Tiago 5
Warren Wiersbe · Citado em PreceptAustin
Tiago 5
Wiersbe says "What we do on earth is recorded in heaven, and God keeps the books and pays the interest." Riches are deceptive, for the rich think they are piling up wealth, but the truth is they are piling up judgment! Woe! James is not saying it is a sin to save money (cf 2 Cor 12:14, 1 Ti 5:8, Mt 25:27). Stored up your treasure (2343)(thesaurizo from thesauros = treasure) originally meant to amass or reserve, keep in store, lay, store or treasure up goods for future use. Later thesaurizo was expanded to denote a chamber or chest in which treasure was kept. Throughout the ancient Middle East it was especially applied to a temple storehouse, where temple taxes were stored. People were required to give a portion of their produce to the temple, and this was stored in a treasury. Finally thesaurizo also meant private money boxes, the early versions of home safes. THOUGHT - If your treasure is on earth, you are going from it; if it is in heaven, you are going to it The root word thesauros means that which is deposited = a place where something is kept and gives our English word thesaurus, a treasury of words. In secular Greek thesauros means a treasure chamber, a storage room, storehouse, granary, strong-box or a treasure per se. Sometimes thesauros was used metaphorically of the treasure itself (Mt. 2:11; 19:21; Mk 10:21; Lk 6:45). Even at a very early period temples were built with treasure chambers, where gifts and taxes in kind and money could be stored. The practice appears to have spread from Egypt to Greece. Collecting boxes were also known (cf. 2Ki 12:10). The verb thesaurizo is used similarly in the sense of (1) storing up as treasure or offerings of money put aside (1Co 16:2 = teaches proportional giving, regular giving, and the church's role in receiving gifts.) or (2) putting it in safe keeping. Keep something in store (eg, present heavens and earth are being kept in store for future wrath in His day of judgment - 2Pe 3:7+)! Paul has a similar figurative use referring to God's wrath which is being "treasured" up (Ro 2:5+)! THOUGHT - While James is speaking to the rich, he is speaking to believers of all ages also - in a word "Don't cheat anyone out of money!" And this included your taxes! (cf Lev 19:13+, cf Dt 24:14-15; Je 22:13; Mal 3:5) How said when we hear some unsaved person complaining about the Christians who are either late on paying their bills or not paying them at all! Wiersbe Illustrates - I recall meeting a doctor friend while I was visiting in the hospital. "How are things going?" I asked, and he replied, "Oh, I guess things are OK." "I pray for you," I told him, wanting to be an encouragement. "I appreciate that," he replied. "But while you're at it, pray for all the people who owe me money. It'd help if they would pay up!" Sharing the Wealth Your gold and silver are corroded, and their corrosion will be a witness against you. —James 5:3 Today's Scripture: Luke 12:13-21 One of the most popular TV programs in the US is Who Wants To Be A Millionaire? But the amount of money to be won is a mere pittance when compared with the amount suggested by the title of another contest: “I Wanna Be A Gazillionaire Geek.” Since 1989, the Sloan School of Management at the Massachusetts Institute of Technology has offered a prize to students who team up to create the best plan for starting a business. And what’s the incentive? Public welfare? Community service? Alleviating poverty? No, the goal is to make money simply to be rich. Although Scripture doesn’t condemn wealth, it certainly warns against the pursuit of money as an end in itself. Our Lord strongly denounced putting our confidence in riches as a source of pride and security (Matthew 6:24; Luke 12:15). Therefore, our prayer should be: “Give me neither poverty nor riches” (Proverbs 30:8). Reflect & Pray We give Thee but Thine own, Whate'er the gift may be: All that we have is Thine alone, A trust, O Lord, from Thee. —How Wealth is a double blessing when you share it with others. James 5:4 Behold, the pay of the laborers who mowed your fields, and which has been withheld by you, cries out against you; and the outcry of those who did the harvesting has reached the ears of the Lord of Sabaoth. NET James 5:4 Look, the pay you have held back from the workers who mowed your fields cries out against you, and the cries of the reapers have reached the ears of the Lord of hosts. GNT James 5:4 ἰδοὺ ὁ μισθὸς τῶν ἐργατῶν τῶν ἀμησάντων τὰς χώρας ὑμῶν ὁ ἀπεστερημένος ἀφ᾽ ὑμῶν κράζει, καὶ αἱ βοαὶ τῶν θερισάντων εἰς τὰ ὦτα κυρίου Σαβαὼθ εἰσεληλύθασιν. NLT James 5:4 For listen! Hear the cries of the field workers whom you have cheated of their pay. The wages you held back cry out against you. The cries of those who harvest your fields have reached the ears of the Lord of Heaven's Armies. KJV James 5:4 Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth. ESV James 5:4 Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of hosts. ASV James 5:4 Behold, the hire of the laborers who mowed your fields, which is of you kept back by fraud, crieth out: and the cries of them that reaped have entered into the ears of the Lord of Sabaoth. CSB James 5:4 Look! The pay that you withheld from the workers who reaped your fields cries out, and the outcry of the harvesters has reached the ears of the Lord of Hosts. NIV James 5:4 Look! The wages you failed to pay the workmen who mowed your fields are crying out against you. The cries of the harvesters have reached the ears of the Lord Almighty. NKJ James 5:4 Indeed the wages of the laborers who mowed your fields, which you kept back by fraud, cry out; and the cries of the reapers have reached the ears of the Lord of Sabaoth. NRS James 5:4 Listen! The wages of the laborers who mowed your fields, which you kept back by fraud, cry out, and the cries of the harvesters have reached the ears of the Lord of hosts. YLT James 5:4 lo, the reward of the workmen, of those who in-gathered your fields, which hath been fraudulently kept back by you -- doth cry out, and the exclamations of those who did reap into the ears of the Lord of Sabaoth have entered; NAB James 5:4 Behold, the wages you withheld from the workers who harvested your fields are crying aloud, and the cries of the harvesters have reached the ears of the Lord of hosts. NJB James 5:4 Can you hear crying out against you the wages which you kept back from the labourers mowing your fields? The cries of the reapers have reached the ears of the Lord Sabaoth. GWN James 5:4 The wages you refused to pay the people who harvested your fields shout to God against you. The Lord of Armies has heard the cries of those who gather the crops. BBE James 5:4 See, the money which you falsely kept back from