evidence at their final trial before God and will feed the very flames of the lake of fire (ED: FIGURATIVELY SPEAKING THAT MAY INDEED BE THE CASE FOR GREATER , where they will spend eternity (Rev 20:11-15+). Martyn Lloyd-Jones - Clothing—oh, the time and the energy and the enthusiasm that goes into this. The talking and the writing; again you see it shouting at you everywhere. But you get it equally with certain people in the matter of their house and home. The lust of the eyes—how pathetic it is that human beings, endowed with the faculties that God has given, can live for things like that, this outlook of pomp and appearance and show. (Walking with God, 86–87) Rotted (4595)(sepo related to sapros - rotten) is found only here in the NT and means their riches have been made corrupt, rotten, even putrid. Liddell-Scott adds that sepo is used of dead bodies that have begun to rot, the mortification of live flesh, and of water or food that is rejected after digestion! Woe! No wonder they will weep and howl (James 5:1)! In classical literature Aeschylus used sepo to refer to the festering action caused by a serpent’s poison. Wow! Is this not a word picture of the danger of one "bitten" by the snake called "love of money!" Sepo is used in the Septuagint of Ps 38:5 "My wounds grow foul and fester (Lxx = sepo) Because of my folly." Sepo - 6x in the Septuagint - Job 16:7; Job 19:20; Job 33:21; Job 40:12; Ps. 38:5; Ezek. 17:9 Garments (cloaks) (2440)(himation) describes a garment of any sort, but especially an outer garment and in the plural (ta himatia) for clothes in general. In contrast the Greek word chitin refers to the garment worn under the outer cloak. The himation was something thrown over the inner tunic (chitin) and in secular Greek was sometimes used for the Roman toga. Garments were a prominent form of wealth in the ancient world. One is reminded of Herod's royal apparel and how it was associated with him rotting (see Acts 12:21-23+). Moth-eaten (4598)(setobrotos from ses = moth + bibrosko = to eat) means that which is damaged by the larvae of moths. Moth eaten. Ruined by moths. It is found only one time in secular Greek literature, in the Sybilline Oracles. There it describes wooden idols that have been damaged or destroyed by moths. There is only one use in the Septuagint - "While I am decaying like a rotten thing, Like a garment that is moth-eaten." (Job 13:28) THOUGHT - What good is there in having a fine suit with the plague in it? John Trapp Illustration - When Mount Vesuvius erupted in 79 A. D., that modern Sodom suffered a fiery deluge of flames and molten ash and there were those who, unable to tear themselves free from the things which were to them, dearer than life, turned back. Some 2,000 lost their lives; among them a woman who loved fine jewelry above all else. As the deadly rain of fire came down, she decided to run to the harbor and escape by ship. That was wise, but this rich and beautiful woman stayed behind just long enough to collect as much jewelry as she could carry. Snatching up the rings, she hastily thrust them on her fingers. There was no time to hunt for a box or a bag in whicli to cram her ornaments, so she picked up as many as she could hold, and rushed into the street, clutching her pearls and diamonds, her rubies and sapphires, her gold brooches and her earrings-a wealth of finery that would be placed at thousands of dollars today. But she delayed too long. The poisonous fumes overcame her as she r an; and with all her trinkets she stumbled, fell, and died, clutching the things she prized so much. There under the ashes of Pompeii she lay; and when the excavators found her, she was still lovely, and her hands were still laden with jewels. ILLUSTRATION - Years ago, Newsweek (6/21/82) reported a new service that was being offered to the rich. Since bank safe deposit boxes were hard to get and were only available during banking hours, many stores had sprung up to meet the demand. It mentioned one in New Orleans that was housed in the former Federal Reserve Bank building. (I wonder how it fared in Hurricane Katrina?) These stores were often open 24 hours a day, seven days a week, so that clients could access their jewels and treasures at any time. One company offered mirrored privacy booths where customers could inspect their precious possessions, all for $2,700 annual rent for a one by three-foot box (that was a lot more in 1982!). (Steven Cole) Perhaps we should say aloud, over and over, the words of the song: "This world is not my home." Once again, C. S. Lewis put it well: "Our Father refreshes us on the journey with someI pleasant inns, but will not encourage us to mistake them for home. " (Randy Alcorn) Play Ricky Skaggs catchy tune... This world is not my home I'm just a passing through My treasures are laid up somewhere beyond the blue The angels beckon me from heaven's open door And I can't feel at home in this world anymore Oh lord you know I have no friend like you If heaven's not my home then lord what will I do The angels beckon me from heaven's open door And I can't feel at home in this world anymore (Is this the song in your heart?) James 5:3 Your gold and your silver have rusted; and their rust will be a witness against you and will consume your flesh like fire. It is in the last days that you have stored up your treasure! NET James 5:3 Your gold and silver have rusted and their rust will be a witness against you. It will consume your flesh like fire. It is in the last days that you have hoarded treasure! GNT James 5:3 ὁ χρυσὸς ὑμῶν καὶ ὁ ἄργυρος κατίωται καὶ ὁ ἰὸς αὐτῶν εἰς μαρτύριον ὑμῖν ἔσται καὶ φάγεται τὰς σάρκας ὑμῶν ὡς πῦρ. ἐθησαυρίσατε ἐν ἐσχάταις ἡμέραις. NLT James 5:3 Your gold and silver have become worthless. The very wealth you were counting on will eat away your flesh like fire. This treasure you have accumulated will stand as evidence against you on the day of judgment. KJV James 5:3 Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days. ESV James 5:3 Your gold and silver have corroded, and their corrosion will be evidence against you and will eat your flesh like fire. You have laid up treasure in the last days. ASV James 5:3 Your gold and your silver are rusted; and their rust shall be for a testimony against you, and shall eat your flesh as fire. Ye have laid up your treasure in the last days. CSB James 5:3 Your silver and gold are corroded, and their corrosion will be a witness against you and will eat your flesh like fire. You stored up treasure in the last days! NIV James 5:3 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. NKJ James 5:3 Your gold and silver are corroded, and their corrosion will be a witness against you and will eat your flesh like fire. You have heaped up treasure in the last days. NRS James 5:3 Your gold and silver have rusted, and their rust will be evidence against you, and it will eat your flesh like fire. You have laid up treasure for the last days. YLT James 5:3 your gold and silver have rotted, and the rust of them for a testimony shall be to you, and shall eat your flesh as fire. Ye made treasure in the last days! NAB James 5:3 your gold and silver have corroded, and that corrosion will be a testimony against you; it will devour your flesh like a fire. You have stored up treasure for the last days. NJB James 5:3 All your gold and your silver are corroding away, and the same corrosion will be a witness against you and eat into your body. It is like a fire which you have stored up for the final days. GWN James 5:3 Your gold and silver are corroded, and their corrosion will be used as evidence against you. Like fire, it will destroy your body. You have stored up riches in these last days. BBE James 5:3 Your gold and your silver are wasted and their waste will be a witness against you, burning into your flesh. You have put by your store in the last days. Your gold and your silver have rusted: 2Ti 2:17 their rust will be a witness against you: Ge 31:48,52 Jos 24:27 Job 16:8 will consume your flesh like fire Jer 19:9 Mic 3:3 Rev 17:16 20:15 21:8 you have stored up your treasure: De 32:33,34 Job 14:16,17 Ro 2:5 It is in the last days : Ge 49:1 Isa 2:2 Mic 4:1 Ac 2:17 2Pe 3:3 James 5 Resources - Multiple Sermons and Commentaries EARTHLY TREASURES WILL RUST Your gold and your silver have rusted - Gold in it pure .999 fine form is one of only two other known metals (platinum and chromium) which are impervious to corrosion. So the point rusted gold and silver figuratively depicts their utter worthlessness (as if they were rusted and useless). In a word wealth is only temporary. HCSB Study Bible adds that "Technically speaking, gold and sliver do not corrode. James's statement about them corroding is paradoxical, emphasizing that even "incorruptible" commodities are destined to perish" Steven Cole - James is forcefully making the point that wealth is temporary and that judgment and eternity are ahead. So to pursue wealth to the neglect of pursuing God or to trust in wealth as the solution to your deepest needs is sheer folly! As Jesus pointedly said, the Mammon of unrighteousness will fail (Lu 16:9). Therefore, we must use it wisely in light of the reality of eternity. ...In James’ times, there were three main indicators of wealth. James uses three terms to point to the temporary nature of each. First, there was grain. You could store it in large bins or silos. But James says of it (Ja 5:2), “Your riches have rotted.” Second, there was clothing. In a world where most of the poor only had the clothes on their backs, it was a sign of wealth to have more than one change of clothes (see Ge 45:22; Jos 7:21; Jdg 14:12; 2Ki 5:5, 2Ki 5:22). The apostle Paul could claim that he had coveted no one’s money or clothes (Ac 20:33). James echoes Jesus, who warned that clothes are subject to the ruin of moths (Mt 6:19). Third, there were gold and silver. James knew, of course, that these metals are not subject to literal rust. But he is using irony to make a point. When God brings judgment, even these precious metals will be doomed to corruption. What good were all the gold and silver in the world in A.D. 70 when Titus destroyed Jerusalem and slaughtered a million Jews? (James 5:1-6 The Woes of Wealth Without God) And their rust will be a witness against you - Treasures are personified as witnesses who will take the stand to testify against those who have hoarded the treasures and do so unjustly! I can't imagine the testimonies by the witnesses when Bernie Madoff stands before the Righteous Judge Jesus at the Great White Throne Judgment (unless he comes to faith in that Judge before he dies - which I pray he does)! Swindoll comments "In those days, a person could display his or her wealth in three ways: by feasting lavishly, by dressing extravagantly, and by spending wildly. (Some things never change!) James targets these three areas of the flamboyant lifestyle of the rich, pointing out how foolish it is to center their lives on these things. Through time and disuse, food goes bad, garments get eaten by moths, and precious metals tarnish. By hoarding rather than sharing, the wealth of the rich rots and rusts." (Swindoll's Living Insights New Testament Commentary – James, 1 & 2 Peter) Rusted (2447)(ios from híemi = to send) is something sent out and one Greek meaning is thus arrow, a meaning not found in the NT. Ios is used in the NT to mean poison or venom. The idea is something that is emitted since venom is ejected or emitted from a serpent's fangs. Ios also means rust as if emitted by metals. Ios is used 3 times in the NT (twice in James and once in Ro 3:13) and 7 times in the (Ps 14:3; 140:3; Pr 23:32; Lam 3:13; Ezek 24:6, 11, 12) James uses ios with both meanings (poison and rust) and in James 3:8 (Describing the Tongue James says that) "no one (Greek = absolutely no one. Have you ever tried?) can (dunamai = have power by virtue of inherent ability and resources) tame (reduce to stillness or quietness) the tongue; it is a restless (Unsettled, unsteady, unstable, staggering, reeling like a drunken man. Not having stability) evil and full of (replete, stuffed) deadly (literally death bringing) poison (ios). (James 3:8) (Comment: The tongue of an unregenerate man or even of a believer not controlled by the Spirit is like a deadly poisonous snake. The venomous evil chafes at confinement, always seeking a way to escape and to spread its deadly poison. This "poison" is more deadly than a snake's because it can destroy morally, socially, economically, and spiritually.) Witness (3142) (marturion source of English "martyr") means evidence, proof. The content of what a witness tells. Marturion is is the declaration of facts which confirms or makes something known. Marturion is an objective act, circumstance or statement that provides evidence or certifies the truthfulness of something. The content of what is witnessed or said. (See also marturia/martyria) Testimony (marturion) means just that—a testimony or witness. A person can only testify to what he himself has seen or heard or experienced. A witness in a courtroom is to report only what he knows objectively, factually, and personally. He is not to speculate, guess, or deduce. Testimony is a solemn attestation as to the truth of a matter, a declaration of truth or fact. Testimony is proof or demonstration of some fact, evidence, piece of evidence. In this section it is fascinating that God will call several witnesses to testify against the wicked rich on judgment day - (1) Their wealth (Jas 5:3), (2) Wages withheld ("cries out" - Jas 5:4a = "Money talks!"); (3) Workers defrauded ("the outcry of those who did the harvesting" - Jas 5:4b) And there will be no bribing the Righteous Judge Jesus! And will consume your flesh like fire - NLT paraphrases it "The very wealth you were counting on will eat away your flesh like fire." What a horrible picture this presents of destroying one's flesh! This is not annihilation for all souls will reside somewhere, either Heaven or Hell. Wiersbe sees consume your flesh like fire as a present judgment of the wicked wealthy on earth because "misused riches erode character.....Of itself, money is not sinful; it is neutral. But "the love of money is the root of all evil" (1 Tim. 6:10). "Thou shalt not covet" is the last of the Ten Commandments, but it is the most dangerous. Covetousness will make a person break all the other nine commandments. Abraham was a rich man, but he maintained his faith and character. When Lot became rich, it ruined his character and ultimately ruined his family. It is good to have riches in your hand provided they do not get into your heart. "If riches increase, set not your heart upon them" (Ps. 62:10). "A good name is rather to be chosen than great riches, and loving favor rather than silver and gold" (Prov. 22:1). (Bible Exposition Commentary) Will consume (2068)(esthio) literally means to eat, take something in through the mouth (Mt 15:32; Mk 2:26; 7:28; Lk 22:30; Ac 10:14; Ro 14:2; 1 Cor 10:25, 27; 2 Th 3:12; Rv 19:18); Esthio is often used in parallelism with pino (drink) (Matt 6:25, 31; 11:18, 19; 24:49; 26:26; Mark 2:16; Luke 5:30, 33; 7:33, 34; 10:7; 12:19, 29, 45; 13:26; 17:8, 27, 28; 22:30; John 6:53; Acts 9:9; 23:12, 21; 1 Cor 9:4; 10:7, 31; 11:22, 26, 27, 28, 29; 15:32; Rom 14:21). to have a meal, eat bread or food (Mark 3:20; 7:5; Mt 15:2; Luke 7:33; 14:1, 5; Jn 6:23; 1 Cor 11:26f.; 2 Th 3:8, 12) Meta (with) is used of eating with others (e.g. Mark 14:14; Luke 22:11; i Mark 14:18; Luke 7:36); idiomatically (1) literally eat one's own bread, i.e. earn a living (2 Th 3.12); (2) figuratively; (a) to do away with completely,consume, devour (of fire Il. 23, 182; Isa 10:17; 26:11), destroy, with the implication of doing away with all traces of an object, destroy as if by rust or fire (James 5:3, Heb 10.27) In the OT, to eat is often applied to the action of fire,; (b) metaphorically, as taking spiritual nourishment eat, partake of (Jn 6.53) Gilbrant - In classical Greek esthiō, as well as phagō (which provides certain missing tenses), denoted the process of eating in order to sustain life. When combined with the verb pinō (3956), “drink,” a stock expression is generated (“eating and drinking”) which carries with it the notion of fellowship or participation. This association with fellowship is also found in the Old Testament. David complained (Psalm 41:9 [LXX 40:9]) that his “familiar friend . . . which did eat” (ho esthiōn artous mou) of David’s food had rebelled against him. Eating could also have a religious significance for the Greek. Certain types of worship, particularly in the “mystery religions,” were involved with eating and drinking. The “peace (fellowship) offering” (Leviticus 3) is an expression of eating as a worship function in the Old Testament, as were the laws concerning “permitted” foods (Leviticus 11). Eating and drinking were always construed by the Jews as emblematic of the blessings of God to be enjoyed with thanksgiving (Ecclesiastes 2:24,25 and throughout the book). But, from the foundation of the world, sin has involved man’s abuse of something originally good. So drunkenness and gluttony were regarded as sinful debauchery. In the New Testament Jesus defended himself against such a charge (Matthew 11:18,19) by replying that John the Baptist failed to eat or drink, and they charged him with having a demon. But when Jesus ate and drank, they accused Him of being a glutton and a drunkard (cf. Luke 7:33,34). The notion of fellowship is clearly conveyed when Jesus spoke of the reprobate servant who began “to eat and drink with the drunken” (Matthew 24:49; cf. Luke 12:45). It also lies at the root of the accusation that Jesus ate with tax collectors and sinners (Matthew 9:11; cf. Luke 15:1,2, sunesthiō [4756], “eats with”). Participation is implied in Revelation 2:7, where “to eat of the tree of life” (cf. Genesis 2:9; Revelation 22:2,14) clearly indicates sharing in that life. In John 6:48-58 Jesus declared that it is necessary to eat His flesh and drink His blood (6:53) to have life. Jesus said he who does this “dwelleth in me, and I in him” (6:56). Paul’s attitude toward meats offered to idols (1 Corinthians 8) is better understood if one views eating as a worship function. Those who are “strong” see it only as a natural function. But Paul wrote that the “strong” must consider the “weaker brother” who, before his conversion, viewed eating these sacrifices as a form of idol worship, and it still offended him. Eating as a legitimate form of worship to God is seen in the eating of the Passover (Matthew 26:17-30; Mark 14:12-26; Luke 22:7-28), which became the Lord’s Supper for the Church (1 Corinthians 11:23-34). (Complete Biblical Library Greek-English Dictionary) Esthio - 139v - ate(21), consume(2), diet(1), dine(1), does so(1), eat(96), eaten(2), eating(19), eats(11), feed(2), use(1). concentrated in Matthew (24 occurrences), Mark (27), Luke (33), John (15), Acts (7), Romans (13, all in ch. 14), 1 Corinthians (27, most in chs. 8-11), and Revelation (6). Matt. 6:25; Matt. 6:31; Matt. 9:11; Matt. 11:18; Matt. 11:19; Matt. 12:1; Matt. 12:4; Matt. 14:16; Matt. 14:20; Matt. 14:21; Matt. 15:2; Matt. 15:20; Matt. 15:27; Matt. 15:32; Matt. 15:37; Matt. 15:38; Matt. 24:49; Matt. 25:35; Matt. 25:42; Matt. 26:17; Matt. 26:21; Matt. 26:26; Mk. 1:6; Mk. 2:16; Mk. 2:26; Mk. 3:20; Mk. 5:43; Mk. 6:31; Mk. 6:36; Mk. 6:37; Mk. 6:42; Mk. 6:44; Mk. 7:2; Mk. 7:3; Mk. 7:4; Mk. 7:5; Mk. 7:28; Mk. 8:1; Mk. 8:2; Mk. 8:8; Mk. 11:14; Mk. 14:12; Mk. 14:14; Mk. 14:18; Mk. 14:22; Lk. 4:2; Lk. 5:30; Lk. 5:33; Lk. 6:1; Lk. 6:4; Lk. 7:33; Lk. 7:34; Lk. 7:36; Lk. 8:55; Lk. 9:13; Lk. 9:17; Lk. 10:7; Lk. 10:8; Lk. 12:19; Lk. 12:22; Lk. 12:29; Lk. 12:45; Lk. 13:26; Lk. 14:1; Lk. 14:15; Lk. 15:16; Lk. 15:23; Lk. 17:8; Lk. 17:27; Lk. 17:28; Lk. 22:8; Lk. 22:11; Lk. 22:15; Lk. 22:16; Lk. 22:30; Lk. 24:43; Jn. 4:31; Jn. 4:32; Jn. 4:33; Jn. 6:5; Jn. 6:23; Jn. 6:26; Jn. 6:31; Jn. 6:49; Jn. 6:50; Jn. 6:51; Jn. 6:52; Jn. 6:53; Jn. 6:58; Jn. 18:28; Acts 9:9; Acts 10:13; Acts 10:14; Acts 11:7; Acts 23:12; Acts 23:21; Acts 27:35; Rom. 14:2; Rom. 14:3; Rom. 14:6; Rom. 14:20; Rom. 14:21; Rom. 14:23; 1 Co. 8:7; 1 Co. 8:8; 1 Co. 8:10; 1 Co. 8:13; 1 Co. 9:4; 1 Co. 9:7; 1 Co. 9:13; 1 Co. 10:3; 1 Co. 10:7; 1 Co. 10:18; 1 Co. 10:25; 1 Co. 10:27; 1 Co. 10:28; 1 Co. 10:31; 1 Co. 11:20; 1 Co. 11:21; 1 Co. 11:22; 1 Co. 11:26; 1 Co. 11:27; 1 Co. 11:28; 1 Co. 11:29; 1 Co. 11:33; 1 Co. 11:34; 1 Co. 15:32; 2 Thess. 3:8; 2 Thess. 3:10; 2 Thess. 3:12; Heb. 10:27; Heb. 13:10; Jas. 5:3; Rev. 2:7; Rev. 2:14; Rev. 2:20; Rev. 10:10; Rev. 17:16; Rev. 19:18 Esthio - over 600 verses so only Genesis is listed below - Gen. 2:16; Gen. 2:17; Gen. 3:1; Gen. 3:2; Gen. 3:3; Gen. 3:5; Gen. 3:6; Gen. 3:11; Gen. 3:12; Gen. 3:13; Gen. 3:14; Gen. 3:17; Gen. 3:18; Gen. 3:19; Gen. 3:22; Gen. 6:21; Gen. 9:4; Gen. 14:24; Gen. 18:5; Gen. 18:8; Gen. 19:3; Gen. 24:33; Gen. 24:54; Gen. 25:34; Gen. 26:30; Gen. 27:4; Gen. 27:7; Gen. 27:10; Gen. 27:19; Gen. 27:25; Gen. 27:31; Gen. 27:33; Gen. 28:20; Gen. 31:46; Gen. 31:54; Gen. 32:33; Gen. 37:25; Gen. 39:6; Gen. 40:17; Gen. 40:19; Gen. 43:16; Gen. 45:18; Gen. 47:22; Gen. 49:27; Flesh (4561)(sarx) is used 147 times in the NT and has many nuances (e.g., some lexicons list up to 11 definitions!). In this context sarx refers to literal flesh (as in Lk 24:39; J 6:51–56; Ro 2:28; 1 Cor 15:39; 2 Cor 12:7; Gal 6:13; Js 5:3; Rev 19:18, 21) J