the workers cutting the grass in your field, is crying out against you; and the cries of those who took in your grain have come to the ears of the Lord of armies. the pay of the laborers who mowed your fields Lev 19:13 De 24:14,15 Job 24:10,11 31:38,39 Isa 5:7 Jer 22:13 Hab 2:11 Mal 3:5 Col 4:1 cries out against you Ge 4:10 Ex 2:23,24 3:9 22:22-24,27 De 24:15 Job 34:28 Ps 9:12 Lu 18:7 Lord of Sabaoth: Ro 9:29 Isa 1:9 James 5 Resources - Multiple Sermons and Commentaries FUTURE REWARD FOR THE OPPRESSIVE RICH Behold (2400) see note below on idou. James uses behold in 4 times in chapter 5 (James 5:4, 7, 9, 11) and only two other times in the entire letter (James 3:4, 5+). Do you think he is trying to get the attention of his readers in this closing chapter? That's a rhetorical question of course. Last words are often lasting words. The pay of the laborers who mowed your fields - Apparently the rich were rich because they were landowners, and controlled much of the land in Galilee. And they got rich by defrauding their laborers (who had no legally binding contracts with their rich employers), as many men have done throughout history. But God will not be mocked. These men sow to the flesh and shall reap corruption! (Gal 6:7-8+) Pay (wages) (3408)(misthos) literally refers to pay which is due for labor performed or dues paid for work. Misthos is used in two general senses in the NT, either to refer to wages or to reward, recognition or recompense. In this latter figurative usage, misthos refers to rewards which God bestows for the moral quality of an action, such rewards most often to be bestowed in eternity future. Deuteronomy 24:14-15 was very clear stating "You shall not oppress a hired servant who is poor and needy, whether he is one of your countrymen or one of your aliens who is in your land in your towns. You shall give him his wages on his day before the sun sets, for he is poor and sets his heart on it; so that he will not cry against you to the LORD and it become sin in you." Jeremiah echoes Moses warning... “Woe to him who builds his house without righteousness And his upper rooms without justice, Who uses his neighbor’s services without pay And does not give him his wages, (Jer. 22:13) And which has been withheld by you, cries out against you - ESV "which you kept back by fraud." These rich robbers will reap right recompense! As noted above misthos can mean recompense (wages) or reward which is apropos in this context for these unjust rich will receive a just reward for failing to give a just recompense to their workers. HCSB Study Bible. - In ancient times payment for work performed was due at the end of the workday. Greed motivated some landowners to withhold these wages Proverbs 13:11 Wealth obtained by fraud dwindles, But the one who gathers by labor increases it. Has been withheld (879)(apostereo from apo = from + stereo = to deprive) means to deprive, wrong, rob, or defraud another of what belongs to him. BDAG says "to cause another to suffer loss by taking away through illicit means, rob, steal, despoil, defraud." In 1 Cor 7:5 BDAG says the sense is "to prevent someone from having the benefit of something (deprive)." Note that significantly apostereo (or aphustereo) is in the perfect tense which speaks of an abiding condition -- in short, this tense indicates that the laborers will NEVER get the wages due to them! Note that some manuscripts have the verb aphustereo (apo = from + hustereo = to come short) which means to keep back by fraud instead of apostereo which has a similar meaning. Gilbrant on apostereo - The Septuagint employs apostereō as a translation for the Hebrew words ‛āshaq and gāra‛. This last word describes the action of a man who deprives his first wife of support and conjugal relations after taking a second wife for himself (Exodus 21:10). The term ‛āshaq refers to anyone who wrongfully keeps the salary due to his workers (Deuteronomy 24:14; Malachi 3:5+). Apostereo in the NT - defraud (2), defrauded (1), deprived (1), depriving (1) = Mk. 10:19; 1 Co. 6:7-8; 1 Co. 7:5; 1 Ti 6:5; Jas 5:4 “You know the commandments, ‘DO NOT MURDER, DO NOT COMMIT ADULTERY, DO NOT STEAL, DO NOT BEAR FALSE WITNESS, Do not defraud, (VARIATION OF COMMANDMENT WHICH SAYS "DO NOT STEAL") HONOR YOUR FATHER AND MOTHER.’” Actually, then, it is already a defeat for you, that you have lawsuits with one another. Why not rather be wronged? Why not rather be defrauded? 8 On the contrary, you yourselves wrong and defraud. (ACQUIRE BY FRAUDULENT MEANS) You do this even to your brethren. Stop depriving (present imperative with a negative) one another (OF INTIMATE RELATIONS = depriving of that which is due to the condition of natural relationship of husband and wife), except by agreement for a time, so that you may devote yourselves to prayer, and come together again so that Satan will not tempt you because of your lack of self-control. (1 Cor 7:5) And constant friction between men of depraved mind and deprived of the truth, who suppose that godliness is a means of gain. (1 Ti 6:5) Apostereo in the Septuagint - Ex. 21:10; Mal. 3:5+; The use in Malachi definitely parallels James' rebuke to the rich “Then I will draw near to you for judgment; and I will be a swift witness against the sorcerers and against the adulterers and against those who swear falsely, and against those who oppress the wage earner in his wages (Septuagint = apostereo translated into English as "against them that keep back the hireling's wages"), the widow and the orphan, and those who turn aside the alien and do not fear Me,” says the LORD of hosts (Sabaoth). (Malachi 3:5+) Comment - Notice also that this warning of coming judgment is from the Lord of hosts (Sabaoth) just as it is here in James 5:4. The Septuagint of Malachi 3:5 translates Lord of hosts with the Greek title pantokrator (which is derived from pás = all + kratos = strength or might, especially manifested power, the power to rule or control) is literally the ruler over all or the One Who controls all things and Who has power over everything. The One in total control! Pantokrator thus describes God’s sovereign, omnipotent, irresistible power. That is the One who these wicked wealthy are destined and doomed to face! My times are in thy hand: I’ll always trust in thee; And, after death, at thy right hand I shall for ever be. H A
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Wiersbe writes that "This is the “military” name of God, for “hosts” comes from a Hebrew word which means “to wage war.” The Lord is the Commander of the hosts and heaven: the stars (Is. 40:26; Gen. 2:1), the angels (Ps. 103:20, 21), the armies of Israel (Ex. 12:41), and all who trust in Him (Ps. 46:7, 11)." In James 5:4 the “Lord of Hosts” is a descriptive title of God’s omnipotence to carry out the just recompense against who use their wealth to oppress the poor. The all-powerful God knows of such injustice and will vindicate their victims. Tom
Tiago 5
Wiersbe comments that "It is often the case that those who have wealth also have political power and can get what they want. "What is the Golden Rule?" asked a character in a comic strip. His friend answered, "Whoever has the gold makes the rules!" James asked, "Do not the rich men oppress you and draw you before the judgment seats?" (James 2:6+)...When God established Israel in her land, He gave the people a system of courts (see Deut. 17:8-13). He warned the judges not to be greedy (Ex. 18:21). They were not to be partial to the rich or the poor (Lev. 19:15). No judge was to tolerate perjury (Deut. 19:16-21). Bribery was condemned by the Lord (Isa. 33:15; Micah 3:11; 7:3). The Prophet Amos denounced the judges in his day who took bribes and "fixed" cases (Amos 5:12, 15). (Bible Exposition Commentary) Don Anderson has an interesting thought that "It would seem on this fourth and fifth statement - condemned...murdered) James has in mind the experience of CAIN AND ABEL. Cain not only condemned Abel after his acceptance by God, but murdered him, and Abel offered him no resistance. (Ge 4:5-9) Put to death (commited murder)(5407)(phroneuo from phonos = murder) means to kill unjustly, "to deprive a person of life by illegal, intentional killing." (Louw-Nida) Reaffirmation of the sixth commandment prohibiting murder is found in Mt. 5:21+. James uses this verb 3x - Jas. 2:11+ (DO NOT COMMIT MURDER.”); Jas. 4:2 (You lust and do not have; so you commit murder.); Jas. 5:6. These persecuted righteous Christians were faithfully following the instructions of their Lord Jesus “You have heard that it was said, ‘AN EYE FOR AN EYE, AND A TOOTH FOR A TOOTH.’ 39 “But I say to you, do not resist an evil person; but whoever slaps you on your right cheek, turn the other to him also. 40 “If anyone wants to sue you and take your shirt, let him have your coat also. 41 “Whoever forces you to go one mile, go with him two. 42 “Give to him who asks of you, and do not turn away from him who wants to borrow from you. (Matthew 5:38-42+). Comment - These exhortation, some of which are in the form of commands, are not humanly possible. That's Jesus' point. You cannot carry out these attitudes and actions in your own natural power! You must rely wholly on the Holy Spirit! See discussion of the Need for the Holy Spirit to obey NT commands or "How to Keep All 1642 Commandments in the New Testament!" He does not resist you - This phrases reminds us of the Ro 8:36+ passage describing believers "Just as it is written, “FOR YOUR SAKE WE ARE BEING PUT TO DEATH ALL DAY LONG; WE WERE CONSIDERED AS SHEEP TO BE SLAUGHTERED.” Possibly the poor did not resist because they could not afford a defense lawyer. Whatever the specifics were, it is clear that the poor realized they were no match for the wicked rich oppressors and so they acquiesced out of necessity.
Tiago 5
Wiersbe - There are some practical lessons from this section that we must not overlook. For one thing, disobedience to God can lead to sickness. This was David's experience when he tried to hide his sins (Ps. 32). Second, sin affects the whole church. We can never sin alone, for sin has a way of growing and infecting others. This man had to confess his sins to the church because he had sinned against the church. Third, there is healing (physical and spiritual) when sin is dealt with. "He that covereth his sins shall not prosper, but whoso confesseth and forsaketh them shall find mercy" (Prov. 28:13). James wrote, "Make it a habit to confess your sins to each other" (literal translation). Do not hide sin or delay confession. The "confessing" that James wrote about is done among the saints. He was not suggesting confessing our sins to a preacher or priest. We confess our sins first of all to the Lord (1 John 1:9), but we must also confess them to those who have been affected by them. We must never confess sin beyond the circle of that sin's influence. Private sin requires private confession; public sin requires public confession. (ED; SEE QUOTE BELOW FROM PURKISER) It is wrong for Christians to "hang dirty wash in public," for such "confessing" might do more harm than the original sin. (Bible Exposition Commentary) A sound principle is that the area of commission should be the area of confession. -- W T Purkiser Guidelines for Confession of Sins to One Another -- Kent Hughes (1) First, confession should generally be made to an individual. There are exceptions, of course—as, for example when a sin has been against the whole group. But normally confession to all the church is not required to restore one to fellowship with the whole congregation. "I meet the whole congregation in the one brother to whom I confess my sins." (2) Second, if the sin has been against a fellow Christian, it is to that person that we must make confession. Jesus said, "Therefore, if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there in front of the altar. First go and be reconciled to your brother; then come and offer your gift" (Matthew 5:23, 24). The rule of thumb is, the confession should not exceed the range of commission. (3) Third, if the sin is not against a person, and if it is such that we need to confess it and gain spiritual counsel and support, we must go to a mature Christian. This cannot be stressed enough! An immature Christian should not be expected to carry such burdens. Moreover, con fession to the immature may provide a temptation to gossip. Along this line, those whom we would confide in must be people of prayer. (4) Fourth, the confession must be concrete, not amorphous. This is not to suggest, however, that all the lurid details be shared. One sins in confession if his recounting becomes voyeurism! (5) Fifth, confessing sins to one another is not a law, but a divinely given help and is to be practiced only as God directs. There is power in a confessing fellowship, but the power is not in the confessing, as necessary as it is, but in the resulting prayer, as is emphasized by the last half of James 5:16: "and pray for each other so that you may be healed. The prayer of a righteous man is powerful and effective." When the righteous pray for each other, there is power! All Christians are righteous positiona lly, as they have received "a righteousness from God" (Romans 1:17; cf. 1 Cor. 1:30; Phil. 3:9b). But more than that is meant here, for the emphasis is on practical righteousness. Those with righteous lives are powerful in prayer. This principle was expressed in Isaiah's ancient words, "Surely the arm of the Lord is not too short to save, nor his ear too dull to hear. But your