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Cole - When James (Jas 5:3) says, “It is in the last days you have stored up your treasure,” he is referring to the entire period between Christ’s ascension and second coming, which is viewed as “the last days” (Acts 2:17+; 2Ti 3:1+ Heb 1:2+). But death is “the last day” for all of us! As the rich fool in Jesus’ parable found out, he had plenty stored up for this life, but when he died, he was poor where it mattered most—he was not rich toward God (Lu 12:16-21+). To be rich without God is to be short-sighted in light of eternity. To be rich without God gives temporary comfort and ease, but long-term misery.The ungodly rich mistakenly think that they are relieving themselves and their families from hardships through their wealth and possessions. But James says that they are storing up misery and hardship for the final judgment! The very thing that they trust in for comfort now will result in their final ruin. (James 5:1-6 The Woes of Wealth Without God) Last (2078)(eschatos from ek = from, primarily as it relates to place) an adjective which means last in time as in this passage in James 5 or space/place (most remote) (Acts 1:8+, Acts 13:47+). So when are the last days? The meaning of Hebrews 1:2+ is that at the very termination of the times in which God is speaking to man, He speaks, not through the prophets, but in His Son, Who is "the Word" (Jn 1:1-2+). So the writer of Hebrews is referring to the incarnation of God's Son at His First Coming. It follows that this is when the last days began. Luke utilizes the same time phrase writing that "in the last days God says that "I will pour forth of My Spirit upon all mankind" (Acts 2:17+), a prophecy from Joel 2:28+ which was partially fulfilled at Pentecost, at the birth of the Church. Obviously Pentecost is related to the First Coming (and then the ascension) of Christ. We can therefore conclude that the last days were inaugurated by the First Coming of Christ. Mounce agrees noting that eschatos can refer specifically to Jesus’ return on “the last day” or more generally to the period of time between His (Christ's) first and second coming." In his Second Epistle Peter exhorted us to be aware "that in the last days mockers will come with their mocking, following after their own lusts and saying, "Where is the promise of His coming?" (2Pe 3:3,4+). In this context the mockers are not referring to the first but the Second Coming of Christ. It follows that the last days began with Christ's first coming and will extend to His Second Coming. In summary, the last days are the time period between the First and Second Comings of our Lord Jesus Christ. This time period overlaps with the so called "church age." Related Resources: Last Days Eschatos in the OT - Last Days in the Septuagint NO HOARDING ALLOWED The NET says this verse could be rendered "hoarded up treasure for the last days" for the rich were hoarding, grain, gold and garments. They thought their possessions made them rich but they in fact made them spiritually poor. Their possessions possessed them. They were slaves to their "god." Don Anderson - Just like Judas allowed 30 pieces of silver to keep him from faithfulness to the Master: "YOU STORED UP TREASURE IN THE LAST DAYS." JUDAS or JESUS. SILVER or SAVIOR. MONEY or MASTER. Even believers need to remember that although we may possess things, ultimately we do not own them for God is the Owner of everything and we are to be His wise, willing stewards of His wealth (read 1 Cor 4:2). As
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Cole - To be rich without God provides short-term advantages, but long-term loss. With wealth comes power, but as someone said, “Power corrupts; absolute power corrupts absolutely.” Throughout history corrupt dictators have amassed amazing power and wealth for themselves and their families. Some, such as Saddam Hussein and his sons, are brought down and face judgment in this life. Others, such as Mao Tse-tung and Joseph Stalin, seemed to get away with their many atrocities in this life. But nobody escapes from God’s judgment! Like barn animals, they are only fattening their hearts for the day of slaughter! (James 5:1-6 The Woes of Wealth Without God) James describes the tragic irony of their self-indulgence, as they fatten their own hearts for their day of slaughter. They are pictured as just like hogs coming under the butcher's knife, or turkeys awaiting their sure fate before Thanksgiving. Paul describes their "fattened hearts" in Romans 2... But because of your stubbornness and unrepentant heart you are storing up wrath for yourself in the day of wrath and revelation of the righteous judgment of God, who WILL RENDER TO EACH PERSON ACCORDING TO HIS DEEDS (Ro 2:5-6+) Slaughter (4967)(sphage from sphazo = to slay) literally means to slaughter) by cutting or slashing the throat. Three uses - Acts 8:32+, Ro 8:36+, James 5:5. In Ro 8:36 + (quoting the Septuagint of Ps 44:22) where "we were considered as sheep to be slaughtered.” Sphage is used idiomatically here in James 5:5 in the phrase "in a day of slaughter." In Acts 8:32+ the Ethiopian eunuch was reading from Isaiah 53:7+ which describes the sheep being led to the “slaughter” without resistance or complaint. What is the Acts 8:32 passage saying? Neither the sheep nor the lamb opens its mouth before they the experience either death or shearing.Jesus fulfilled this prophecy in Mt 26:62-63; Mt 27:12-14; Mk 14:61; Mk 15:5; Lk 23:9; Jn 19:9; 1Pe 2:23. Friberg on possible meanings of in the day of slaughter - (1) for a day marked for or characterized by slaughter, in reference to a time of destructive judgment; (2) in a day of slaughter, in reference to rich people fattening themselves, i.e. amassing more wealth at the expense of poor people in a troubled time; the first alternative is to be preferred in view of James's threatening tone against the rich in James 5.1-3 Gilbrant - Sphagē is used in classical Greek for the “slaughter” of animals, particularly for sacrifices. The term is used literally to identify the throat, “the place between the collar-bones where sacrifices are usually slain” (Complete Biblical Library Greek-English Dictionary) Sphage in the Septuagint (Lxx) - Job 10:16; Job 21:20; Job 27:14; Ps 44:22 = "We are considered as sheep to be slaughtered"; Pr 7:22 = " Suddenly he follows her As an ox goes to the slaughter"; Isa 34:2; Isa 34:6; Isa 53:7; Isa 65:12; Jer. 12:3 = "Drag them off like sheep for the slaughter"; Jer. 15:3; Jer. 19:6 = "this place will no longer be called Topheth or the valley of Ben-hinnom, but rather the valley of Slaughter"; Jer. 25:34; Jer. 48:15; Jer. 50:27 = "Let them go down to the slaughter!"; Jer. 51:40 = “I will bring them down like lambs to the slaughter,"; Ezek. 21:15; Obad. 1:10; Zech. 11:4 “Pasture the flock doomed to slaughter."; Zech. 11:7 Perhaps it would be good to refresh our mind on Jesus' story of the rich man and Lazarus “Now there was a rich man, and he habitually dressed in purple and fine linen, joyously living in splendor every day. 20 “And a poor man named Lazarus was laid at his gate, covered with sores, 21 and longing to be fed with the crumbs which were falling from the rich man’s table; besides, even the dogs were coming and licking his sores. 22“ Now the poor man died and was carried away by the angels to Abraham’s bosom; and the rich man also died and was buried. 23 “In Hades he lifted up his eyes, being in torment, and *saw Abraham far away and Lazarus in his bosom. 24 “And he cried out and said, ‘Father Abraham, have mercy on me, and send Lazarus so that he may dip the tip of his finger in water and cool off my tongue, for I am in agony in this flame.’ 25 “But Abraham said, ‘Child, remember that during your life you received your good things, and likewise Lazarus bad things; but now he is being comforted here, and you are in agony. 26 ‘And besides all this, between us and you there is a great chasm fixed, so that those who wish to come over from here to you will not be able, and that none may cross over from there to us.’ 27 “And he said, ‘Then I beg you, father, that you send him to my father’s house– 28 for I have five brothers–in order that he may warn them, so that they will not also come to this place of torment.’ (basanos) 29 “But Abraham *said, ‘They have Moses and the Prophets; let them hear them.’ 30 “But he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent!’ 31 “But he said to him, ‘If they do not listen to Moses and the Prophets, they will not be persuaded even if someone rises from the dead.’” (Lk 16:19-31+) Related Resource: Quotes on Money ILLUSTRATIONS - After Imelda Marcos and her husband Ferdinand were deposed, Newsweek (3/24/86) ran an article on her pathetic life. When they fled the country, she left behind a closet with 3,000 pairs of shoes and five shelves of unused Gucci handbags, still stuffed with paper and the price tags attached. She had 500 bras, a trunk full of girdles, huge bottles of perfume, and vats of Christian Dior wrinkle cream. She was known to spend $12 million on jewelry in a single day in Switzerland! One U. S. Representative gawked at the stuff and said, “It was the worst case of conspicuous consumerism I have ever seen.” She once told an interviewer, “I am my little people’s star and slave. When I go out into the barrios, I get dressed up because I know the little people want to see a star.” How tragic! Of course, Imelda Marcos did not claim to follow Christ. But I’ve read of a well-known Christian entertainer who collects Rolls Royces as his hobby! He owns a dozen or more! I realize that luxury is a relative term and it’s easy to judge the extravagant examples and justify ourselves. We need to examine ourselves prayerfully and often, so that we don’t fall into what James is condemning. I believe that the Lord wants us to live simply and manage our resources in light of His eternal purposes. Be Content He that is down needs fear no fall, He that is low, no pride; He that is humble ever shall Have God to be his guide. I am content with what I have, Little be it or much; And, Lord, contentment still I crave, Because Thou savest such. Fullness to such a burden is That go on pilgrimage; Here little, and hereafter bliss, Is best from age to age. John Bunyan Related Resources: Christian Contentment Contentment-Devotional Misers John G. Wendel and his sisters were some of the most miserly people of all time. Although they had received a huge inheritance from their parents, they spent very little of it and did all they could to keep their wealth for themselves. John was able to influence five of his six sisters never to marry, and they lived in the same house in New York City for 50 years. When the last sister died in 1931, her estate was valued at more than $100 million. Her only dress was one that she had made herself, and she had worn it for 25 years.The Wendels had such a compulsion to hold on to their possessions that they lived like paupers. Even worse, they were like the kind of person Jesus referred to "who lays up treasure for himself, and is not rich toward God? (Luke 12:21). Looking In A Mirror - One day a certain old, rich man of a miserable disposition visited a rabbi, who took the rich man by the hand and led him to a window. 'look out there,? he said. The rich man looked into the street. "What do you see"? asked the rabbi. "I see men, women, and children,? answered the rich man. Again the rabbi took him by the hand and this time led him to a mirror. "Now what do you see"? "Now I see myself,? the rich man replied. Then the rabbi said, "Behold, in the window there is glass, and in the mirror there is glass. But the glass of the mirror is covered with a little silver, and no sooner is the silver added than you cease to see others, but you see only yourself.' Zodhiates - What great things God can do when a man's riches are placed at His disposal. Money is an article which may be used as a universal passport to everywhere except heaven and as a universal provider of everything except happiness. John Piper helps us envision the final irony of materialism: Picture 269 people entering eternity in a plane crash in the Sea of Japan. Before the crash there is a noted politician, a millionaire corporate executive, a playboy and his playmate. a missionary kid on the way back from visiting grandparents. After the crash they stand before God utterly stripped of MasterCards, checkbooks, cred it lines. image clothes. how-to-succeed books. and Hilton reservations. Here are the politician, the executive, the playboy, and the missionary kid. all on level ground with nothing, absolutely nothing in their hands, possessing only what they brought in their hearts. How absurd and tragic the lover of money will seem on that day - like a man who spends his whole life collecting train tickets and in the end is so weighed down by the collection he misses the last train! (Quoted by Randy Alcorn in Money, Possessions and Eternity; Original quote from Desiring God, page 188). ILLUSTRATION - For example, in 1923 a very important meeting was held at the Edgewater Beach Hotel in Chicago. Attending this meeting were nine of t he world's most successful financiers: Charles Schwab, steel magnate: Samuel Insull, president of the largest utility company: Howard Hopson , president of the largest gas company; Arthur Cotton, the greatest wheat speculator; Richard Whitney, president of the New York Exchange; Albert Fall, a member of the President's Cabinet; Leon Frazier, president of the Bank of International Settlements; Jesse Livermore, the great "bear" on Wall Street; and Ivar Krueger, head of the most powerful monopoly. Twenty-five years later, Charles Schwab had died in bankruptcy, having lived on borrowed money for five years before his death; Samuel Insull had died a fugitive from justice and penniless in a foreign land; Howard Hopson was insane; Arthur Cotton had died abroad, insolvent; Richard Whitney had spent time in Sing Sing; Albert Fall had been pardoned so that he could die at home; Jesse Livermore, Ivar Krueger, and Leon Frazier had all died by suicide. All of these men had learned well the art of making a living, but none of them had learned HOW TO LIVE! (Bill Bright - Revolution Now) (ED: AND NONE HAD LEARNED HOW TO "DIE WELL!") THOUGHT - THE SECRET OF LIVING AND DYING WELL? - Not that I speak from want, for I have learned to be content in whatever circumstances I am. I know how to get along with humble means, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need. I can do all things through Him who strengthens me. - Php 4:11-13+ Related Resources: Christian Contentment Contentment-Devotional To Be Better Off is Not Better Dan Crawford (1870-1926) spent most of his adult life serving as a missionary in Africa. When it was time to return home to Britain, Crawford described to an old Bantu the kind of world he was about to return to. He told him about ships that ran under the water, on the water, and even those that flew above the water. He described English houses with all of their conveniences, such as running water and electric lights. Then Crawford waited for the old African to register his amazement. "Is that all, Mr. Crawford"? the aged man asked. "Yes, I think it is,? Crawford replied. Very slowly and very gravely, the old Bantu said, "Well, Mr. Crawford, you know, that to be better off is not to be better.? The Wycliffe Handbook of Preaching & Preachers Wanted More (AKA "The myth of more") All he ever really wanted in life was more. He wanted more money, so he parlayed inherited wealth into a billion-dollar pile of assets. He wanted more fame, so he broke into the Hollywood scene and soon became a filmmaker and star. He wanted more sensual pleasures, so he paid handsome sums to indulge his every sexual urge. He wanted more thrills, so he designed, built, and piloted the fastest aircraft in the world. He wanted more power, so he secretly dealt political favors so skillfully that two U.S. presidents became his pawns. All he ever wanted was more. He was absolutely convinced that more would bring him true satisfaction. Unfortunately, history shows otherwise. He concluded his life emaciated; colorless; sunken chest; fingernails in grotesque, inches-long corkscrews; rotting, black teeth; tumors; innumerable needle marks from his drug addiction. Howard Hughes died believing the myth of more. He died a billionaire junkie, insane by all reasonable standards. Bill Hybels in Leadership Thankful For Material Things In her book, Discipline, the Glad Surrender, Elisabeth Elliot reveals four meaningful lessons to be learned from the discipline of our possessions: 'the first lesson is that all things are given by God...Because God gives us things indirectly by enabling us to make them with our own hands (out of things He has made, of course) or to earn the money to buy them...we are prone to forget that He gave them to us. We should be thankful. Thanksgiving requires the recognition of the Source. It implies contentment with what is given, not complaint...it excludes covetousness. The third lesson is that things can be material for sacrifice. The Father pours out His blessings on us; we, His creatures, receive them with open hands, give thanks, and lift them up as an offering back to Him...This lesson leads naturally to the fourth which is that things are given to us to enjoy for awhile...What is not at all fitting or proper is that we should set our hearts on them. Temporal things must be treated as temporal things'received, given thanks for, offered back but enjoyed. In Touch, All materialism is atheistic. - Martyn-Lloyd Jones Related Resources: Various Quotes on Materialism More Quotes Money Trouble Those who desire to be rich fall into temptation and a snare. —1 Timothy 6:9 When I was in Haiti, I saw a poor elderly woman at a mission station. She had walked miles for a meal, yet she was sharing her food with a young girl. When I mentioned this to “Granny,” a veteran missionary, she said, “Herb, the very poor are much more generous than the very rich.” I think Granny was right. While some multimillionaires are godly, generous, and kind, they are the exception rather than the rule. From the days of the Old Testament prophets until now, many of the rich have exploited the poor. James warned his generation that the wealth of those who oppress the poor “will be a witness against you and will eat your flesh like fire” (Jas. 5:3). Even today, the rich contribute relatively little to charitable causes. Popular author Vance Packard says that the USA has at least 800 people worth more than $100 million. How much do they give to church and charity? Less than 2%! For Further Study Compare the rich young ruler (Lk. 18:18-27) with the believers at Macedonia (2 Cor. 8:1-6). Who gave generously? How does this apply to your life? He who has no money is poor; he who has nothing but money is even poorer. James 5:6 You have condemned and put to death the righteous man; he does not resist you. NET James 5:6 You have condemned and murdered the righteous person, although he does not resist you. GNT James 5:6 κατεδικάσατε, ἐφονεύσατε τὸν δίκαιον, οὐκ ἀντιτάσσεται ὑμῖν. NLT James 5:6 You have condemned and killed innocent people, who do not resist you. KJV James 5:6 Ye have condemned and killed the just; and he doth not resist you. ESV James 5:6 You have condemned and murdered the righteous person. He does not resist you. ASV James 5:6 Ye have condemned, ye have killed the righteous one; he doth not resist you. CSB James 5:6 You have condemned-- you have murdered-- the righteous man; he does not resist you. NIV James 5:6 You have condemned and murdered innocent men, who were not opposing you. NKJ James 5:6 You have condemned, you have murdered the just; he does not resist you. NRS James 5:6 You have condemned and murdered the righteous one, who does not resist you. YLT James 5:6 ye did condemn -- ye did murder the righteous one, he doth not resist you. NAB James 5:6 You have condemned; you have murdered the righteous one; he offers you no resistance. NJB James 5:6 It was you who condemned the upright and killed them; they offered you no resistance. GWN James 5:6 You have condemned and murdered people who have God's approval, even though they didn't resist you. BBE James 5:6 You have given your decision against the upright man and have put him to death. He puts up no fight against you. You have condemned: Jas 2:6 Mt 21:38 23:34,35 27:20,24,25 Joh 16:2,3 Ac 2:22,23 Ac 3:14,15 4:10-12 7:52 13:27,28 22:14 1Th 2:15,16 He does not resist you: Isa 53:7 Mt 5:39 26:53,54 Lu 22:51-53 Joh 19:9-11 Ac 8:32 1Pe 2:22,23 James 5 Resources - Multiple Sermons and Commentaries CONDEMNATION AND COMMISSION OF MURDER You have condemned and put to death the righteous man - Is James speaking literally or figuratively? It could be both. Certainly figuratively the rich would in effect "put to death the righteous man" by cheating him out of his wages to point that he and his family were forced into starvation. The idea of condemned is that the rich took advantage of the legal system (e.g., possibly by hiring the best silver-tongued lawyers, influencing judges with bribes, etc - nothing new!) to give them an unfair advantage over the poor. They dragged the poor into the law courts. And they did it all under the pretentious guise of "It's all legal! We are not breaking any laws!" Technically they were correct, but morally they were rotten to the core and broke God's laws regarding just treatment of one's fellow man. Their mouths will not be able to make any vain defense before the Judge Who sees their hearts (Hebrews 4:12-13+, Rev 20:11-15+). The rich who condemned will be condemned (cf Hos 8:7a). You have condemned (2613)(katadikazo rom kata = + against + dikázō = to judge, pronounce sentence from díkē = judgment) means to give judgment against a person, recognize the evidence against him, pass sentence, condemn. In the present context katadikazo describes unjust judgment against the just cause of the innocent which is tantamount to depriving "a man of justice” (Lamentations 3:36NIV]). One Jewish writer, Joshua ben Sira, wrote, "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 blood."