iniquities have separated you from your God; your sins have hidden his face from you, so that he will not hear" (Isaiah 59:1, 2). Similarly the Psalmist said, "If I had cherished sin in my heart, the Lord would not have listened" (Psalm 66:18). And, "The eyes of the Lord are on the righteous and his ears are attentive to their cry" (Psalm 34:15). Proverbs states positively, "The Lord... hears the prayer of the righteous" (Proverbs 15:29). If you are "confessed up" and walking with Christ, your prayers are spiritual dynamite, especially as they are offered for your needy brothers and sisters in Christ! A confessing and a praying church is packed with spiritual power. Think what could happen if Christians not only confessed their sins to God but, as the Holy Spirit directed, confessed certain sins to each other and then as righteous people prayed for each other! Such confession was at the heart of the small group meetings which fueled the Methodist movement. Indeed confession has been at the heart of the periodic revivals which have graced the American church since New England's Great Awakening. "The prayer of a righteous man is powerful and effective" (James 5:16). Is God convicting us to make confession and seek the prayers of the righteous? Then may we do it! Our humble resolve may well mean great blessing for the church. (Preaching the Word – James: Faith That Works) Below are links to Kent Hughes Mp3 sermons that reiterate the principles recorded above James 5:13-16 The Prayer of Faith 1 James 5:16-18 The Prayer of Faith 2 David Guzik's guidelines on confession of sin - Public confession of sin has the potential for great good or bad. Some guiding principles can help. Confession should be made to the one sinned against. “Most Christians display a preference for confession in secret before God, even concerning matters which involve other people. To confess to God seems to them to be the easiest way out. If offenders were really conscious of the presence of God, even secret confession of private sin would have a good effect. Alas, most offenders merely commune with themselves instead of making contact with God, who refuses their prayers under certain conditions. In the words of our Lord, it is clear that sin involving another person should be confessed to that person.” (Orr) Confession should often be public. James 5:16 illustrates this principle. A.T. Robertson, the great Greek scholar, says that in James 5:16 the odd tense of the Greek verb confess in this verse implies group confession rather than private confession. It is confession “ones to others” not “one to one other.” Public confession must be discrete. Often the confession needs to be no more than what is necessary to enlist prayer. It can be enough to say publicly, “Pray for me, I need victory over my besetting sin.” It would be wrong to go into more detail, but saying this much is important. It keeps us from being “let’s pretend Christians” who act as if everything is fine when it isn’t. “Almost all sexual transgressions are either secret or private and should be so confessed. A burden too great to bear may be shared with a pastor or doctor or a friend of the same sex. Scripture discourages even the naming of immorality among believers, and declares that it is a shame even to speak of things done in secret by the immoral.” (Orr) Distinguish between secret sins and those which directly affect others. Orr gives a good principle: “If you sin secretly, confess secretly, admitting publicly that you need the victory but keeping details to yourself. If you sin openly confess openly to remove stumbling blocks from those whom you have hindered. If you have sinned spiritually (prayerlessness, lovelessness, and unbelief as well as their offspring, criticism, etc.) then confess to the church that you have been a hindrance.” (J. Edwin Orr) Confession is often made to people, but before God. At the same time, we notice that James says confess your trespasses to one another. One of the interesting things about confession of sin as I have noticed it in the writings of J. Edwin Orr is that the confessions are almost always addressed to people, not to God. It isn’t that you confess your sin to God and others merely hear. You confess your sin before others and ask them to pray for you to get it right before God. Confession should be appropriately specific. When open confession of sin is appropriate – more than the public stating of spiritual need, but confessing open sin or sin against the church – it must be specific. “If I made any mistakes I’m sorry” is no confession of sin at all. You sinned specifically, so confess specifically. “It costs nothing for a church member to admit in a prayer meeting: ‘I am not what I ought to be.’ It costs no more to say: ‘I ought to be a better Christian.’ It costs something to say: ‘I have been a trouble-maker in this church.’ It costs something to say: ‘I have had bitterness of heart towards certain leaders, to whom I shall definitely apologise.’ ” (Orr, Full Surrender) Confession should be thorough. “Some confessions are not thorough. They are too general. They are not made to the persons concerned. They neglect completely the necessary restitution. Or they make no provision for a different course of conduct in which the sin is forsaken. They are endeavours for psychological relief.” (Orr) Confession must have honesty and integrity. If we confess with no real intention of battling the sin, our confession isn’t thorough and it mocks God. The story is told of an Irishman who confessed to his priest that he had stolen two bags of potatoes. The priest had heard the gossip around town and said to the man, “Mike, I heard it was only one bag of potatoes stolen from the market.” The Irishman replied, “That’s true Father, but it was so easy that I plan on taking another tomorrow night.” By all means, avoid phony confession – confession without true brokenness or sorrow. If it isn’t deeply real, it isn’t any good. One need not fear that public confession of sin will inevitably get out of hand. Orr tells of a time when a woman was overwrought by deep sorrow for sin and became hysterical. He saw the danger immediately and told her, “Quiet, sister. Turn your eyes on Jesus.” She did and the danger of extreme emotion was avoided. Those who hear a confession of sin also have a great responsibility. Those who hear the confession should have the proper response: loving, intercessory prayer, and not human wisdom, gossiping, or “sharing” the need with others. (James 5 Commentary) Guzik quoted from J Edwin Orr's book "Full Surrender" which is available for download here. Download the Pdf and go to chapter 3 which deals with "Confession." Steven
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Wiersbe writes, “Some may ask, ‘Where is the LORD God of Elijah?’ (2 Kings 2:14). Perhaps the better question is, where are the Elijahs?”[1] Where are the Elijahs of God? James Gilmour (1843-1891) of Mongolia writes, “Do not we rest in our day too much on the arm of flesh? Cannot the same wonders be done now as of old? Do not the eyes of the Lord still run to and fro throughout the whole earth to show Himself strong on behalf of those who put their trust in Him? Oh, that God would give me more practical faith in Him! Where is now the Lord God of Elijah? He is waiting for Elijah to call on Him.”..... Dr. F. B. Meyer (1847-1929) writes, “Elijah grew up like the other lads of his age. In his early years he probably did the work of a shepherd on those wild hills. As he grew to manhood, his erect figure, his shaggy locks, his cloak of camel's hair, his muscular, sinewy strength — which could out strip the fiery coursers of the royal chariot and endure excessive physical fatigue — distinguished him from the dwellers in lowland valleys. But in none of these would he be specially different from the men who grew up with him in the obscure mountain hamlet of Thisbe, whence he derived the name of Tishbite. There were many among them as lithe, and swift, and strong, and capable of fatigue, as he. We must not look to these things for the secret of his strength..... Leonard Ravenhill (1907-1994) writes, “We know Elijah was ‘a man of like passions as we are,’ but alas! we are not men of like prayer as he was!’ One praying man stands as a majority with God! Today God is bypassing men—not because they are too ignorant, but because they are too self-sufficient. Brethren, our abilities are our handicaps, and our talents are our stumbling blocks!”[4] Ravenhill notes, “Elijah prayed, not for the destruction of the idolatrous priests, nor for thunderbolts from heaven to consume rebellious Israel, but that the glory of God and the power of God might be revealed.”..... Dr. Warren W. Wiersbe writes, “The title ‘man of God’ was given to Moses (Deut. 33:1), then to Samuel (1 Sam. 9:6-7), Elijah (1 Kings 2:9-13), Elisha (2 Kings 4:9), and Timothy (1 Tim. 6:11). You need not be a prophet to be a godly person. . . .”[8] The name “Elijah” means, “The Lord – Yahweh or Jehovah – is my God”, or “The Lord is my strength”. Of all the things he was and all the things he was not, he was a man of God!..... Dr. Adrian Rogers (1931-2005) asks and explains, “Where is the Lord God of Elijah? [2 Kings 2:14] Where is He, friend? He’s in the same place He’s always been. Do you know what I want to ask you tonight? Where are the Elijahs of God? and where are the Elisha’s and where are the people who will say oh, God, oh, God, I want a double portion of the Spirit to be upon me.”[2 Ki 2:9] In similar fashion, Leonard Ravenhill writes, “To the question, ‘Where is the Lord God of Elijah?’ [2 Kings 2:14] we answer, ‘Where He has always been—on the throne!’ But where are the Elijahs of God?’” Elijah: A Man of Like Nature by Eugene Britnell (from Christianity Magazine, 1987) ANY MAN WHOSE life, influence and relation to the God of the universe is such that he can turn the rain off and on like a faucet in the kitchen, multiply food, raise the dead, defeat 450 false prophets, call fire from above, live in the person of another, and appear at the glorification of the Son of God is worthy of our investigation, appreciation and emulation—to the extent that we are able! Elijah was such a man. This man, whose name meant “my God is Jehovah,” has been called “the grandest and most romantic character that Israel ever produced.” He is mentioned about fifty times in the Bible. “Elijah the Tishbite, of the inhabitants of Gilead” is all that is given us to know of his parentage and locality. Of interest and encouragement to us is the fact that the Bible says he “was a man with a nature like ours” (James 5:17). Elijah and Ahab - Elijah’s introduction, in what we may call the first act of his life, is of the most startling description. He suddenly appears before Ahab, of whom it is said that he “did more to provoke the Lord God of Israel to anger than all the kings of Israel who were before him” (1 Kings 16:33). He prophesied a three-year drought in Israel, and proclaimed the vengeance of God for the apostasy of the king. Following his condemnation of the wicked king, God called him away to hide by the Brook Cherith where he was fed by ravens. Jezebel had killed many prophets of God, and would have killed Elijah. It is sometimes necessary for us to flee into the “desert.” God’s messengers have often been invited to a desert place to rest awhile (Mark 6:31). Moses spent forty years in the wilderness and forty days in Horeb. Much of the life of John the Baptist was divided between the desert and the prison. Paul went into Arabia, and our Lord began His ministry by fasting for forty days. Elijah and the Widow Elijah was next sent to Zarephath where he met a widow who was gathering sticks to kindle a fire to cook her last meal. She had only a handful of flour and a little oil left. By his grace and power, Elijah caused the flour and oil to last until it rained, “according to the word of the Lord which He spoke by Elijah” (1 Kings 17:16). Following this, the widow’s son died. Elijah revived him by crying out, “O Lord my God, I pray, let this child’s soul come back to him.” The woman said, “Now by this I know that you are a man of God, and that the word of the Lord in your mouth is the truth.” Elijah at Mt. Carmel This is a chapter in his life that thrills all God-fearing people. God was now ready for a great miracle to show the idolaters and the whole world that He was “God in Israel” (1 Kings 18:36). Elijah called upon the people to choose between God and Baal. The odds against him were 450 to 1! At his insistence, the prophets of Baal prepared an animal sacrifice, placed it on the wood, but put no fire under it. Elijah did likewise. Then he said, “You call on the name of your gods, and I will call on the name of the Lord; and the God who answers by fire, He is God.” Well, they got ready and said, “O Baal, hear us!” But no one answered. You see, an idol may have ears but it cannot hear, and a mouth but it cannot speak (Psalm 115). Elijah chided them for their failure. He then took twelve stones-respectful of God’s arrangement—and prepared an altar. When he called upon God, “Then the fire of the Lord fell and consumed the burnt sacrifice, and the wood and the stones and the dust, and it licked up the water that was in the trench.” Glory to God! When He does something, He does it right. Elijah and Jezebel After hearing of the death of the prophets, Jezebel vowed to kill Elijah within a day. He escaped into the wilderness and prayed to die. He was fed by an angel. Then