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Cole says "The connection (THEREFORE) is, “If you as a Christian have been badly wronged, be patient! The Lord will return soon, and when He comes, He will righteously judge every person. He will vindicate you. But, be careful, because He will judge you, too!”
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Cole - One of the most important lessons to learn as a Christian is how to respond rightly when you are wronged. Count on it—you will be wronged! For some strange reason, newer Christians often have the notion that God will protect them from all wrongs. Everything seems to be going so well since they trusted in Christ. They’re experiencing newfound joy and peace. Solutions to difficult problems seem to be coming together. It’s great to be a Christian! Then, wham! Some difficult trial hits them broadside. They’re falsely accused at work and even get fired. The person who lied about them gets promoted. It’s just not fair! Or, a family member betrays them and spreads vicious gossip to other family members. Or, someone at church that they looked up to as an example disappoints them. They’re shocked, angered, and confused. They wonder, “If someone like that failed, can I trust anyone?” In our text, James is showing us how to respond rightly when we’re wronged. (James 5:7-9 Responding Rightly When Wronged) David
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Cole quips "The Old Testament is given for our instruction—read it! Once in my church in California, I was referring to the Old Testament story of how the godly King Hezekiah took the Assyrian King Sennacherib’s threatening letter and spread it out before the Lord in prayer. As I spoke, it was obvious to me that many were clueless about this story that occurs not just once, but three times in the Old Testament. I stopped and asked for a show of hands to find out how many were not familiar with this story. I was shocked when about a third of the hands went up! I’m still amazed at how many Christians have never read the Old Testament. (James 5:10-11 Patient Endurance) Example (5262)(hupodeigma from hupo = under + deiknúo/deíknumi = to show, to point to something, to make known the character or significance of something) means literally that which is shown below. It means an example, pattern, illustration. It refers to a sign suggestive of anything, an outline, a delineation, a suggestion.
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Cole - The late Dr. Albert Schweitzer, famous medical missionary, was once asked what is the best way to raise children. He replied, “There are three ways: by example, by example, and by example.” What he said about child rearing is also true about growing as a believer. We all need examples to follow, especially when we face trials. If the aim of the Christian life is to glorify God and to enjoy Him forever, then we especially need to glorify and enjoy Him when we encounter trials. That’s when the world is watching to see if our faith is genuine. That’s when our witness can be the most effective. John Piper emphasizes that “God is most glorified in us when we are most satisfied in Him.” But when serious trials hit, we are susceptible to Satan’s temptation to doubt God’s love and goodness towards us. When we see the ungodly prospering and we’re suffering, we’re tempted, like the psalmist (Ps 73) to say in our confusion, “Surely in vain I have kept my heart pure” (Ps 73:13). But after he gets his proper bearings, he rightly concludes (Ps 73:25-26), “Whom have I in heaven but You? And besides You, I desire nothing on earth. My flesh and my heart may fail, but God is the strength of my heart and my portion forever.” Jonathan Edwards has a wonderful sermon on that text, “God the Best Portion of the Christian.” He exclaims (The Works of Jonathan Edwards [Banner of Truth], 2:106), “But how great is the happiness of those who have chosen the Fountain of all good, who prefer him before all things in heaven or on earth, and who can never be deprived of him to all eternity!” When a believer endures severe trials and even faces death with that attitude, God is glorified. In The Roots of Endurance ([Crossway Books], p. 28), where he highlights perseverance in the lives of John Newton, Charles Simeon, and William Wilberforce,
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Cole - Gordon Clark put it (A Christian Philosophy of Education [Trinity Foundation], p. 158), “Since God is truth, a contempt for truth is equally a contempt for God.” Don’t be in contempt of God! Work at being a person whose yes means yes and whose no means no. (James 5:12 Talking Straight) Your yes is to be yes, and your no, no (NET = "But let your "Yes" be yes and your "No" be no") - It is more difficult to discern in the NAS rendering, but the "is" is a command which is easier to discern in the NET rendering. The command "let...be" is in the present imperative which calls for this to be your habitual practice, your lifestyle, a practice only possible in one who relies on the Holy Spirit to obey! Your practice must continually be to say what you mean to say -- No hidden agenda. No hypocrisy. No half-truths. No exaggeration. No lying. If you say "yes," say it because you truly mean it! Kistemaker - 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." (Exposition of James, Epistles of John, Peter, and Jude) Edersheim (i. p. 583) has a Midrash quotation: “The good man’s yea is yea, and his nay nay.” Hiebert adds that "James was essentially concerned with total honesty in speech on the part of Christians. The present imperative "let... be" (ētō) marks this as the believer's unvarying duty. Their affirmative statement, "yes" (nai), is to be so transparently honest that no further confirmation is needed, while their negative statement, "no" (ou), will need no oath to assure its truthfulness. The addition of a confirmatory oath to his statement is an acknowledgment that the individual is conscious that his word is weak and ordinarily unreliable. "The use of oaths is an index of the presence of evil." (Alfred Plummer) But a person known to be totally honest will have no difficulty having his plain declaration accepted. The fact that our courts find it necessary to place a witness under oath to tell the truth is an obvious confession that they recognize that people are congenital liars. A Christian's reputation for rugged honesty in all relations of life should be such that no oath to tell the truth would be needed. (bolding added) (James Commentary) As stated above speaking an oath was not prohibited, but would generally be unnecessary for believers whose speech is (or should be) marked by truthfulness and honesty. As Paul said "Therefore, laying aside (apotithemi in aorist tense = THROW IT ASIDE ONCE AND FOR ALL, LIKE YOU WOULD CAST OFF A ROTTING, STINKING GARMENT WHICH YOU WOULD BE LOATHE TO PUT BACK ON!) falsehood (pseudos), SPEAK (present imperative - to obey this command we must rely on the power of the Spirit) TRUTH EACH ONE of you WITH HIS NEIGHBOR, for we are members of one another (INTERESTING THOUGHT - SINCE WE ARE MEMBERS OF ONE ANOTHER, TO LIE TO A FELLOW BELIEVER IS TANTAMOUNT TO LYING TO YOURSELF!)." (Eph 4:25+). Again James echoes his half brother Jesus' words... But let your statement be, ‘Yes, yes’ or ‘No, no’; anything beyond these is of evil. (Mt 5:37+) J
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Cole - Judgment is a significant issue for James. He just said (5:9), “Do not complain, brethren, against one another, so that you yourselves may not be judged; behold, the Judge is standing right at the door.” He’s talking to Christians (“brethren”), not to unbelievers. How will Christians fall under judgment? Jesus said (John 5:24), “Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life.” Paul wrote (Rom. 8:1), “Therefore there is now no condemnation for those who are in Christ Jesus.” So with regard to eternal judgment, those who have truly trusted in Christ do not need to fear. But Paul warns the Corinthians (1 Cor. 3:15) that we will be judged for our works: “If any man’s work is burned up, he will suffer loss; but he himself will be saved, yet so as through fire.” He later (1 Cor. 11:32) explains to the same church that they needed to judge themselves before partaking of the Lord’s Supper so that they would not be judged: “But when we are judged, we are disciplined by the Lord so that we will not be condemned along with the world.” That discipline can be very severe, including physical illness and even death (1 Cor. 11:30)!....Do we sufficiently fear the coming judgment of our works (1 Cor. 3:10-15; 2 Cor. 5:10-11)? Should we fear it? (James 5:12 Talking Straight) Jim Bomkamp - Not being a man/woman of your word will cause a person to ‘fall under judgment’. Jesus taught that we will all give account one day to the Lord of “every idle word” we have spoken (Matt. 12:36), and as Christians though our judgment will be one of rewards, nonetheless we shall give account. (James 5:12-20 Don't Swear By Anything ) Grant Osborne - Everything we say must have as its purpose the glory of God, and as before (James 2:12; 4:11-12; 5:9) false speech will cause us to "sin and be condemned." (Cornerstone Biblical Commentary) Kurt Richardson - As in other passages where he warned of God’s judgment for participation in evil by their actions (James 2:4; 3:12–13; 4:11–12; 5:9), James here warned that their words were actions and would be counted against them when they did not conform to the faith required of them (cf.James 4:17). (New American Commentary – Volume 36: James) James Adamson - The judgment of James 5:9 and James 5:12 refers not to human judgment but to God’s: so “under condemnation” must be interpreted eschatologically. Here is yet further proof that the Epistle of James is permeated and dominated by an urgent sense of imminent judgment in the end of the present world (James 5:9). (NICNT- James) George Stulac - James says above all and you will be condemned because he is addressing not just a simple matter of dishonesty but a fundamental lack of faith and denial of grace. (The IVP New Testament Commentary – James.) Phil Newton somewhat skirts around the issue - You can go to church, preach sermons, sing hymns, pray, and do all sorts of acts of service, but if you are loose with your tongue you have no reputation whatsoever as a Christian. The profane talk and duplicitous conversations James warns of will keep anyone professing to be a Christian from being taken seriously. (Sermon) (ED: HIS PHRASE "PROFESSING TO BE A CHRISTIAN" WOULD SUGGEST THAT THE JUDGMENT/CONDEMNATION JAMES IS REFERRING TO IS ETERNAL PUNISHMENT. NEWTON'S POINT SEEMS TO BE THAT THE FRUIT OF ONE'S LIPS IS A GOOD BAROMETER OF THE ROOT OF ONE'S PROFESSION - GENUINE OR NOT.) Spiros Zodhiates - What we are actually admonished to do here is to back up what we say by what we are and what we do. The confirmation of works is more persuasive than the affirmation of words. A layman who was visiting at the home of a minister was called upon to lead in family worship. He began to read Colossians 3. When he reached verse 9, which reads, "Lie not one to another, seeing that ye have put off the old man with his deeds," he paused and laid down his glasses. "Do you know," he said, "I find it the hardest thing for a Christian not to lie." Those present looked somewhat startled, but he went on to explain, "I find that Christians are in danger of living in such a way that their whole life before the world is a living lie. By our words we all acknowledge Christ, but so many deny Him and bring reproach upon His Word by living an inconsistent life before men." That is exactly the message which James wishes to convey to us here. To affirm one's faith and not confirm it by the resultant works of faith is being worse than an infidel. It is taking the name of God in vain. Let what we say be proven by what we are. How can some say that this verse does not belong to this epistle? Has this not been the subject of his epistle right along? Has it not been a treatise against hypocrisy, faith without works? The affirmation of a faith that is not existent will only result in judgment, the judgment of God on us. One cannot be accounted a Christian for saying and swearing he is one, but by acting as one. Do we live out what we affirm by word of mouth? (Faith, Love & Hope: An Exposition of the Epistle of James) Geoff Thomas - The text ends with a solemn divine warning. It brings the swearer to the Day of Judgment. (ED: READ SERMON - IN CONTEXT HE IS SPEAKING OF ETERNAL PUNISHMENT). Jamieson - Condemnation - judgment of "the Judge" who "standeth before the door" (James 5:9). (ED: WHAT JUDGEMENT?) C Jerdan - Swearing is a ruinous sin. James adds, "That ye fall not under judgment." A foul tongue is the index of a foul heart. Indeed, the two act and react upon one another. The profane man, therefore, is destroying his own soul. He who swears by hell in jest may well tremble lest he go to hell in earnest. The Lord our God will not suffer him to escape his righteous judgment (Deuteronomy 28:58, 59). (Against Swearing) Valley Bible Church - As a motivation against swearing false oaths, James points out the consequences of violating them. Those who do so, he warns, will “fall under judgment.” The judgment (KRISIS) James has in mind here is not God’s chastening of believers. “Judgment” (KRISIS) is never used in the New Testament to refer to believers’ chastening. It is speaking of eternal judgment. We see this word used in this way in James 2:13 to describe God’s merciless sentencing to hell of those whose lack of mercy reveals their unregenerate heart. (Straight Talk) John
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Cole - suffering and all blessings come from God for His glory and our ultimate good. So in every situation, we must learn to live with a God-ward, God-dependent focus. (James 5:13-16 The God-dependent Community) Moo offers the timely reminder, "When our hearts are comforted, it is all too easy to forget that this contentment comes ultimately only from God." Davids writes "On the other hand, if one is in good spirits, i.e. joyful or of good courage even if the external situation looks poor (cf. "I urge you to keep up your courage" [euthumeo] Acts 27:22, 25+; Symmachus Ps. 32:11; Pr. 15:15), one should also not forget God." (NIGTC-James) Cheerful (2114)(euthumeo from eu = good, well + thumos = temperament, mindset) means to be of good cheer or in good spirits, to be encouraged, keep up one's courage. Gary Hall adds "properly, showing positive passion which proceeds from a sound disposition (temper); hence, "to be of good cheer, in good spirits" (high morale)....refers to the assured believer living with passion fueled by God. This courage (inner optimism) enables them to boldly face struggles "head-on." Euthumeo is used only 3x in the NT - Paul is seeking to cheer up his companions after the ship wreck at Malta = Acts 27:22+; Acts 27:25+; Jas. 5:13. Zodhiates on euthumeo - the word used here has to do with well-being of the soul, the strength and the disposition of the mind, the inner self which the world, press as hard as it may, cannot affect in any way. How beautiful is this thesis of James. What treasures one finds just by taking time to study the meaning of words. The Christian is not happy and merry because of what is going on around him but in spite of it. There is an inner world which is molded by God who made it and who directs it. That is why one finds Christians passing through the valley of the shadow of death singing. It is not because of what they experience in the valley, but because of the inner state of their minds and hearts. One may be surrounded by all the pleasures of the world, by health and strength and riches, and yet be an old grumbler. The outside does not necessarily determine the inside. The Bible never promises the Christian favorable outward conditions, but inner tranquillity and peace of heart. What is the Christian who has inner well-being supposed to do? "Let him sing." (Ibid) Moffatt says "“Elsewhere in the N.T. the word to sing praise refers to public worship, and always, if the usage in classical Greek and Greek O.T. be decisive, to songs with a musical accompaniment.” He is to sing praises - This is a command in the present imperative, a command which is the fruit of one filled with the Holy Spirit "speaking to one another in psalms and hymns and spiritual songs." (Eph 5:18, 19+) Brian Bell - Don’t feel guilty because your’e not experiencing the hardships of others! - There is a time to weep & a time to laugh; a time to mourn & a time to dance. If you’re joyful, James says, Let it out! - Sing praises & thank God for the blessings He’s given you Davids comments "James, then, wants God remembered in all situations, good as well as bad. Turning to God in need is half the truth; turning to him in praise either in the church or alone when one is cheerful (whatever the situation) is the other half. God is not just an errand boy to help human need, but one who deserves worship and praise at all times (Phil. 4:4, 6; Eph. 5:20; 1 Th 5:16–18) and a person to whom one may relate no matter what the circumstance." (NIGTC-James) Grant Osborne has a summary of this final section of James 5:12-16 - In James 5:12 the speech-problem is oath-taking; in James 5:13 the speech-answer is praying. Prayer is the central theme of the passage. We rely on God rather than ourselves and surrender every situation (including ourselves) to him. The progression of the prayer is first hierarchical (centering on the leaders, James 