he went to Horeb where he complained to God, “I alone am left; and they seek to take my life.” Perhaps that will help us to understand why, at times, we have a nature like his. But God assured him that seven thousand in Israel had not given in to Baal. “O Troubler of Israel” After failing to defeat or even answer Elijah, this is what Ahab called him. Where have we heard that before? Those who trouble spiritual Israel today are those who “have forsaken the commandments of the Lord,” not those who have objected to their iniquity. Elijah and John the Baptist The Old Testament closes with a warning or promise from God that He would change laws and leaders, and that the transition would be led by a man who would come in the spirit and power of Elijah (Malachi 4:5; Luke 1:17). Some thought Jesus was Elijah, but He applied the prophecy to John the Baptist (Matthew 17:10–13). What a compliment! Elijah and the Transfiguration In the presence of Peter, James and John, Jesus was transfigured. “His face shone like the sun, and His clothes became as white as the light.” And who appeared on that great occasion? Moses and Elijah! They talked with Jesus. That event proves at least two important things: (1) the immortality of the soul (as also the reviving of the widow’s son); (2) that God no longer speaks through Moses and Elijah (the law and prophets), but rather through His Son who has been given all authority (Matthew 17:5; 28:18). As we close, let us remember that Paul used Elijah to prove that God will always have a “remnant” of faithful people (Romans 11:2–5). And, if Elijah were alive here today, he would ask us all, “How long will you falter between two opinions?” We must choose to serve God, or the various idols of the world. We cannot serve both! James 5:18 Then he prayed again, and the sky poured rain and the earth produced its fruit. NET James 5:18 Then he prayed again, and the sky gave rain and the land sprouted with a harvest. GNT James 5:18 καὶ πάλιν προσηύξατο, καὶ ὁ οὐρανὸς ὑετὸν ἔδωκεν καὶ ἡ γῆ ἐβλάστησεν τὸν καρπὸν αὐτῆς. NLT James 5:18 Then, when he prayed again, the sky sent down rain and the earth began to yield its crops. KJV James 5:18 And he prayed again, and the heaven gave rain, and the earth brought forth her fruit. ESV James 5:18 Then he prayed again, and heaven gave rain, and the earth bore its fruit. ASV James 5:18 And he prayed again; and the heaven gave rain, and the earth brought forth her fruit. CSB James 5:18 Then he prayed again, and the sky gave rain and the land produced its fruit. NIV James 5:18 Again he prayed, and the heavens gave rain, and the earth produced its crops. NKJ James 5:18 And he prayed again, and the heaven gave rain, and the earth produced its fruit. NRS James 5:18 Then he prayed again, and the heaven gave rain and the earth yielded its harvest. YLT James 5:18 and again he did pray, and the heaven did give rain, and the land did bring forth her fruit. NAB James 5:18 Then he prayed again, and the sky gave rain and the earth produced its fruit. NJB James 5:18 then he prayed again and the sky gave rain and the earth gave crops. GWN James 5:18 Then he prayed again. It rained, and the ground produced crops. BBE James 5:18 And he made another prayer, and the heaven sent down rain and the earth gave her fruit. 1Ki 18:18,42-45 Jer 14:22 Ac 14:17 James 5 Resources - Multiple Sermons and Commentaries GOD ANSWERED ELIJAH'S PRAYER Then he prayed again - This summarizes the account in 1 Kings 18 Now Elijah said to Ahab, “Go up, eat and drink; for there is the sound of the roar of a heavy shower.” 42 So Ahab went up to eat and drink. But Elijah went up to the top of Carmel; and he crouched down on the earth and put his face between his knees. 43 He said to his servant, “Go up now, look toward the sea.” So he went up and looked and said, “There is nothing.” And he said, “Go back” seven times. 44 It came about at the seventh time, that he said, “Behold, a cloud as small as a man’s hand is coming up from the sea.” And he said, “Go up, say to Ahab, ‘Prepare your chariot and go down, so that the heavy shower does not stop you.’” 45 In a little while the sky grew black with clouds and wind, and there was a heavy shower. And Ahab rode and went to Jezreel. 46 Then the hand of the LORD was on Elijah, and he girded up his loins and outran Ahab to Jezreel. (1 Ki 18:41-46) Note that critics say James was wrong because the passage above does not mention prayer. However the phrase in verse 42 where he "put his face between his knees" is surely implies an attitude of prayer! And do not miss the fact that Elijah's prayer was based on God's Word, a great pattern for all of us. In other words 1 Kings 18:1 records "Go, show yourself to Ahab, and I will send rain on the face of the earth.” This is proper "claiming" of the promises of God! He prayed (4336) see note above on proseuchomai. And the sky poured rain and the earth produced its fruit - The sky poured rain is a personification reverentially used by Jesus as a substitute for the Name of Yahweh. And so God answered Elijah's prayer just as He had promised in 1 Ki 18:1. The fact that the earth produced its fruit points out this was not just a brief sprinkling of raindrops but was a soil softening and seed nourishing downpour that brought the dry land to life and verdant fertility! Davids - The example of Elijah encourages one to prayer, while the picturesque presentation would appeal to those in need at a very deep level, whether or not James is conscious of this psychological power. Prayer, then, is effective. The righteous members of the community dare release the power of great Elijah, for God will hear them as well.* Stevenson comments that "the prophet's communion with God was so intimate that the Spirit could reveal to him not only the purposes of the Lord in these respects, but also the very time when they would come to pass." (James Speaks for Today) Michael Andrus on Elijah's effective praying - Elijah's prayers were powerful and effective. Why? I suggest two reasons: faith and fervency. His faith is obvious. Before there was even a cloud, Elijah could hear (evidently with the ears of faith) the sound of a heavy rain. Dr. Guthrie, a great Scottish preacher, prayed in the morning service one Sunday that it would rain. As he returned to church in the evening his little daughter said, “Papa, here's the umbrella.” “What do we need that for?” he asked. “You prayed for rain this morning, didn't you,” she responded. They took an umbrella, and when they came home they were glad for its shelter. O, the faith of a child! Another element was fervency, evident in Elijah's posture and in the seven times he sent his servant to look. How many times have we gone back to God seven times about the same issue? Do you know