5:14), then corporate (James 5:14-15), then individual (James 5:16-18). In this paragraph there are four points: (1) the general need for prayer and praise (James 5:13); (2) the response to illness with prayer and anointing with oil (James 5:14-15a); (3) the response to sin with confession (James 5:15b-16a); and (4) the power of righteous prayer to make a difference, using the model of Elijah (James 5:16b-18). James begins with a general introduction to the topic that centers on the two extreme situations in the church (note the central en humin, "among you"; NLT, "of you"): suffering and happiness. These two function as a summary of the situation of the readers. (Cornerstone Biblical Commentary - James) Sing praises (5567)(psallo from psao = touch lightly, twang, snap) means literally to pluck, to pull, to twitch, and so to strike the strings of an instrument. Then it comes to mean to sing to the accompaniment of a harp. Psallo is the same word from which we get the English "psalm." If all is well with our soul, we ought to sing. Hiebert - The term leaves room for any kind of sacred song. In 1 Corinthians 14:15 and Ephesians 5:19 the term is used of singing praise to God in public worship, but here the reference is apparently to the individual expression of praise. James desires that God be remembered and praised in all situations, the good as well as the bad....Songs of praise to God are suitable not only when the heart is glad but also when trials and distress engulf us. Paul and Silas sang hymns to God while in prison with bleeding backs and feet fastened in the stocks (Acts 16:25). A vital faith can both sing and pray, whether the circumstances are sad or glad. (James Commentary) Zodhiates - Musicians who play upon an instrument were said to pluck the strings (psálloun chordás) or simply pluck (psálloun). The word came to signify the making of music in any fashion. Because stringed instruments were commonly used both by believers and heathen in singing praises to their respective gods, it meant to sing, sing praises or psalms to God whether with or without instruments (Complete Word Study Dictionary – New Testament) Psallo - 4x in the NT - Ro 15:9+ = "I will sing to Your Name"; 1 Co. 14:15 = "I will sing with the spirit and I will sing with the mind also."; Eph. 5:19+; Jas. 5:13 Psallo in the Septuagint (Lxx) - Much more frequent than in the New Testament, and as one might guess very common in the Psalms! Jdg 5:3; 1 Sa 16:16; 1 Sa 16:17; 1 Sa 16:23; 1 Sa 19:9; 2 Sa 22:50; 2 Ki 3:15; Ps 7:17; Ps 9:2; Ps 9:11; Ps 13:5; Ps 18:49; Ps 21:13; Ps 27:6; Ps 30:4; Ps 30:12; Ps 33:2; Ps 33:3; Ps. 47:6; Ps 47:7; Ps 57:7; Ps 57:9; Ps 59:17; Ps 61:8; Ps 66:2; Ps 66:4; Ps 68:4; Ps 68:25; Ps. 68:32; Ps 68:33; Ps 69:12; Ps 71:22; Ps 71:23; Ps 75:9; Ps 92:1; Ps 98:4; Ps 98:5; Ps 101:1; Ps 104:33; Ps 105:2; Ps 108:1; Ps 108:3; Ps 135:3; Ps 138:1; Ps 144:9; Ps 146:2; Ps 147:7; Ps 149:3 Gilbrant on psallo - In classical Greek the verb psallō means “to pluck, pull” in a very general sense, such as to “pluck out a hair” or “to pull a bowstring.” It is also used with a technical meaning “to play a stringed musical instrument” on which the strings were plucked rather than struck with a mallet. The usage of psallō in the Septuagint (Lxx), however, introduces an expansion of its meaning. Twelve times it is used to translate Hebrew nāghan, “to play a stringed instrument,” in keeping with its technical use in classical Greek. However, nearly 40 times the Septuagint (Lxx) uses psallō to translate Hebrew zāmar, “to make music in praise of God” (Brown-Driver-Briggs, “zmr,” Hebrew Lexicon, p.274). This Hebrew word describes music made either by musical instruments or vocally, and thus can also mean “to sing.” In some Old Testament contexts it is apparent that zāmar/psallō refer to singing that is accompanied by instruments (cf. Psalm 66:4). As a result, the meaning of psallō began to be extended to include “to sing,” and by Modern Greek it had come to mean this exclusively (Bauer). Horatio Spafford (read the full Wikipedia article) was an incredible example of a man clearly empowered by the Holy Spirit enabling him to obey the command to sing praises in spite of unspeakable losses). Wikipedia has the following description: In 1871, Spafford’s 4-year-old son died of Scarlet fever. Two years later, business demands kept Spafford from joining his wife and four daughters on a family vacation in England where his friend D. L. Moody would be preaching. On November 22, 1873, while crossing the Atlantic on the steamship Ville du Havre, the ship was struck by an iron sailing vessel[4] killing 226 people, including all of Spafford's daughters. His wife, Anna, survived the tragedy. Upon arriving in England, she sent a telegram to Spafford that read "Saved alone."[5] As Spafford sailed to England to join his wife, he wrote "It Is Well with My Soul (play this beautiful vocal version - you will have either chills or tears - so powerful especially when you read the full story of Horatio Spafford)." When peace, like a river, attendeth my way, When sorrows like sea billows roll; Whatever my lot, Thou hast taught me to say, It is well, it is well with my soul. (Refrain:) It is well (it is well), with my soul (with my soul), It is well, it is well with my soul. Though Satan should buffet, though trials should come, Let this blest assurance control, That Christ hath regarded my helpless estate, And hath shed His own blood for my soul. (Refrain) My sin, oh the bliss of this glorious thought! My sin, not in part but the whole, Is nailed to His cross, and I bear it no more, Praise the Lord, praise the Lord, O my soul! (Refrain) For me, be it Christ, be it Christ hence to live: If Jordan above me shall roll, No pain shall be mine, for in death as in life Thou wilt whisper Thy peace to my soul. (Refrain) And Lord haste the day, when the faith shall be sight, The clouds be rolled back as a scroll; The trump shall resound, and the Lord shall descend, Even so, it is well with my soul. (Refrain) Gary Hall - Physical illness sometimes results from unconfessed sin – but not always (see Jn 9:1-4). The following prayer is for physical healing (based on Js 5:13-16). "Heavenly Father, I lift my need up to You now. I openly confess my need for physical healing, especially my need for spiritual healing. So I repent for my sins and by Your grace I will not continue in them. According to Your will, I seek Your gift of faith to be physically healed. However You answer this prayer, I know things will go differently because I've called out to You. I promise to invest my health in Your kingdom, not merely spend it on my own wishes. My supreme desire – in suffering or in health – is to be more conformed to the image of Your Son. So my prayer is, all of my health for all of Your glory, in the healing name of Jesus." (Discovery Bible) Five-Finger Prayers Today's Scripture & Insight: James 5:13–18 Prayer is a conversation with God, not a formula. Yet sometimes we might need to use a “method” to freshen up our prayer time. We can pray the Psalms or other Scriptures (such as The Lord’s Prayer), or use the ACTS method (Adoration, Confession, Thanksgiving, and Supplication). I recently came across this “Five-Finger Prayer” to use as a guide when praying for others: • When you fold your hands, the thumb is nearest you. So begin by praying for those closest to you—your loved ones (Phil. 1:3–5). • The index finger is the pointer. Pray for those who teach—Bible teachers and preachers, and those who teach children (1 Thess. 5:25). • The next finger is the tallest. It reminds you to pray for those in authority over you—national and local leaders, and your supervisor at work (1 Tim. 2:1–2). • The fourth finger is usually the weakest. Pray for those who are in trouble or who are suffering (James 5:13–16). • Then comes your little finger. It reminds you of your smallness in relation to God’s greatness. Ask Him to supply your needs (Phil. 4:6, 19). Reflect & Pray Father, give me the wisdom to know how to pray for others. It’s not the words we pray that matter; it’s the condition of our heart Is any one of you in trouble? He should pray. —James 5:13 Prayer in trouble implies of sense our impotence, an acknowledgment of God’s power, and dependence on him for help. These considerations reveal the suitability of this duty and the probability of success, if we pray in a right spirit. When we are troubled, let us pray for pardon. Perhaps some crime may be the cause of our suffering, which must be pardoned before we can obtain deliverance: “Is any one of you sick? He should call the elders of the church to pray over him … 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” (James 5:14–15). In troubles we should pray for counsel. “If any of you lacks wisdom, he should ask God, … and it will be given to him” (James 1:5). While clouds and darkness roll round us, we know not which way to go, but when we acknowledge God in the duty of prayer, he directs our steps. We should pray for a sanctified use of trouble. When trouble is sanctified, it promotes our good, the good of others, and the glory of God. God neither troubles in vain nor willingly grieves us. After an affliction is over, it is pleasing to reflect that, like silver in the furnace, we have lost nothing but dross. In this way, and for this very purpose, God often afflicts his children. It is lawful in our troubles to pray for deliverance. When the Israelites wandered in a solitary way and when their soul fainted with hunger and thirst, “Then they cried out to the LORD in their trouble, and he delivered them from their distress” (Ps. 107:6). Those in trouble should ask others to join with them in prayer. United petitions are powerful. The prayers of saints ascend before the throne of God like holy incense, and speedy answers are sent down. Hurry, then, to call in the pious, and set great value on their prayers. But prayer in troubles does not set aside the use of other means. Every means that prudence may dictate should be used, but all should be mixed with prayer, that God may give his blessing, without which all our endeavors will prove useless. The character of the divine Being is an encouragement to pray in troubles. He is full of compassion and waits to do his needy creatures good. He pities people in their troubles, and his arm is stretched out to help and deliver. —Jonathan Edmondson (From Take Heart by Diana Wallis) Pray First! Is anyone among you suffering? Let him pray. —James 5:13 Today's Scripture: James 5:13-18 A Bible teacher asked his class this question: “When you are in trouble, what do you most often do first?” He gave them three answers from which to choose: 1. Take care of it yourself. 2. Call a friend and talk it over. 3. Ask God for help. Only two people in the class of 35 indicated that they prayed first. Most of them chose number 1. Several chose number 2. My guess is that these responses are typical. James wrote, “Is anyone among you suffering? Let him pray” (5:13). Too often, prayer is not our first response to trouble. We may try to figure out a solution by ourselves, using our own skills or financial resources. Or we may turn to our friends. When none of that helps, we finally get around to praying. Not only that, we don’t pray about the trouble very long or pause to consider what the Bible has to say about our response to our problem. It’s amazing, though, what can happen when we take time to pray about the issue and listen to God speak through His Word. He will give us a fresh way to look at our situation, and help us to be more Christlike. Reflect & Pray Thinking It Over When you face a problem, where do you turn first? How has prayer helped you during difficult times? How has God answered your prayers? Prayer should be our first response—not our last resort. Related Resources: Colossians 1:9 Commentary Colossians 4:12 Commentary Devotional on Prayer Guide to Praying for Missionaries Pithy Prayer Phrases Prayer - Greek Words for Prayer Prayer Devotionals and Illustrations Prayer Hymns and Poems Prayer Quotes Prayer Quotes, Devotionals and Illustrations Praying for People from Every Tribe, Tongue, People and Nation Praying His Word Praying in the Spirit Spurgeon's Gems on Prayer What is fervent prayer (James 5:16)? What does the Bible say about prayer for the sick? James 5:14 Is anyone among you sick? Then he must call for the elders of the church and they are to pray over him, anointing him with oil in the name of the Lord; NET James 5:14 Is anyone among you ill? He should summon the elders of the church, and they should pray for him and anoint him with oil in the name of the Lord. GNT James 5:14 ἀσθενεῖ τις ἐν ὑμῖν, προσκαλεσάσθω τοὺς πρεσβυτέρους τῆς ἐκκλησίας καὶ προσευξάσθωσαν ἐπ᾽ αὐτὸν ἀλείψαντες [αὐτὸν] ἐλαίῳ ἐν τῷ ὀνόματι τοῦ κυρίου. NLT James 5:14 Are any of you sick? You should call for the elders of the church to come and pray over you, anointing you with oil in the name of the Lord. KJV James 5:14 Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: ESV James 5:14 Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. ASV James 5:14 Is any among you sick? Let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: CSB James 5:14 Is anyone among you sick? He should call for the elders of the church, and they should pray over him after anointing him with olive oil in the name of the Lord. NIV James 5:14 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. NKJ James 5:14 Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. NRS James 5:14 Are any among you sick? They should call for the elders of the church and have them pray over them, anointing them with oil in the name of the Lord. YLT James 5:14 is any infirm among you? let him call for the elders of the assembly, and let them pray over him, having anointed him with oil, in the name of the Lord, NAB James 5:14 Is anyone among you sick? He should summon the presbyters of the church, and they should pray over him and anoint (him) with oil in the name of the Lord, NJB James 5:14 Any one of you who is ill should send for the elders of the church, and they must anoint the sick person with oil in the name of the Lord and pray over him. GWN James 5:14 If you are sick, call for the church leaders. Have them pray for you and anoint you with olive oil in the name of the Lord. BBE James 5:14 Is anyone among you ill? let him send for the rulers of the church; and let them say prayers over him, putting oil on him in the name of the Lord. Then he must call for the elders of the church: Ac 14:23 15:4 Tit 1:5 they are to pray over him: 1Ki 17:21 2Ki 4:33 5:11 Acts 9:40 Acts 28:8 anointing him with oil: Mk 6:13 16:18 James 5 Resources - Multiple Sermons and Commentaries Disclaimer - James 5:13-15, especially verses 14-15 are difficult (perhaps even impossible) to interpret dogmatically and there are widely divergent interpretations by highly qualified expositors and much controversy regarding the application of the variegated interpretations. All this to say, these notes will attempt to be as objective as possible, but make no pretense at resolving the differences of interpretation and application. Click for Pastor Steven Cole's excellent summary of the interpretations/controversies in these passages. Is anyone among you sick? - In James 5:13 the troubles were from an external source, but here they are from an internal source (our own body). The first question is are they "sick" in a physical sense or are they "weak" in a spiritual sense? As Cole notes below, a number of respected expositors favor this as referring to spiritually weak (For this interpretation see MacArthur's sermon on James 5:13-18). My humble opinion is that that interpretation seems less likely than interpreting this as referring to those who are physically sick. Of course this is not to say that their physical sickness does not have a spiritual component or relationship to unconfessed sin (cf sin and sickness clearly linked in 1 Cor 11:30). (See Constable's note below) This distinction is important because if we say "sick" than the prayer is for physical healing, but if say "weak" (spiritually) the prayer is for spiritual healing and even for salvation (for James uses the verb sozo, which obviously can mean to save, but also is used to mean to heal or make well [used that way at least 14x]). Constable alludes to a link between sin and sickness commenting that "It is not surprising to find that James dealt with physical sickness in this epistle. He referred to the fact that departure from the will of God sets the Christian on a course that, unless corrected, will result in his or her premature physical death (James 1:15, 21; James 5:20+). Physical sickness sometimes results from sinful living. It is that kind of sickness that seems to be in view in James 5:14-20. (ED COMMENT: While there can be a link between personal sin and subsequent illness, one CANNOT conclude that if one is sick, it is always because of their sin. As a medical doctor who has seen literally 1000's of cases of a variety of illnesses, I would find such a conclusion utterly absurd and ill-founded at best. Not to mention that such an inane conclusion could be very hurtful to many who are sick, which in due time will be almost everyone reading this note!) Osborne has an interesting note that ties the physical with the spiritual - In this section, a holistic understanding of illness in the community is expressed; it seems clear that the physical, the social (community), and the spiritual sides are integrated, with prayer the integrating power behind both aspects of healing. (Ibid) Some have seen in this passage justification for "extreme unction" (a practice begun in the eighth century), but that is taking great liberty with text and making it say something James simply does not say. And so I agree with Steven Cole who says that James 5:14-15 "are the basis for the Roman Catholic sacrament of extreme unction....I am baffled at how the idea of a priest anointing a dying person so that his soul will be ready for heaven ever came out of a text about healing, not dying. (For more discussion of this interpretation see What is extreme unction / last rites?) Douglas Moo comments on astheneo - “Sick” or “ill,” and this is the sense almost universally given the word in this verse. But a few scholars have proposed an alternative meaning, “to be spiritually weak.” The word can have this sense, and so can the word translated “sick” in the NIV of v. 15 (kamnō; see the notes there). Moreover, the language of v. 16—“that you may be healed”—usually has a spiritual connotation in the NT. And other key words in the context, it is argued, point in the same direction: “save” (sō̧zō; translated “make well” in the NIV) and “raise up” in James 5:15. What James is describing, these scholars contend, is a person who is spiritually weak. The spiritual leaders of the church need to pray for this person so that his or her fervor for the Lord might be restored. An exhortation to pray for such a situation would fit very well at the end of a letter that has regularly chastised its readers for just such spiritual lassitude. But the usual view, adopted in virtually all modern English Bibles, that James is speaking here of physical illness, is overwhelmingly likely... The verb “save” is frequently used in the Gospels to denote the restoration of those who are ill; as is, as we might expect, the verb “heal” (James 5:16). But perhaps the most striking parallel comes with the reference to “anointing with oil.” Only once else in the NT is the practice mentioned, and then as a means of physical healing (Mark 6:13+). (Pillar NT Commentary - James) Sick (770)(astheneo from asthenes = without strength, powerless from a = without + sthenos = strength, bodily vigor) primarily means to be feeble or weak, to lack strength and then comes to mean to be diseased, to be sick, or to be infirm. Astheneo is also used figuratively to refer to "spiritual weakness" of some sort (primarily weak in faith) as summarized below. Moo makes a good point in regard to the figurative interpretation writing that "When astheneō refers to spiritual weakness, this meaning is made clear by a qualifier (“in conscience” in 1 Cor. 8:7; “in faith” in Ro 14:1, 2) or by the context. More importantly, in the NT material that has exercised the greatest influence on James’s vocabulary and theology (the Gospels), astheneō always denotes physical illness (Matt. 10:8; 25:36, 39; Mark 6:56; Luke 4:40; John 4:46; 5:3, 7; 6:2; 11:1, 2, 3, 6)." (Ibid) Astheneo refers to physical sickness and spiritual weakness. Here are the uses (minus those uses found only in the Textus Receptus): SICK - Mt 10:8 = "heal the sick" Mt 25:36 = "I was sick"; Mk 6:56 = "they were laying the sick in the market places"; Lk 4:40 = "all those who had any who were sick with various diseases"; Jn 4:46 = "whose son was sick"; Jn 5:3 = " lay a multitude of those who were sick," Jn 5:7 = "the sick man"; Jn 6:2 = "signs which He was performing on those who were sick"; Jn 11:1 = "certain man was sick"; Jn 11:1 = "Lazarus was sick"; Jn 11:3 = "he whom You love is sick"; Jn 11:6 = "He heard that he was sick"; Acts 9:37+ "she fell sick and died"; Acts 19:12+ "the sick"; 1 Cor 11:30 = "For this reason (taking communion without confessing sins) many among you are weak and sick, and a number sleep."; 2 Cor 12:10 = "when I am weak"; Phil 2:26 = "heard he was sick"; Phil 2:27 = "indeed he was sick to the point of death"; 2 Ti 4:20 = "Trophimus I left sick at Miletus WEAK - Acts 20:35+ = "help the weak"; Ro 4:19 "weak in faith"; Ro 8:3 = "what the Law could not do, weak as it was through the flesh"; Ro 14:1 = "weak in faith"; Ro 14:2 = "he who is weak eats vegetables"; 1 Cor 8:9 = "stumbling block to the weak" 1 Cor 8:11 "he who is weak is ruined"; 1 Cor 8:12 = "wounding their conscience when it is weak"; 1 Cor 9:22 = "To the weak I became weak, that I might win the weak;" 2 Cor 11:21 = (COULD BE PHYSICAL OR SPIRITUAL) "I must say that we have been weak by comparison." 2 Cor 11:29 = (PHYSICAL OR SPIRITUAL?) "Who is weak without my being weak?" 2 Cor 13:3 "not weak toward you," 2 Cor 13:4 "are weak in Him"; 2 Cor 13:9 = "we rejoice when we ourselves are weak" 2 Cor 10:10 = "personal presence is unimpressive"; Then he must call for the elders of the church - This is the third command in these two verses (v13-14) - pray, sing, call. The sick one should call out to the leadership of the local assembly. Note that they are to call the elders rather than go to the elders suggest they are very ill! "The hesitancy of people to ask for or to seek prayer from the leadership of the church in such circumstances is a true mystery." (Guzik) See Acts 11:30+ and Acts 14:23+ where elders were leaders in the early church. He must call is a command in aorist imperative to call the elders. Don't delay. While James does not state, this command does not call for us to call the elders with every sore not every sore throat Must call for (summon) (4341)(proskaleo from pros = to + kaleo = to call) is used only in the middle voice and means call to oneself - to call alongside or summon to one's side is the idea. James places the responsibility on the sick person to call for aid. Elders (4245)(presbuteros the comparative form of présbus = an old man or an ambassador) referred to men who were older or more senior with no negative connotations but rather a sense of venerability. Presbuteros is transliterated into English as “presbyter” (a leader in one of the Jewish communities--especially a member of the Sanhedrin--or of the early Christian churches) and from which the word “priest” (from Late Latin presbyter) was derived. This is the only use of elders by James. Rick Renner adds - presbuteros ("elders") was used to depict Israel's most visible spiritual representatives of the people, such as the ruling members of the local synagogues and the teachers and instructors of the Law who taught in the synagogues. The term itself expresses that these elders are not to be looked upon as common members of a local assembly; rather, they are deemed worthy of honor due to the position they hold. In Acts 11:30, Luke uses the word presbuteros ("elders") to describe those who exercised authority and who formed the leadership of the Jerusalem church. In First Timothy 5:17, 19 and in Titus 1:5, the apostle Paul uses the term presbuteros to depict those who held officially appointed church offices. In Titus 1:5, Paul instructs Titus to appoint elders in the church; then he follows up in Titus 1:7 by giving Titus the requirements for these elders. However, when Paul begins to list these requirements, he exchanges the word "elder" with the word "bishop." This is the Greek word episkopos, which definitely points to the ordained leaders of a local assembly. This means that the elders whom the sick believer is to call upon should be among the official or ordained ministers of the local church. Related Resources: What are the duties of an elder in the church? - Excerpt - They pray for the sick. "Is any sick among you? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord" (James 5:14). Since the elders have to meet specific qualifications, their lives are godly and therefore the sin in their lives is minimal and is confessed regularly; therefore, they are used to pray for the sick. One of the necessities in prayer is praying for the Lord’s will to be done, and they are expected to do this. Calling the Elders to Pray - Daniel Hayden - Bibliotheca Sacra 138 (1981) - Excerpt - Bible students differ as to the exact meaning of the words on healing in James 5:13–18. Many are reluctant to advocate a contemporary use of the “gifts of healings” in the church; but all are unanimous in feeling that the passage is calling for dealing in some way with physical illness among God’s people. Exactly how the teaching of James is to be implemented by the elders of the church, or precisely what circumstances warrant its application, is a matter of debate. Many see this passage as a formula for church practice which obligates God to grant requests for physical healing. The result of this view is that many Christians are disappointed when God does not answer what He seemingly had promised. God does obligate Himself with His Word, but not to man’s misinterpretations of His Word. This writer suggests that James 5:13–18 is not referring to physical sickness at all, but is rather giving instruction for dealing with persons who are discouraged or depressed. Hiebert on the church - "The church," mentioned only here in James, connects these elders with the local Christian community. In 2:2, James referred to his readers as assembling in their "synagogue." "In the very earliest period all Christians, both Jew and Gentile, used both expressions." Among the Greeks, "church" (ekklēsia) was a common term denoting a consultative assembly, but for the Jews, familiar with the term from their Septuagint, it was a word that designated the Israelites assembled for religious purposes (e.g., Deut. 4:10). The compound noun, composed of ek, "out of," and the substantival form of the verb kaleō, "to call," denotes "a called-out assembly"; besides the idea of separation, it also has the thought of those called out as assembled to form a distinct group. In the New Testament the term at times includes all believers in Christ, the church universal (e.g., Matt. 16:18; Eph. 1:22; 3:10); but here, as usually, it denotes the Christians living in one place (e.g., Acts 5:11; 1 Cor. 4:17; Phil. 4:15). (James Commentary) Kurt Richardson says "Believers who are sick and infirm are to receive special attention by the whole congregation." (NAC - James) Why did James not say to call for those who had the spiritual gift of healing (1 Cor 12:9, 28)? Douglas Moo comments that "while not denying that some in the church may have the gift of healing, James encourages all Christians, and especially those charged with pastoral oversight, to be active in prayer for healing." (Ibid) (Bolding added) And they are to pray over him - Pray is in the aorist imperative meaning they are to this without delay. Don't put it off. (See discussion of the Need for dependence on the Holy Spirit to obey this command). The phrase over him suggests they are standing over the sick person who is lying down because of the severity of the illness. This is the only place in the NT this phrase "pray over" is found. Some suggest that this pictures the elders as either holding their hands out over the person or actually laying their hands on the person. Either way the posture is less important than the prayer! Pray (aorist imperative)(4336) see note above on proseuchomai Renner adds this word "represents the act of drawing near to God and passionately petitioning Him to perform a specific act. This is important, for it lets us know that this is not referring to a casual, token prayer but one that is deeply felt and passionately prayed. The tone in Greek again reflects the idea of urgency." (Sparkling Gems from the Greek) Anointing him with oil in the name of the Lord - This literally reads "after having oiled him." Whether this anointing is to be done before or during the praying is not clear from the Greek text. OIl most likely refers to olive oil. What does the oil signify? There is no clear consensus. (1) One group favors a medicinal purpose as with good Samaritan (Lk 10:34+). Oil was used in ancient times as "cure" for a number of maladies from toothache to paralysis! As a physician I wonder how much of the "cure" was placebo effect? (2) A second interpretation was that the oil served a sacramental function, which culminated in the Catholic use of oil in so-called extreme unction (arose about 852 AD) performed exclusively by a priest for the purpose of ostensibly removing any remnant of sin and of strengthening the soul of the dying (cf Euchelaion)). Clearly this reflects an incorrect interpretation of James 5 which gives no Biblical support to this imaginative, mystical, man-made aberration of truth! This is what happens when we do not base our application on Sola Scriptura. (3) Thirdly, the anointing is seen by many as symbolic of consecration, which has a Scriptural basis (e.g., Ex 28:41), but the question then would be for what purpose is the sick person being consecrated? Perhaps it means that the sick "person is being set apart for God's special attention and care." (Moo) Others like Cole say the oil symbolized the Holy Spirit. Perhaps, but this seems like a great deal of suppostional expositing with little genuine yield. I like what Moo's final statement that "anointing, whatever it signifies, is clearly subordinate to James’s main concern in these verses: prayer." Osborne on oil and anointing - Jesus never used it so far as we know and mentioned it only with respect to his own anointing by the Spirit (Luke 4:18+, from Isa 61:1) and in the parable of the Good Samaritan, where oil and wine were put on the wounds of the hurt man (Luke 10:34+). In the New Testament anointing is mentioned with respect to the anointing of Jesus (Acts 4:27+; Acts 10:38+; Heb 1:9+) and of the believer (2 Cor 1:21). These symbolic anointings show God's special blessing, power, and status placed upon the person. (Ibid) Zodhiates says "In James 5:14, the word (anointing) is used in the aorist participle aleípsantes which means that the rubbing with oil was the medicinal means applied prior to prayer." Hiebert - The practice of anointing the sick with oil was known among the Jews in Palestine and was used in connection with exorcism. The significance of this anointing of the sick by the elders is differently understood. Some view the act as the application of a healing remedy. The efficacy of olive oil as a medical agent was well known. But others view the anointing as symbolic, "to represent the healing power or presence of God." Some, more precisely, view the oil as "a beautiful symbol of the Holy Spirit! who lives in and watches over the saint (James 4:5)." Davids holds that the anointing "is an outward and physically perceptible sign of the power of prayer, as well as a sign of the authority of the healer (Mark 6:13+)." That James did not regard the oil as the healing agent is clear from his assertion in verse 15 that the prayer of faith heals the sick. Mitton suggests that the use of the oil "was supplementary aid for awakening faith." (James Commentary) It is notable that the main verb in this section is the command to pray and anointing is a participle, so clearly anointing is not the main thrust but praying. Anointing (218)(aleipho) means to rub, to cover over, besmear (Mt. 6:17; Mark 6:13; 16:1; Luke 7:38, 46; John 11:2; 12:3; James 5:14; Sept.: Gen. 31:13; Ezek. 13:10–12). It was used of anointing of any kind. In the Septuagint it was used of the anointing of priests (Ex. 40:15; Num. 3:3). Jesus is never mentioned as carrying out anointing in any of His many healings. However anointing is used by the 12 Disciples in Mark 6:13+ "they were casting out many demons and were anointing (aleipho) with oil many sick people and healing them." Zodhiates on aleipho versus chrio (anoint) - Contrast chrio (5548), anoint as pertaining to the sacred and religious. Aleíphō is used indiscriminately of either oil or ointment (aleiphḗ in Mod. Gr.) in all actual anointings. The Jew was accustomed not only to rubbing his head with oil or ointment at feasts in token of joy, but also both the head and the feet of those whom he wished to distinguish by special honor. In the case of sick persons and also of the dead, they rubbed the whole body (see Gen. 50:2; Ps. 23:5; 45:7; 104:15; Eccl. 9:8; Luke 7:37, 38; John 19:40). This was also done by the Greeks and Romans. Sometimes this rubbing was used for physical relaxation after washing (Sept.: Ruth 3:3; 2 Sam. 12:20; Dan. 10:3; Mic. 6:15). In the NT, the product used was either oil or ointment (Luke 7:38, 46). It is also used of rubbing a pillar (Sept.: Gen. 31:13), or captives (Sept.: 2 Chr. 28:15), or daubing a wall with mortar (Sept.: Ezek. 13:10–12, 14, 15), and in the sacred sense of anointing priests (Sept.: Ex. 40:13; Num. 3:3). (Complete Word Study Dictionary: NT)
Tiago 5
Cole - IF YOU ARE STRUGGLING WITH SIN, FIND A GODLY SAINT TO SHARE WITH IN MUTUAL CONFESSION AND PRAYER (5:16A). “Therefore” shows that this is a conclusion. The idea is (Moo, p. 245), “Since the prayer for healing offered in faith accomplishes so much (v. 15a) and since God is anxious to forgive the sins of his people (v. 15b), the whole community should be encouraged to confess their sins to one another and to pray for one another. By so doing, the health (in the broadest sense) of the community will be insured.” Confession, like prayer for healing, has also been taken to unwarranted extremes. Some never do it at all, but others may indiscreetly share things in public that should never be shared. I once had a man in a Sunday School class share in front of the entire class (with his wife present) that he had lusted over another woman in the class! James is not encouraging such a thing! Generally, the confession should be as public as the sin. If it is a private sin, confess it privately, or find a godly, trustworthy saint who will keep your confidence and confess it to him or her (men with men, women with women). If your sin hurt specific individuals, confess it to those people and ask their forgiveness. If it affected the entire church, then ask the elders for an appropriate time and place to confess it to the church. The Roman Catholic Church uses this verse to justify the practice of confessing your sins to a priest. But they seem to ignore that the practice is to be mutual (“to one another”). I doubt that the priest would appreciate it if the one doing the confessing said, “Okay, it’s your turn”! James wasn’t thinking of confession to a priest, except in the sense that every believer is a priest. Rather, he is acknowledging that we are all struggling against sin, and we need one another in the battle. We need to help one another as we fight to establish and maintain a God-ward, God-dependent focus. (James 5:13-16 The God-dependent Community) The effectual fervent prayer of a righteous man availeth much. It might be rendered literally: “Very strong is the supplication of a righteous man, energising.” When a man is right with God, not regarding iniquity in his heart, nor seeking aught for his own pleasure, the energy of the Divine Spirit moves mightily within him, and his prayers become very strong. They recall the Master’s, with their strong cryings and tears. The righteous man finds relief for suffering in prayer. — “Is any among you suffering? let him pray.” There are sorrows we cannot tell to our dearest. Surges of grief sweep over us for which we have no words. Life is a stern fight for us all; and each heart knows its own bitterness. But there is always one resort: we can pour out our sorrows into the ear of our compassionate and merciful High Priest. The righteous man prays the prayer of faith. — The prayer of faith is that which is so sure of the Divine answer that it knows that it has received it, though there is no appearance of its having been granted to the sense. We can only pray that prayer when we have asked what is in God’s will to bestow. But righteous men cannot always pray thus, because they do not know the Lord’s will on matters not recorded in this book. There are some sicknesses which are ,,into death, and we cannot pray the prayer of faith for these. If you cannot pray the prayer of faith, take medicine, and use the best means in your reach. The righteous man can affect the whole history of his fatherland by his prayers. — It was so with Elijah, as we learn here. It was so with John Knox, whose prayers were more dreaded by Mary of Scots than the armies of Philip. (Meyer, F. B. Our Daily Homily) Ray Pritchard - We need to pray for one another. As we pray together, we find strength in shared sorrows and joys. As we pray for each other, God sends his angels to help those for whom we pray. Our words uttered in secret move the heart of God, and friends in the battle are made strong once again. Confess your trespasses to one another; and pray for- one another; that you may be healed. James 5:16 While waiting for the teller at a bank counter in Liverpool, England, evangelist Charles Alexander picked up a pen and began to write on a pad of paper. Two words had gripped his heart: "Pray Through." So he wrote them over and over until the paper was filled from top to bottom. When the teller returned to the window, the preacher transacted his business and left. The next day, a friend visited Alexander to tell him a striking story. A businessman had come into the bank shortly after Alexander had left. He was discouraged and weighed down with financial troubles. As he began to do his banking at the same counter, he noticed the pad with its long columns of "Pray Through." When he learned from the teller that Charles Alexander had printed those words, he exclaimed, "That is the very message I need! I have tried to worry through in my own strength, and have only mentioned my troubles to God. Now, I am going to pray through until I get light." IF YOU ARE A STRANGER TO PRAYER, YOU ARE A STRANGER TO POWER. (see E.M. Bounds - Power Through Prayer) Norman Geisler in Correcting the Cults James 5:16 MISINTERPRETATION: Leaders in the Boston Church of Christ have used this verse to justify their practice of having members write down their sins in detail, which can later be used to intimidate them into submission. Is this what the passage in James means? CORRECTING THE MISINTERPRETATION: There is nothing here or anywhere in Scripture that justifies such an extreme practice. For one thing, we are told to confess our sins to one another and to pray for one another (James 5:16). This would include leaders as well as followers. Further, we are not told to cross-examine one another. Cross-examination of others about their sins is contrary to the spirit of Christ. We are told to bear one another's burdens, not to lay burdens on them (Gal. 6:5). When others do sin, we are to restore them in the spirit of meekness (Gal. 6:1), not inquire about their sins in an authoritarian manner. Stephen Olford in the Way of Holiness writes... We Must Tell God About Our Sins We must confess our sins, and this involves: 1. Private Confession. This has to do with God and you. Anything that breaks fellowship must be specifically confessed. Proverbs 28:13 says, "He who covers his sins will not prosper, but whoever confesses and forsakes them will have mercy." 2. Personal Confession. This involves another brother or sister in Christ. Jesus said, "Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift" (Matt. 5:23-24). And James adds, "Confess your trespasses to one another, and pray for one another, that you may be healed" (James 5:16). 