what James' nickname was in the early church? They called him “Old Camel-knees.” Now most of us wouldn't consider that to be particularly flattering! But I think James didn't mind, for it was a reference to the callouses that resulted from spending so much time on his knees in prayer. In other words, James didn't just talk about prayer; he didn't just write about prayer; he prayed. He walked the talk. (James 5:13-20 Handle with Prayer) Related Resource: James 5:17-18 - The patience of Job—why is Job famous for being patient James 5:19 My brethren, if any among you strays from the truth and one turns him back, NET James 5:19 My brothers and sisters, if anyone among you wanders from the truth and someone turns him back, GNT James 5:19 Ἀδελφοί μου, ἐάν τις ἐν ὑμῖν πλανηθῇ ἀπὸ τῆς ἀληθείας καὶ ἐπιστρέψῃ τις αὐτόν, NLT James 5:19 My dear brothers and sisters, if someone among you wanders away from the truth and is brought back, KJV James 5:19 Brethren, if any of you do err from the truth, and one convert him; ESV James 5:19 My brothers, if anyone among you wanders from the truth and someone brings him back, ASV James 5:19 My brethren, if any among you err from the truth, and one convert him; CSB James 5:19 My brothers, if any among you strays from the truth, and someone turns him back, NIV James 5:19 My brothers, if one of you should wander from the truth and someone should bring him back, NKJ James 5:19 Brethren, if anyone among you wanders from the truth, and someone turns him back, NRS James 5:19 My brothers and sisters, if anyone among you wanders from the truth and is brought back by another, YLT James 5:19 Brethren, if any among you may go astray from the truth, and any one may turn him back, NAB James 5:19 My brothers, if anyone among you should stray from the truth and someone bring him back, NJB James 5:19 My brothers, if one of you strays away from the truth, and another brings him back to it, GWN James 5:19 My brothers and sisters, if one of you wanders from the truth, someone can bring that person back. BBE James 5:19 My brothers, if one of you has gone out of the way of the true faith and another has made him see his error, if any among you strays: Ps 119:21,118 Pr 19:27 Isa 3:12 1Ti 6:10,21 2Ti 2:18 2Pe 3:17 Jude 1:11 and one turns him back: Jas 5:20 Eze 34:4,16 Mt 18:15 Lu 22:32 Ga 6:1 Heb 12:12,13 Jude 1:22,23 James 5 Resources - Multiple Sermons and Commentaries OPERATION RESCUE MacArthur prefaces these last two passages - There is no connecting link with the previous section (James 5:13-18); rather James is now turning to a new and final concluding thought. The concluding two verses describe a different group from the weary, weak, persecuted believers who need to be ministered to by the elders. To the ministry of restoring struggling believers James adds the ministry of reconciling the unsaved in the church. (MacArthur New Testament Commentary – James) Others feels that there is a link between the previous and the last two passages because both deal with sin - primarily through prayer in the previous passages and now primarily through personal intervention in these last two passages. Others like Michael Andrus say this is not referring to unbelievers but believers - That James is talking about straying believers and not about unbelievers seems obvious. He addresses them as brothers and states clearly, “if one of you should wander from the truth.” This may refer to doctrinal deviation or moral deviation; whatever it is, it is serious because it can result in a multitude of sins....Because this comes at the end of a passage devoted to prayer, I would have to say that the chief means of bringing back a straying saint is probably earnest prayer. And it works. I have shared with you about my little sister, who walked away from the Lord at age 15. My parents prayed for her for 41 years, and shortly before my dad’s death at the age of 91 she came back and her husband was gloriously converted. We were at her home last month for a family reunion, and it was a huge blessing to observe the incredible spiritual growth in her life and in her husband’s. (Sermon) (See more discussion of whether this refers to rescuing believers or unbelievers or what I favor rescuing both). David
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Wiersbe - These verses deal with our ministry to a fellow believer who strays from the truth and gets into sin. Chris Benfield - There are those who suppose James is speaking of a believer that was once saved, losing his salvation, and being converted to the faith again. This view is in error. The word convert means “to turn toward or turn back.” Clearly there would be application for a lost sinner realizing the error of his ways and turning toward the Lord, turning back from the life of sin. However, we must always keep Scripture in context. Keep in mind James is speaking to the brethren, those who have already placed their faith and trust in Christ, receiving salvation. He is speaking of a believer who has erred from the truth, straying from God, realizing his error, and turning back toward God and away from sin. In essence James speaks of biblical repentance. There can be no genuine repentance if one refuses to turn from their sin toward the Lord....We must bear in mind that James is speaking of a wayward believer that has returned unto the Lord. Thus he cannot be dealing with spiritual death, that eternal separation from God in hell. I am convinced James is speaking of premature death due to unrepentant sin in the life of a believer. No doubt many have been taken out of this life because they refused to repent of sin, continuing in activity contrary to their relationship with Christ, and bringing reproach on the Lord and His church. (Sermon) Gregg Allen on will cover - He describes a fellow Christian - one of the "brethren" - as doing the wandering....The meaning of the word that James used (kaluptõ) means to "hide" or "cover" something - sometimes even to literally "throw a veil" over something. The Bible tells us that someone who conceals his transgressions will not prosper, but he who confesses and forsakes them will find compassion (Proverbs 28:13). And that is what James means by "covering a multitude of sins". It isn't a matter of hiding them in a negative sense, but rather of those sins being confessed, atoned for, and forsaken - all to the glory of God's grace. Sin is "covered" only when God looks upon the sinner as 'justified' and made 'righteous' (Psalm 32:1-5; see also Micah 7:18-19). (Rescuing One Another) And will cover a multitude of sins - Covered sins are forgiven sins. Whose sins will be covered? Surely this refers to the one straying. The picture of sins covered here in James 5 presents an interesting contrast with the picture