3. Public Confession. When the sin committed involves the whole church, confession must be made to the whole church before restoration can take place (see Matt. 18:15-17). No "I" in the Lord's Prayer You cannot pray the Lord's Prayer and even once say "I." You cannot pray the Lord's Prayer and even once say "My." Nor can you pray the Lord's Prayer and not pray for one another. And when you ask for daily bread, you must include your brother. For others are included... in each and every plea, From the beginning to the end of it, it doesn't once say "Me." Patient Health Research at San Francisco General Hospital has revealed that victims of heart attack, heart failure and other cardiac problems who were remembered in prayers fared better than those who were not. Cardiologist Randy Byrd assigned 192 patients to the “prayed-for” group and 201 patients to the “not-prayed-for” group. All patients were in the coronary intensive care unit. Patients, doctors and nurses did not know which group patients were in. Prayer group members were scattered around the nation and given only the first names, diagnoses and prognoses of patients. The researcher said that the results were dramatic. The prayed-for group had significantly fewer complications than the unremembered group. And fewer members of the former died. The latter group was five times more likely to develop infections requiring antibiotics, and three times more likely to develop a lung condition, leading to heart failure. These findings were published in the American Heart Association. Adopted From Chicago Sun-Times James 5:14-20 Men of the Cloth Four men of the cloth, taking a short breather from their heavy schedules, were on a park bench, chatting and enjoying an early spring day. “You know, since all of us are such good friends,” said one, “this might be a good time to discuss the problems that are disturbing us.” They all nodded in agreement. “Well, I would like to share with you the fact that I drink to excess,” said one. There was a gasp from the other three. Then another spoke up. “Since you were so honest, I’d like to say that my big problem is gambling. It’s terrible, I know, but I can’t quit. I’ve even been tempted to take money from the collection plate.” Another gasp was heard, and the third clergyman spoke. “I’m really troubled, brothers, because I’m growing fond of a woman in my church—a married woman.” More gasps. But the fourth man remained silent. After a few minutes the others coaxed him to open up. “The fact is,” he said, “I just don’t know how to tell you about my problem.” “It’s all right, brother. Your secret is safe with us.” “Well, it’s this way,” he said. “You see, I’m an incurable gossip.” Arlene Quant, quoted by Alex Thien in Milwaukee Sentinel Confession I would let no man take confession away from me, and I would not give it up for all the treasures of the world, since I know what comfort and strength it has given me. Martin Luther, Eighth sermon of the series preached at Wittenberg after returning from Wartburg, 1522; in John T. McNeill, A History Of the Cure of Souls (New York: Harper and Row, 1951), p. 168 That which we have seen and heard we declare to you, that you also may have fellowship with us. 1JOHN 1:3, Heb 10:25, Heb 3:13 We are hearing a lot these days about networking. This term refers to the people in our lives—relatives, friends, and associates—who are part of our emotional and physical support base. They are the people we can count on for help. When we're out of a job looking for an emergency loan, or grieving, they are the ones who stand by us. The idea of networking is closely akin to the Christian concept of fellowship. It transcends racial, social, economic, and sexual differences and unites a wide variety of people in the worship and service of Christ. The true nature of Christian fellowship may be clarified by contrasting the use of two German words. The first, gesellschaft, refers to people thrown together without deep ties, such as all the people riding the same bus. The second, gemeinschaft, refers to those with intimate ties of family or community. We need the fellowship of a community of believers who love, encourage, and pray for one another. —D. C. E. WE NEED ENCOURAGEMENT TO BUILD US UP AND SUPPORT TO HOLD US UP. There’s Power The effective, fervent prayer of a righteous man avails much. —James 5:16 Today's Scripture: James 5:13-18 When my sister found out she had cancer, I asked my friends to pray. When she had surgery, we prayed that the surgeon would be able to remove all of the cancer and that she wouldn’t have to undergo chemotherapy or radiation. And God answered yes! When I reported the news, one friend remarked, “I’m so glad there’s power in prayer.” I responded, “I’m thankful that God answered with a yes this time.” James says that “the effective, fervent prayer of a righteous man avails much” (5:16). But does “effective” and “fervent” mean the harder we pray, or the more people we ask to pray, the more likely God is to answer with a yes? I’ve had enough “no” and “wait” answers to wonder about that. Prayer is powerful, but it’s such a mystery. We’re taught to have faith, to ask earnestly and boldly, to persevere, to be surrendered to His will. Yet God answers in His wisdom and His answers are best. I’m just thankful that God wants to hear our hearts and that no matter the answer, He is still good. Reflect & Pray Lord, I’ve been taught many things about prayer—be specific, be bold, be surrendered, be strong in faith, be persistent. Today I recognize my helplessness and Your power as I share my heart with You. Amen. Prayer is the child’s helpless cry to the Father’s attentive ear. Serving God with Our Prayers The earnest prayer of a righteous person has great power and produces wonderful results. James 5:16 nlt Today's Scripture & Insight: 1 Kings 18:41–45 God often chooses to move through our prayers to accomplish His work. We see this when God told the prophet Elijah, “I will send rain on the land,” promising to end a drought in Israel that had lasted three and a half years (James 5:17). Even though God had promised rain, a short time later “Elijah climbed to the top of Carmel, bent down to the ground and put his face between his knees”—praying intently for the rain to come (1 Kings 18:42). Then, while he continued to pray, Elijah sent his servant to go and look out over the ocean “seven times,” scanning the horizon for any sign of rain (v. 43). Elijah understood that God wants us to join in His work through humble, persistent prayer. Regardless of our human limitations, God may choose to move through our praying in amazing ways. That’s why the letter of James tells us that “the earnest prayer of a righteous person has great power and produces wonderful results,” all the while reminding us that “Elijah was as human as we are” (James 5:16–17 nlt). Reflect & Pray How can I serve You through my prayers today, Father? Submit your prayer request or pray for others at yourdailybread.org Great expectation on our part honors God. Cold Prayers Too often our petitions fit the description of prayer given by Thomas Brooks, who said, “Cold prayers are as arrows without heads, as swords without edges, as birds without wings; they pierce not, they cut not, they fly not up to heaven. Cold prayers always freeze before they reach heaven.” To become more effective in our praying, we should heed these words of Bishop Hall: “It is not the arithmetic of our prayers, how many they are; nor the rhetoric of our prayers, how eloquent they be; nor the geometry of our prayers, how long they be; nor the music of our prayers, how sweet our voice may be; nor the method of our prayers, how orderly they may be; nor even the theology of our prayers, how good the doctrine may be—which God cares for. Fervency of spirit is that which availeth much.” The Squeaky Wheel The prayer of a righteous person is powerful and effective. —James 5:16 niv Today's Scripture & Insight: Luke 18:1-8 “The squeaky wheel gets the oil” is a popular proverb. As a child I rode my bicycle for long distances between home and school, and the squeaky sounds of the wheels drew my attention to the need to lubricate them. In Luke 18, the widow’s persistent request to the judge for justice against her adversary made her sound like a “squeaky wheel” until she got the result she needed. Luke explains that Jesus told this story to teach us the need to pray continually and not to give up, even if it appears that the answer to our prayer is delayed (vv.1-5). God is certainly not an unjust judge who must be harassed before He responds to us. He is our loving Father who cares about us and hears us when we cry to Him. Regular, persistent prayer draws us closer to Him. It may feel like we are a squeaky wheel, but the Lord welcomes our prayer and encourages us to approach Him with our cries. He hears us and will come to our aid in ways that we may not expect. Reflect & Pray For Further Study To read more about prayer, check out the online booklet Why Doesn't God Answer Me at Discovery Series Don’t give up—God hears you when you pray! The Pretender Confess your trespasses to one another, and pray for one another, that you may be healed. —James 5:16 Today's Scripture: Genesis 27:19-33 When a waitress in Ohio asked to see a customer’s driver’s license, she was shocked when she saw the photo on the ID. It was her own picture! The waitress had lost her driver’s license a month earlier, and this young woman was using it so she’d have “proof” she was old enough to drink alcohol. The police were called, and the customer was arrested for identity theft. Trying to gain what she wanted, she pretended to be someone she wasn’t. Jacob, in the Old Testament, did some pretending too. With his mother Rebekah’s help, he fooled his dying father into believing he was his brother Esau so he could gain the blessing meant for the elder son (Gen. 27). Jacob got caught after his deceitful act, but it was too late for Esau to receive the blessing. Pretending goes on in our churches today. Some people put on a false front. They use the right “Christian” words, attend church almost every Sunday, and even pray before meals. They pretend they “have it all together” in order to gain the approval of others. But inside they’re struggling with brokenness, guilt, doubt, or an addiction or other persistent sin. Reflect & Pray Don’t hide your sin and cover up, Pretending there is nothing wrong; Instead, confess it and repent, Then God will fill your heart with song. —Sper Be what God intends you to be—don’t pretend to be what you’re not. Prayer's Effects The effective, fervent prayer of a righteous man avails much. —James 5:16 Today's Scripture: James 5:13-20 For many years, researchers have tried to determine if prayer has any effect on physical healing. An assistant professor at George Washington University School of Medicine says that “trying to scientifically determine prayer’s effect on health is nearly impossible.” Even Christians who agree that God heals may differ widely on how, when, and why He does. We struggle to understand why the Lord restores some to health while others suffer and die. James addressed the matter in a way that is worthy of careful study and attention. He discussed healing in the context of a fellowship of believers and said: “Confess your trespasses to one another, and pray for one another, that you may be healed. The effective, fervent prayer of a righteous man avails much” (James 5:16). James’ purpose was not to stir up controversy or to prove a scientific point. Instead, he focused on the privilege and power of prayer. While speaking of physical healing, he also included a call for restoration to spiritual health through repentance and confession (v.15). Reflect & Pray My prayer is a simple one, Lord: Whatever is best for me, do; In sickness, in health I desire What brings the most glory to You. —Fasick Prayer is the soil in which hope and healing grow best. Giving Yourself Away Read: Romans 7:15-25 Confess your [sins] to one another, and pray for one another. —James 5:16 Studies show that people who don’t reveal their deep thoughts and feelings tend to be less well-adjusted than those who do. But it is also true that those who freely talk about all their weaknesses are usually not very well-adjusted either. Men and women with healthy personalities do expose their personal lives, but they are selective in what they say. This truth reminds me of the writings of the apostle Paul. Romans 7 is a good example of the extent to which we should disclose our inner conflicts and emotions. Having brought all his sins, fears, and disappointments to God, Paul was led by the Holy Spirit to record and compile some of his feelings for the benefit of others. And down through the ages, believers have been able to identify with the struggles, defeats, and victories of this great man who knew what it meant to be weak in himself but strong in the Lord. Notice, however, that Paul did not record his evil thoughts and deeds in detail. He always shared his inner life with discretion. It often helps in time of trial, When fearful and alone, To know that every doubt we feel The greatest saints have known. —DJD We can help others when we confess our faults—but not to a fault! The Quarter In Your Pocket The effective, fervent prayer of a righteous man avails much. —James 5:16 Today's Scripture: James 5:13-18 Some things are irresistible. For me, it’s bubble-gum machines. I can hardly resist the urge to watch one of those colorful gumballs roll down the tunnel so I can pop it into my mouth. But without a quarter, those gumballs are locked up inside. You can be sure that as long as I have the right coin, I won’t pass up an opportunity to enjoy the mouth-watering treat. Prayer is the quarter in your pocket when it comes to releasing the vast resources of God’s character and blessings in your life. The “muchness” of God stands in sharp contrast to the leanness of our souls, and without prayer we cannot begin to tap into the reservoir of all that He is waiting to bestow on us. When we long for a satisfying taste of His resources, prayer is essential. James makes it clear that our prayer needs to be “fervent” and “effective” (5:16). God is not into ritual but reality. He wants us to avoid formulaic prayers in exchange for a persistent passion. We are to approach His throne of grace with a keen awareness of our need for Him. Reflect & Pray The more we go to God in prayer Intent to seek His face, The more we’ll want to be with Him Before His throne of grace. —Sper Much prayer, much power; little prayer, little power; no prayer, no power! Our Prayer & God's Power Pray for one another, that you may be healed. The effective, fervent prayer of a righteous man avails much. —James 5:16 Today's Scripture: James 5:13-20 When we pray for others, we become partners with God in His work of salvation, healing, comfort, and justice. God can accomplish those things without us, but in His plan He gives us the privilege of being involved with Him through prayer. When we intercede for a grandson in trouble, a mother having surgery, a neighbor who needs Christ, or a pastor who needs strength, we are asking God to provide for that person what we can’t provide. We are acting as go-betweens, asking God to direct His power in a specific direction. In his classic book titled Prayer, Olan Hallesby described how it works: “This power is so rich and so mobile that all we have to do when we pray is point to the person or thing to which we desire to have [God’s] power applied, and He, the Lord of this power, will direct the necessary power to the desired place.” This assumes, of course, that we are praying “according to [God’s] will” (1 John 5:14). Prayer is not a magic wand for satisfying our own wishes, but it’s an opportunity to work with the Lord in accomplishing His purposes. Reflect & Pray As we attempt to live like Christ In actions, words, and deeds, We'll follow His design for prayer And pray for others' needs. —JDB The most powerful position on earth is kneeling before the Lord of the universe. Pay To Pray? Read: 2 Corinthians 11:1-15 Did I commit sin . . . because I preached the gospel of God to you free of charge. —2 Corinthians 11:7 Several years ago a news report told about a preacher who promised to sell blessings on the installment plan. Incredible as it sounds, he offered 12 monthly blessings for $84. Anyone who wanted his prayers could fill out a coupon and send $7 a month for one year. Hinting that his prayers have brought people financial rewards, he promised to send a “blessing certificate” when he received the first payment, and an “anointed billfold” with the second. Of course, there was no money-back guarantee. Can you imagine Jesus or Peter or Paul promising to pray for people in return for a contribution to their ministries? Certainly not! Paul made every effort to live above reproach. In 2 Corinthians 11:7, Paul told believers that he had “preached the gospel of God to [them] free of charge.” Although he was specifically referring to the proclamation of the Word, the principle of serving with pure motives applies to any spiritual endeavor. We desecrate prayer when we give it a price, We cheapen each word that we say; For prayer without ceasing fulfills God's command— His grace gives us freedom to pray. —DJD The one who serves God for money is spiritually bankrupt. The Power Of Prayer The effective, fervent prayer of a righteous man avails much. —James 5:16 Today's Scripture: Ephesians 6:10-18 While crossing the Atlantic on a ship many years ago, Bible teacher and author F. B. Meyer was asked to speak to the passengers. An agnostic listened to Meyer’s message about answered prayer and told a friend, “I didn’t believe a word of it.” Later that same day, the agnostic went to hear Meyer speak to another group of passengers. But before he went to the meeting, he put two oranges in his pocket. On his way, he passed an elderly woman who was fast asleep in her deck chair. Her arms were outstretched and her hands were wide open, so as a joke he put the two oranges in her palms. After the meeting, he saw the woman happily eating one of the pieces of fruit. “You seem to be enjoying that orange,” he remarked with a smile. “Yes, sir,” she replied, “My Father is very good to me.” “What do you mean?” pressed the agnostic. She explained, “I have been seasick for days. I was asking God somehow to send me an orange. I fell asleep while I was praying. When I awoke, I found He had sent me not only one but two oranges!” The agnostic was amazed by the unexpected confirmation of Meyer’s talk on answered prayer. Later, he put his trust in Christ. Reflect & Pray For answered prayer we thank You, Lord, We know You're always there To hear us when we call on You; We're grateful for Your care. —JDB God always gives us what we ask—or something better. Pinpointing Prayer Read: James 5:13-18 The effective, fervent prayer of a righteous man avails much. —James 5:16 If we want specific answers to our prayers, we must make definite, individual, personalized requests. Too many of our prayers are filled with sweeping generalizations that seek God’s blessings. Effective, fervent prayer, however, focuses on specific requests. If we pinpoint our prayers, we will have reason to praise God for particular answers! Some years ago a young girl was very sick and not expected to recover. Because of her love for Jesus, she was troubled that she had not been able to do more for Him in her short life. Her pastor suggested that she make a list of people in their little town who needed Christ and pray that they might put their faith in Him. She took his advice, made a list, and prayed often for each person. Some time later God began to stir a revival in the village. The girl heard of the people who were coming to Christ and prayed even more. As she heard reports, she checked off the names of those who had been led to the Lord. After the girl died, a prayer list with the names of 56 people was found under her pillow. All had put their faith in Christ—the last one on the night before her death. Lord, lay some soul upon my heart And love that soul through me, And may I nobly do my part To win that soul for Thee! —Tucker Make it a point to pinpoint your prayers. It's The Knees Continue earnestly in prayer. —Colossians 4:2 Today's Scripture: James 5:13-18 Both of my knees were hurting, and I could not figure out why. I hadn’t done anything to damage them or put undo pressure on them. Or had I? I recalled that over the previous few days I had been working on the walls in our house, scrubbing them and getting them ready for painting. And then I had painted them. All the while, as I stood on the short ladder to reach the top, I had been pressing my knees against the ladder for balance. I was, in effect, being supported by my knees. Then a new thought came to mind: When was the last time my knees hurt because I was on them praying? It had been a while. Although it’s true that people pray all the time without kneeling, the question I asked myself is a convicting one. Whether we are on our knees, standing up, or seated, how often do we use prayer to support ourselves? We can find help from many sources—friends, counselors, books—but there’s nothing better than the support and strength we get from God when we pray. How are your knees? Reflect & Pray When I kneel before my Master, I can feel His presence there, And the load of care and sorrow Seems much easier to bear. —Anon Prayer does not require eloquence but earnestness. James 5:16 The Effective Prayer D. L. Moody once wrote, “Though we may not live to see the answer to our prayers, if we cry mightily to God, the answer will come.” Rev. E. M. Bounds said: “Prayers are deathless. The lips that uttered them may be closed in death, the heart that felt them may have ceased to beat, but the prayers live before God, and God’s heart is set on them and prayers outlive the lives of those who uttered them; outlive a generation, outlive an age, outlive a world … Fortunate are they whose fathers and mothers have left them a wealthy patrimony of prayer.” Someone has summarized how God answers different prayers: If the request is wrong, God says no. If the timing is wrong, God says slow. If you are wrong, God says grow. When the request, the timing, and you are right, God says go! Someone Once Said … God sovereignly delights to answer the passionate prayers of his children. This is not to suggest that he delights in manufactured passion, nor that passion is a meritorious work. Nor are we suggesting that sweaty, frantic prayer is necessarily pleasing to God. But real passion, however it is expressed through the medium of one’s personality, is a part of prayer that God is pleased to answer. (Kent Hughes) Spurgeon's devotional on James 5:16 from Morning and Evening "Pray one for another." As an encouragement cheerfully to offer intercessory prayer, remember that such prayer is the sweetest God ever hears, for the prayer of Christ is of this character. In all the incense which our Great High Priest now puts into the golden censer, there is not a single grain for himself. His intercession must be the most acceptable of all supplications-and the more like our prayer is to Christ's, the sweeter it will be; thus while petitions for ourselves will be accepted, our pleadings for others, having in them more of the fruits of the Spirit, more love, more faith, more brotherly kindness, will be, through the precious merits of Jesus, the sweetest oblation that we can offer to God, the very fat of our sacrifice. Remember, again, that intercessory prayer is exceedingly prevalent. What wonders it has wrought! The Word of God teems with its marvellous deeds. Believer, thou hast a mighty engine in thy hand, use it well, use it constantly, use it with faith, and thou shalt surely be a benefactor to thy brethren. When thou hast the King's ear, speak to him for the suffering members of his body. When thou art favoured to draw very near to his throne, and the King saith to thee, "Ask, and I will give thee what thou wilt," let thy petitions be, not for thyself alone, but for the many who need his aid. If thou hast grace at all, and art not an intercessor, that grace must be small as a grain of mustard seed. Thou hast just enough grace to float thy soul clear from the quicksand, but thou hast no deep floods of grace, or else thou wouldst carry in thy joyous bark a weighty cargo of the wants of others, and thou wouldst bring back from thy Lord, for them, rich blessings which but for thee they might not have obtained:- "Oh, let my hands forget their skill, My tongue be silent, cold, and still, This bounding heart forget to beat, If I forget the mercy-seat!" James 5:17 Elijah was a man with a nature like ours, and he prayed earnestly that it would not rain, and it did not rain on the earth for three years and six months. NET James 5:17 Elijah was a human being like us, and he prayed earnestly that it would not rain and there was no rain on the land for three years and six months! GNT James 5:17 Ἠλίας ἄνθρωπος ἦν ὁμοιοπαθὴς ἡμῖν, καὶ προσευχῇ προσηύξατο τοῦ μὴ βρέξαι, καὶ οὐκ ἔβρεξεν ἐπὶ τῆς γῆς ἐνιαυτοὺς τρεῖς καὶ μῆνας ἕξ· NLT James 5:17 Elijah was as human as we are, and yet when he prayed earnestly that no rain would fall, none fell for three and a half years! KJV James 5:17 Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. ESV James 5:17 Elijah was a man with a nature like ours, and he prayed fervently that it might not rain, and for three years and six months it did not rain on the earth. ASV James 5:17 Elijah was a man of like passions with us, and he prayed fervently that it might not rain; and it rained not on the earth for three years and six months. CSB James 5:17 Elijah was a man with a nature like ours; yet he prayed earnestly that it would not rain, and for three years and six months it did not rain on the land. NIV James 5:17 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. NKJ James 5:17 Elijah was a man with a nature like ours, and he prayed earnestly that it would not rain; and it did not rain on the land for three years and six months. NRS James 5:17 Elijah was a human being like us, and he prayed fervently that it might not rain, and for three years and six months it did not rain on the earth. YLT James 5:17 Elijah was a man like affected as we, and with prayer he did pray -- not to rain, and it did not rain upon the land three years and six months; NAB James 5:17 Elijah was a human being like us; yet he prayed earnestly that it might not rain, and for three years and six months it did not rain upon the land. NJB James 5:17 Elijah was a human being as frail as ourselves -- he prayed earnestly for it not to rain, and no rain fell for three and a half years; GWN James 5:17 Elijah was human like us. Yet, when he prayed that it wouldn't rain, no rain fell on the ground for three-and-a-half years. BBE James 5:17 Elijah was a man of flesh and blood as we are, and he made a strong prayer that there might be no rain; and there was no rain on the earth for three years and six months. Elijah : 1Ki 17:1 was a man with a nature like ours: Ac 10:26 14:15 he prayed earnestly : Ro 11:2 Rev 11:6 it did not rain: Lu 4:25 James 5 Resources - Multiple Sermons and Commentaries ILLUSTRATION OF THE POWER OF PRAYER Elijah is James' fourth reference to an Old Testament character (Abraham, James 2:21-24; Rahab, James 2:25; Job, James 5:11) Hiebert - "Elijah" (Elias), whose name occurs thirty times in the New Testament, held a prominent place in later Judaism. His prominence is in accord with his dynamic personality, but Jewish interest in him was especially stimulated by the prophetic announcement in Malachi 4:5 connecting his reappearance with the coming of the Messiah. He has been called "the grandest and most romantic character that Israel ever produced." Numerous traditions grew up around him and exaggerated opinions developed, ascribing superhuman traits to him. (James Commentary) Elijah was a man with a nature like ours - James takes the "mystery" out of this man Elijah and "stresses his humanity James thus disarms the natural reaction of his readers that common mortals like themselves could never expect to achieve the prayer results of a grand person like Elijah." (Hiebert) Elijah in spite of seeing God work in miraculous ways, became fearful and depressed. So Elijah was not "Superman" but a man like all of us (men and women)! He was a sinner infected with "Adam's sin virus" just like all of us (Ro 5:12). And so at times he acted upon his feelings and emotions just like we do and yet God answered His prayers. THOUGHT- The point is that the power of Elijah's prayers was in his powerful God, not in his greatness, and the power of our prayers has the same Source, an all powerful God! This truth should encourage you to pursue righteousness, confess your sins and repent quickly, and pray with expectancy that your prayers touch the heart of the All Powerful God! I dare you to test God (not tempt Him).
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Cole - God doesn’t weigh the value of the prayers by their length or by how many people get together to pray the same thing or by how much you agonize in your prayers. Although Jesus sometimes spent the entire night in prayer, most of the prayers recorded in the Bible are short. The Lord’s prayer is really short! Even if you’ve only got a few minutes, you can still devote the time to prayer. Sometimes we think, “If we can just get a lot of people praying, it will be more effective.” But our text says, “a righteous man,” not “a really big group of righteous men.” The more who pray, the more get blessed when God answers. So it is good to enlist as many in prayer as possible. But if it’s just you and God, the prayer may be as powerfully effective as if a whole group prays. Also, it doesn’t say that the righteous man has to agonize for it to be effective....God answers our prayers on the basis of His grace through Jesus Christ, not on the basis of our working up certain feelings....Elijah had his ups and downs, but he prayed and God answered. So even though you have your ups and downs, pray! The power of prayer is not with the man, but with our God.(James 5:16b-18 The Power of Prayer) And he prayed earnestly that it would not rain - He prayed earnestly" is more literally "with prayer he prayed." And so most of the translations (in my opinion) are somewhat misleading as they say Elijah prayed "fervently" or "earnestly." Young's Literal Translation (not easy to read but often has some insightful findings) renders it "with prayer he did pray." What does that mean? Simply that HE PRAYED! Remember that the context is that James is trying to ENCOURAGE the believers to pray. And he began by saying they are human just like Elijah. Why would James then imply that there was something extra special about the way he prayed? Now, that said, the text of 1 Kings 18:42 does tell us Elijah "crouched down on the earth and put his face between his knees." Can you picture the scene? His posture wasn't so special, but his persistence was! What do I mean? Notice 1 Kings 18:43-44 notice the numbers "seven times...seventh." I would say that is similar to what Paul said when He commanded us to "Pray without ceasing" (1 Th 5:17). Elijah kept on praying. So he prayed with persistence. He may have been (in fact probably was) fervent (which means "characterized by intense emotion") but the 1 Kings 18 text does not tell us specifically. THOUGHT - Although the context is different I can personally attest to power of persistent prayer. My father prayed for me for 20 years before I was saved by grace through faith at age 39. Two of my four children were saved soon after my salvation and we were all baptized at the same time (my wife was also baptized having been saved about a year before me). My other two younger children "went off the reservation" (so to speak), but we kept praying for their salvation and both were saved 20 years later. I am not saying that God will save every unsaved friend or relative if you pray for them for 20 years, but I am saying that God hears persistent prayer, like Elijah's "seven times" prayers. So be encouraged and keep on praying for those prodigals and those dear friends who are lost. God is not finished yet! (See My Testimony of God's Grace)
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Cole adds - the Bible asserts that there is absolute spiritual truth that saves the soul, and absolute error that damns. Paul told the Galatians that if they believed in a different gospel than the one that he had preached to them, they were damned (Gal. 1:6-9; see also 2 Cor. 11:3-4). In 2 Thessalonians 2:10, Paul mentions “those who perish, because they did not receive the love of the truth so as to be saved.” So the truth is not a subjective opinion or preference. It is something objective that must be believed if you are to be saved! The essential truth is the gospel, that we are saved solely by God’s grace through faith in Christ, apart from our good works, but that genuine saving faith results in good works (Eph. 2:8-10). (James 5:19-20 God's Search & Rescue Ministry) Albert Barnes on strays from the truth - Either doctrinally and speculatively, by embracing error; or practically, by falling into sinful practices. Either of these may be called “erring from the truth,” because they are contrary to what the truth teaches and requires. (James 5 Commentary) Steven Cole on strays from the truth - In verse 19, James says that this person has strayed “from the truth.” In verse 20, he mentions turning him from “the error of his way.” To stray from the truth implies departing from the truth of the gospel, or some core Christian doctrine. It may also include moral deviation, but that is more in focus in the phrase, “the error of his way.” The point is that doctrinal error and sin are usually intertwined (ED: YOUR BELIEF WILL/SHOULD DETERMINE YOUR BEHAVIOR. DOCTRINE PRECEDES DUTY). Sometimes a person embraces false doctrine because he has fallen into serious sin, and he needs to deny sound doctrine to justify his sin. At other times, the person embraces some serious doctrinal error, and before long his false doctrine opens the door for him to embrace sin. If you’re seeking to help restore a person who is espousing some doctrinal error, you probably need to probe for some underlying sin. So, James is acknowledging that professing Christians will stray from the truth, both doctrinally and morally. We do not know their true heart condition before God until we seek to restore them and see how they respond. (James 5:19-20 God's Search & Rescue Ministry) William Barclay expands on the meaning of the truth - In this passage there is set down the great differentiating characteristic of Christian truth. It is something from which a man can wander. It is not only intellectual, philosophical and abstract; it is always moral truth. This comes out very clearly when we go to the New Testament and look at the expressions which are used in connection with truth. Truth is something which a man must love (2 Thessalonians 2:10); it is something which a man must obey (Galatians 5:7); it is something which a man must display in life (2 Corinthians 4:2); it is something which must be spoken in love (Ephesians 4:15); it is something which must be witnessed to (John 18:37); it is something which must be manifested in a life of love (1 John 3:19); it is something which liberates (John 8:32); and it is something which is the gift of the Holy Spirit, sent by Jesus Christ (John 16:13-14).Clearest of all is the phrase in John 3:21, he who does what is true. That is to say, Christian truth is something which must be done. It is not only the object of the search of the mind; it is always moral truth issuing in action. It is not only something to be studied but something to be done; not only something to which a man must submit only his mind but something to which he must submit his whole life. (Commentary) Illustration - In hiking, the most important rule of all is that the hiker stay on the trail. You must stay on established paths, carefully follow the directional markers, and not deviate from the trail. To wander from the trail can be dangerous. James would have agreed with that rule, and would have stressed it as an important rule in the Christian walk as well. He begins these closing words in his letter by describing a dangerous situation, "Brethren, if anyone among you wanders from the truth ..." (Gregg Allen) Brian Bell - Have you ever rescued someone from drowning? Often victims will fight their rescuers in the hysteria of that terrifying moment. 1. This often happens to those floundering spiritually also! (Sermon) Bennet makes an interesting point that "there are times when it is appropriate to leave someone to the hardness of his heart. For example: (1) Matt 18:17 — Have no fellowship with an unrepentant sinner who will not hear the church’s admonition. (2) Rom 16:17 — Avoid those who cause divisions contrary to sound teaching. (3) Titus 3:10–11 — Reject someone who stirs up division after two warnings. (4) 2 Tim 3:5 — Avoid those who live a consistent life of evil opposed to the truth. (Sermon) Strays (4105)(planao from plane which describes "a wandering" and gives us our English word "planet") means literally made to wander and so to go (active sense) or be led (passive sense as of sheep in Mt 18:12-13) astray. Note that in this passage planao is in the passive voice which indicates an outside force or influence is causing the deception that leads one down the wrong path. Specifically this would be an allusion to our fallen sinful flesh. In believers the power of that old "taskmaster" Sin was rendered ineffective at the Cross (cf Ro 6:6+). unfortunately it is still latent in our mortal bodies and is ever ready to "pounce" on us if we give it an opportunity. Paul uses planao twice to describe the deception of deceivers! But evil men and impostors will proceed from bad to worse, (actively) deceiving and (passively) being deceived. (2 Ti 3:13) Paul uses planao to describe our state before we were saved For we also once were foolish ourselves, disobedient, deceived (planao in present tense - continually), enslaved to various lusts and pleasures, spending our life in malice and envy, hateful, hating one another. (Titus 3:3) In Hebrews 3:10 God said of the majority of the nation of Israel in the OT... “THEREFORE I WAS ANGRY WITH THIS GENERATION, AND SAID, ‘THEY ALWAYS GO ASTRAY (planao) IN THEIR HEART, AND THEY DID NOT KNOW MY WAYS’ (ED: THAT IS MOST WERE NOT GENUINE BELIEVERS); Peter describes believer's state before Jesus saved us For you were continually straying (planao in present tense) like sheep, but now you have returned to the Shepherd and Guardian of your souls. (1 Pe 2:25) James used planao earlier to warn against straying from the truth, writing... Do not be deceived (present imperative with a negative) my beloved brethren. (James 1:16+) Comment - The command is to stop being deceived (led astray) or don't begin to be led astray. Truth (225)(aletheia from a = indicates following word has the opposite meaning ~ without + lanthano = to be hidden or concealed, to escape notice) has the literal sense of that which contains nothing hidden. Aletheia is that which is not concealed. Aletheia is that which that is seen or expressed as it really is. Aletheia is that which has certainty and validity and is in essence the opposite of plane which is translated error in James 5:20. In the present context truth is most likely the Gospel as explained above. Aletheia is used 3x in James - James 1:18, James 3:14, James 5:19. And one turns him back - Note what James does not say if "one pastor or church leader turns him back." No! Every believer is responsible to carry out this rescue ministry! But how? Not relying on their clever psychological ploys or power of personal persuasion but by relying solely and wholly on the Holy Spirit's enabling power. One brother (or sister) who is walking in the power of the Spirit can/will be used by God to turn a wayward sinner (either regeneration for unbelieving professors or restoration/revival for wandering believers). A similar pattern is described by Paul in Galatians 6:1 Paul exhorting the believers Brethren (FELLOW BELIEVERS), even if anyone is caught in any trespass, you who are spiritual (NOT JUST YOU WHO ARE THE CHURCH LEADERS), restore (katartizo in the present imperative - which calls for dependence on the Holy Spirit to obey this command) such a one in a spirit of gentleness; each one looking to yourself, so that you too will not be tempted. (Galatians 6:1+) Steven Cole speaks to this rescue ministry one which is for every believer - This means that, unless you’re a relatively new Christian, if you know of someone who is straying from the truth, you must go to him (or her) to help turn him back to the Lord. (I’ll give specific instructions at the end of this message.) If you feel inadequate to do this, you should inform an elder who can guide you. But to ignore someone who is straying is like a member of the search and rescue team sitting at home watching TV while someone is lost in the woods. It’s not the loving thing to do! Searching is required because professing believers who fall into sin seldom stay with the flock (ED: I WOULD ADD THE SAME CAN BE SAID OF MANY GENUINE BELIEVERS ENTANGLED IN SIN - THEY ARE TOO EMBARRASSED TO RETURN TO THE FLOCK). We must go after them. If you know of someone who made a profession of faith, but who has dropped out of the church, you need to go looking for him to find out what’s wrong. Rescue is required because it is seldom that such straying persons find their way back on their own, without someone to guide them. The enemy confuses their sense of direction. Or, they are ashamed at what they’ve done, so they need to be assured of God’s forgiveness if they will repent and confess their sins. They also need instruction on how not to stray again, so that they don’t repeat the process. They need someone who knows God and the way back, to teach them God’s ways to avoid and resist sin. (James 5:19-20 God's Search & Rescue Ministry) Turns...back (1994) (epistrepho from epí = motion toward + strepho = twist, turn quite around or reverse) means to revert, to turn about, to turn around, to turn toward, to return and figuratively to convert. The idea is a definite turn to God in conduct as well as in one's mind. Study the 39 uses below and note the association with repentance and conversion. While God can choose not to use human instruments to turn a sinner, most often He does use men and women as Spurgeon said... Most persons have been convinced by the pious conversation of sisters, by the holy example of mothers, by the minister, by the Sabbath-school, or by the reading of tracts or perusing Scripture. Let us not therefore believe that God will often work without instruments; let us not sit down silently and say, ‘God will do his own work.’ It is quite true he will; but then he does his work by using his children as instruments....It may not appear so brilliant a thing to bring back a backslider as to reclaim a harlot or a drunkard, but in the sight of God it is no small miracle of grace, and to the instrument who has performed it shall yield no small comfort. Seek ye, then, my brethren, those who were of us but have gone from us; seek ye those who linger still in the congregation but have disgraced the church, and are put away from us, and rightly so, because we cannot countenance their uncleanness; seek them with prayers, and tears, and entreaties, if peradventure God may grant them repentance that they may be saved.” John Broger said, “You demonstrate biblical love when you take steps to restore a fellow-believer overtaken in sin. This not only encourages a fallen believer to return to his first love of Jesus Christ, but it also gives others involved in the restoration process on-going opportunities to examine the depth of their love to the Lord.” ILLUSTRATION - It is dangerous to assume we could never err from the faith or suffer spiritual defeat. Edinburgh Castle was captured only once in the whole history of Scotland. Its defenders thought that the steepness of the rock on one side made it inaccessible and impregnable, so they put no sentries there. In the gray mist of the early morning a little party of the enemy crept up the precipitous slopes and surprised the garrison into surrender. It was captured at its strongest point. 2 Pet.3:17+ – " You therefore, beloved, knowing this beforehand, be on your guard (present imperative) so that you are not carried away by the error of unprincipled men and fall from your own steadfastness." 1 Cor 10:12 - Therefore let him who thinks he stands take heed (present imperative) that he does not fall. THOUGHT - Note that both of the preceding cautionary commands call for continual watchfulness. Like sentries guarding the entry to our hearts we much continually be alert (cf Pr 4:23+). Do not attempt to keep these commands relying on your own natural strength. You MUST have a supernatural Source to successfully carry out these commands! No exceptions! To learn more about this critical spiritual dynamic see discussion of the our need for the Holy Spirit to obey the NT commands (aka, "How to Keep All 1642 Commandments in the New Testament!") Related Resources: Backsliding Backsliding-Quotes, Devotionals, Illustrations Are You Entangled? James 5:19-20 Spiritual Restoration - Mp3 Sermon by Kent Hughes Steven Cole - It’s always an anxious moment, especially for families and friends, when someone is reported missing in the wilderness. Search and rescue teams spring into action. We wait expectantly for any word of locating the missing person. It’s a moment of great joy if they find the person alive and well, but a time of great sorrow when they’re too late. If you are a Christian, then you’re a member of God’s search and rescue team. But even though every believer is on the team, I find that many never respond to the call to go out into the storm and look for the lost. Can you imagine being lost in the woods, but no one came looking for you? When you finally stagger out to civilization, you ask why no one came looking. One member of the search and rescue team says, “It was really cold and stormy, and there was a good show on TV. So I just prayed for you to be okay.” Another says, “I wanted to be sensitive to your feelings. I thought you might be embarrassed if we came looking.” Another says, “I wasn’t sure you were really lost. It would be judgmental to imply that you actually were lost. Besides, it would be arrogant of me to say that I’m not lost. After all, we all have our own paths on the journey.” That’s not the kind of search and rescue team that I would want if I were lost! I admit that what James tells us to do here is one of the most difficult things God asks us to do as Christians, namely, Believers are responsible to help restore straying sinners to the truth. That task is often about as pleasant as trying to help a wounded dog—you’re probably going to get bit no matter how gently you try to help. When you’re successful, it’s a moment of great joy, as when a search and rescue team announces, “We have found him and he is alive and well.” Yes! But even the hope of success doesn’t make the task any easier. But since you’re on God’s search and rescue team, you need to learn how to do the job. (James 5:19-20 God's Search & Rescue Ministry) James 5:20 let him know that he who turns a sinner from the error of his way will save his soul from death and will cover a multitude of sins. NET James 5:20 he should know that the one who turns a sinner back from his wandering path will save that person's soul from death and will cover a multitude of sins. GNT James 5:20 γινωσκέτω ὅτι ὁ ἐπιστρέψας ἁμαρτωλὸν ἐκ πλάνης ὁδοῦ αὐτοῦ σώσει ψυχὴν αὐτοῦ ἐκ θανάτου καὶ καλύψει πλῆθος ἁμαρτιῶν. NLT James 5:20 you can be sure that whoever brings the sinner back will save that person from death and bring about the forgiveness of many sins. KJV James 5:20 Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins. ESV James 5:20 let him know that whoever brings back a sinner from his wandering will save his soul from death and will cover a multitude of sins. ASV James 5:20 let him know, that he who converteth a sinner from the error of his way shall save a soul from death, and shall cover a multitude of sins. CSB James 5:20 let him know that whoever turns a sinner from the error of his way will save his life from death and cover a multitude of sins. NIV James 5:20 remember this: Whoever turns a sinner from the error of his way will save him from death and cover over a multitude of sins. NKJ James 5:20 let him know that he who turns a sinner from the error of his way will save a soul from death and cover a multitude of sins. NRS James 5:20 you should know that whoever brings back a sinner from wandering will save the sinner's soul from death and will cover a multitude of sins. YLT James 5:20 let him know that he who did turn back a sinner from the straying of his way shall save a soul from death, and shall cover a multitude of sins. NAB James 5:20 he should know that whoever brings back a sinner from the error of his way will save his soul from death and will cover a multitude of sins. NJB James 5:20 he may be sure that anyone who can bring back a sinner from his erring ways will be saving his soul from death and covering over many a sin. GWN James 5:20 Realize that whoever brings a sinner back from the error of his ways will save him from death, and many sins will be forgiven. BBE James 5:20 Be certain that he through whom a sinner has been turned from the error of his way, keeps a soul from death and is the cause of forgiveness for sins without number. That he who turns a sinner from the error of his way: Jas 5:19 will save his soul : Pr 11:30 Ro 11:14 1Co 9:22 1Ti 4:16 Phm 1:19 from death: Jas 1:15 Pr 10:2 11:4 John 5:24 Rev 20:6 will cover a multitude of sins.: Ps 32:1 Pr 10:12 1Pe 4:8 James 5 Resources - Multiple Sermons and Commentaries RESCUE THE PERISHING Let him know that he who turns a sinner from the error of his way - Let him know is present imperative means to keep on letting him know as this is good motivation for speaking truth to sinners. Who is a sinner? As noted, some writers feel this refers to a non-believer (e.g., one who is in the church but not in Christ) while others feel this is a believer entangled in sin's deceptive web. I personally think it could refer to either saved or unsaved. Let him know (1097)(ginosko) generally speaks of experiential knowledge, not merely the accumulation of known facts. Turns (1994) see note above on epistrepho. NT uses of epistrepho referring to conversion (often with repent or repentance) - Acts 3:19+ Acts 9:35+ Acts 11:21+ Acts 14:15+ Acts 15:19+ Acts 26:18+ Acts 26:20+ Acts 28:27+ 2 Cor 3:16 1Th 1:9+. So the use of epistrepho in this passage could refer to initial conversion. Sinner (268)(hamartolos from hamartano = deviate, miss the mark) is an adjective (e.g., "that through the commandment sin might become utterly sinful" - see Ro 7:13+) that is often used as a noun as in James 5:20 (compare Ro 5:19+). And when used as a noun it describes those who are continually erring from the way, constantly missing God's mark, living in opposition to His good and acceptable and perfect will. Thus a sinner is one who lives in opposition to the divine will. Error (4106)(plane from planos = deceitful, root idea = wandering; See planao above = "strays") describes a roaming or a wandering and then figuratively a going astray or a wandering out of the right way. Plane describes a straying from truth (see aletheia above) and thus signifies error, delusion, deception. The verbal form planao means to cause to wander off the path, to cause someone to hold a wrong view and so to mislead or deceive. TWO PROMISES Save from death. Cover multitude of sins. Will save his soul from death - If a believer strays and continues to stray after discipline by God, God may take his life. Bennett on death - Following the context of James 5:15, it is assumed that those who have committed sins resulting in sickness will not be healed, but will die if those sins remain unconfessed. Thus, a brother who comes along to restore the sickly saint can save him from death. Michael Andrus writes "You may actually save his life because the ultimate discipline that God brings upon a straying saint is physical death. Many a Christian, I'm convinced, dies prematurely because of unconfessed, unrepentant sin. If you can bring him back before that point you may save his life. At the same time you can cover over a multitude of sins, a reference to the forgiveness resulting from his repentance, or possibly even to the fact that his restoration prevents him from continuing in gross sin. Now I cannot leave this word about the straying believer without speaking to the straying saint, for there undoubtedly a few in that category here this morning. In fact, we are all susceptible to spiritual wanderlust. The hymn writer put it this way, "Prone to wander, Lord I fell it. Prone to leave the God I love." We must be aware that sin persisted in will make you sick and can eventually kill you. Deal with it before it does you in!" (Sermon) THOUGHT - Can you detect when a fellow believer starts to stray? Are you truly concerned? What do you normally do? How do you handle it? Are you too harsh? Do you not say anything so as not to “offend”? Is there anyone you know of right now that you should talk to? Will you try to help? Will you wait too long? Who do you need to swim out & rescue? Don’t let them go. If they fight you, back off & wait for that right moment & get in there again. Get a life jacket around them. Get them to shore. (Brian Bell) Spurgeon on will save his soul from death - This speaks powerfully of the restoration that is possible for those who have sinned. “I know of men of good standing in the gospel ministry, who, ten years ago, fell into sin; and that is thrown in our teeth to this very day. Do you speak of them? You are at once informed, ‘Why, ten years ago they did so-and-so.’ Brethren, Christian men ought to be ashamed of themselves for taking notice of such things so long afterwards. True, we may use more caution in our dealings; but to reproach a fallen brother for what he did so long ago, is contrary to the spirit of John, who went after Peter, three days after he had denied his Master with oaths and curses.” Will save (4982)(sozo) has the basic meaning of rescuing one from great peril. Additional nuances include to protect, keep alive, preserve life, deliver, heal, be made whole. Sozo is sometimes used of physical deliverance from danger of perishing (see Mt 8:25; Mt 14:30; Lk 23:35; Acts 27:20, 27:31), physical healing from sickness (Mt 9:21, 22; Mk 5:23, Acts 4:9), and deliverance from demonic possession (Lk 8:36). More often sozo refers to salvation in a spiritual sense. Henry Morris favors this as a primarily referring to resuce of non-believers - This verse can properly be considered an incentive for soul-winning in general. In context, however, it seems to refer primarily to the particular case being discussed--that of a professing Christian whose sin has resulted in divine chastisement in the form of sickness. As long as he persists in his sin, refusing to confess and forsake it, he is in danger of eventually being consigned to physical death (1 Corinthians 5:5; 11:30; 1 Timothy 1:20). This is probably the "sin unto death" mentioned in 1 John 5:16+. There is, thus, a great need for concerned Christian friends to try diligently to turn him back (convert) from the dangerous course he is traveling. It is even more urgent if his professed faith in Christ was not genuine in the first place. He then needs to be saved not only from physical death but also from eternal, spiritual death. (Defender's Study Bible Notes) Brian Bell subtitles James 5:20 - The fruits of a soul winner! (5:20) 2-fold reason why we should seek to convert men/women: 1. Save their soul from death (phys death) - or, restoring their fellowship with God. 2. Cover a multitude of sin - stop the influence of their sin (upon them & others). Thomas Lea see this passage applying to believers and non-believers - Those who work to return straying believers receive two promises. First, the wanderer is saved from death. The repentant wanderer avoided spiritual ruin. Sin destroys, and if people persist in following sin, they will experience eternal separation from God, that is, eternal death (see the clear statement in Jas. 1:13-15). Reclaiming such a person is worth the effort. Some interpreters understand death to refer to physical death. They see this type of death as a punishment for sin. The text seems to go farther than this and speak of eternal death, permanent separation from God. Some who wander away from the truth were never under its power. They professed faith in Christ, but they never experienced the power of the gospel in their lives. Their return is a real conversion to Christ. Although they previously professed to know Christ, they were deceived. Others who wander are real Christians who have been enticed by Satan. Their return to Christ helps them to avoid the ruin and destruction of a life of disobedience. They enjoy God's blessing in their soul. Since James has described the person who wanders as one of you, he has pictured him as a professing Christian who has wandered from the truth. When the professing Christian returns to commitment to Christ, he avoids the spiritual ruin that would otherwise fall upon him. (Holman New Testament Commentary – Hebrews & James) ESV Study Bible - Not physical death (cf. 1 Cor. 11:30) but spiritual death (cf. 1 John 5:16-17). Timely intervention (see Gal. 6:1; Heb. 3:13) will “save his soul” and bring forgiveness from God. The person who saves the sinner in this case is the person who restores the one who has fallen. Ultimately, of course, only the Lord saves a person. The one who restores the person will cover the many sins of the one who had strayed, for the one who returns from the way of error receives forgiveness. Again, only God can cover sin, but Christians can be agents of God’s forgiveness. Rich Cathers - Reach out. Rescue the perishing. It might be that James is talking about reaching out to those who have never known the Lord. It might be that James is also talking about reaching out to those who used to walk with the Lord but have gone astray. Either way, the idea is the same. Reach out. When we turn people from their sins and help them turn to the Lord, they will find forgiveness and eternal life. God will hide their multitudes of sins under the blood of Jesus Christ. (Sermon Notes) Bennett notes that "There has been some debate over how to interpret these last two verses. One position takes those wandering as unbelievers. The wandering refers to apostasy or something close to it, and the salvation in view is from eternal death (cf. James 1:15). The other interpretation understands those wandering to be believers. The wandering then refers to disobedience (Gal 6:1), and salvation is from physical death (cf. James 5:15; 1 Cor 11:30; 1 John 5:16–17). I understand the second interpretation to be correct. Believers are able to fail these tests. Those who do should be corrected and restored. (Sermon) Steven Cole - The first question to answer is, “Is James talking about backsliding believers, or is he talking about evangelizing those who do not know Christ?” The first part of James 5:19 would indicate that James is talking about believers (“My brethren, if any among you strays…”). But when James 5:20 talks about saving his soul from death, it sounds like saving a soul from hell. Some assume that James is talking only about believers. Since believers cannot lose their salvation, they interpret James 5:20 as saving the person from physical death as God’s discipline for sin. The other approach, which I believe to be correct, is to say that James is writing to the church, but he knows that there are some in the church that have made professions of faith, but they are not genuinely saved. This fits with the overall theme of James, which is to emphasize that true saving faith is not just to make a decision or to say, “I believe in Jesus.” True saving faith always, necessarily results in a life of good works. In James 1:22+, he exhorted, “But prove yourselves to be doers of the word, and not merely hearers who delude themselves.” In James 2:14+, he asks rhetorically, “What use is it, my brethren, if someone says he has faith but he has no works? Can that faith save him?” He states (James 2:17+), “Even so faith, if it has no works, is dead, being by itself.” (See also,James 2:26+.) (James 5:19-20 God's Search & Rescue Ministry) Ronald Blue does not think James is referring to soul winning - Wandering ones need to be brought back to the fold. James referred here not to evangelism but to restoration. Revival, not redemption, is in view. The rescue action is of great significance. (The Bible Knowledge Commentary) Warren