in Proverbs 28:13 where the sinner "covers" his/her sins (aka "secret sins") He who conceals (Lxx = epikalupto = covers over or hides) his transgressions will not prosper, But he who confesses and forsakes them will find compassion. (Pr 28:13+) Comment - It is worth noting that the same verb epikalupto used in the Septuagint (Lxx) for conceals in Pr 28:13 is used by Paul in Romans 4:7+ showing God's amazing mercy and grace (He will "cover" what we have "covered" when we confess!!!) - "BLESSED ARE THOSE WHOSE LAWLESS DEEDS HAVE BEEN FORGIVEN, AND WHOSE SINS HAVE BEEN COVERED (epikalupto)." Will cover (2572)(kalupto akin to kalube = hut, cabin) means to cause something to be covered over literally (as with a lamp, Lk 8:16+, dirt, Lk 23:30+, water of waves, Mt 8:24) and hence not be visible. Figuratively, kalupto means to to cause something not to be known and thus means to hide, conceal, keep secret (Mt 10:26, 2Cor 4:3, Jas 5:20, 1Pe 4:8). Kalupto is used in two other passages in a similar context of the covering of sins... Proverbs 10:12 Hatred stirs up strife, But love covers (Lxx = kalupto) all (NOTE: NOT JUST A MULTITUDE BUT "ALL") transgressions. 1 Peter 4:8+ Above all, keep fervent in your love for one another, because love covers ( kalupto in present tense) a multitude (plethos) of sins. Comment - The idea in 1Pe 4:8 is that love covers so as not to harshly condemn or expose faults but to forbear and bear the other's burdens, forgiving and forgetting past offenses. And as James teaches one aspect of this giving love is that it turns a sinner from the error of his way. Benfield - When wayward believers return to God, a multitude of sins are covered. The word hide literally means “to cover; to do away with.” We can rejoice that our sins are covered in the blood of Christ. When repentance is made, sin is done away with. The wayward believer can be completely restored to fellowship in Christ, having his sin covered and put away, never to be remembered again! (Sermon) Moffatt - So the homily ends – abruptly, even more abruptly than the First Epistle of John, without any closing word of farewell to the readers, abruptly but not ineffectively. The Wisdom writings on which it is modeled end as suddenly. Multitude (4128)(plethos) speaks of a fullness, especially a large number (in this case sins!) Sins (266) see previous note on hamartia Related Resources: James 5:19–20 How does love cover all wrongs (Proverbs 10:12)? James 5:20 - What is the sin unto death? James 5:20 - When is it necessary to rebuke another believer? Walter Kaiser - Instead of ending his epistle with a greeting or blessing, James ends with a strange statement. Who is the “sinner” to whom James is referring? And is it the sinner who will be saved from death, or the one saving him or her? And from what type of death will the person be saved? Are we still in danger of eternal death if we sin, or is James saying that sin can lead to physical death? The verse is in fact very significant. James is written in a typical Greek letter form. It was customary to end such a letter with a summary (Jas 5:7–11), an oath (Jas 5:12), a health wish (Jas 5:13–18) and a purpose statement (Jas 5:19–20). This verse, then, should be part of the statement of the purpose of the whole letter. That in itself is reason enough to assign it great importance. The condition this verse speaks to is described in James 5:19. A Christian (“one of you”) has erred. James gives us plenty of illustrations of this in the letter. The errors he addresses are those of partiality and greed, of anger and jealousy. All of them are found within the church. Such error calls for another Christian (“someone”) to point it out so that the person can repent and be restored (“bring him back”). That, of course, is what the entire letter is about, bringing the Christians he addresses back to proper Christian behavior. This is indeed the purpose statement of James. Therefore the sinner in this verse is a Christian who has fallen into sin, such as greed or criticism of others. This Christian brother or sister has erred or gone the wrong way—the text is not talking about an individual sin, however “serious” we may consider it, from which the believer quickly repents. As Jesus points out in Matthew 7:13–14 (which may be the word of Jesus that James is applying here), there are two ways. The way that leads to life is narrow and difficult, while the one leading to death is broad and easy. Unfortunately there are many ways to get from the narrow to the broad way. This Christian (the sinner) has taken one of them and is observed by another, whom we shall call the rescuer. The question is, Who is saved from death—the sinner or the rescuer? Ezekiel 3:18–21 is a discourse on the responsibility of the rescuer. If someone sees a person fall into sin and sits by and does nothing, the sinner will indeed receive the results of the sin, but the potential rescuer will be held guilty of the sinner’s blood. In the Old Testament such guilt usually cost the person his life. On the other hand, the rescuer who tries to warn the sinner is free of any guilt, whatever decision the sinner makes. This is certainly the message of Ezekiel (Ezek 33:9; compare 1 Tim 4:16), but is it the message of James? It seems to me that James’s message is that the sinner is the one rescued from death by the rescuer’s efforts. There are four reasons for this. First, the fact that sins are covered (an adaptation of Prov 10:12: “Love covers all wrongs”) seems to refer to the sinner’s sins, not the potential sin of the rescuer. Only the sinner has erred in the context. Second, the word order in the Greek text makes it more likely that it is the sinner who is delivered from death. Third, the very picture of turning a person from his wandering way (a rather woodenly literal translation that brings out James’s imagery) suggests that it is the error that is putting the individual in danger of death. The rescuer is presumably safe (although potentially in error, if he or she fails to help the erring Christian). What, then, is the death that the person is saved from? Certainly sin can lead to physical death in the New Testament, as shown by the deaths of Ananias and Sapphira (Acts 5:1–11), as well as by Paul’s statement in 1 Corinthians 11:30 (compare 1 Cor 5:5). Moreover, in James 5:15–16 we discover that sin may be involved in the illnesses of Christians. Could this be what James is referring to? By turning a sinner from their error a person is saved from physical death, their sins being forgiven? Attractive as this solution is, it is not the most likely interpretation of the passage. The fact that each of the units of James 5:7–20 is separate and dictated by the letter form means that we should look to the body of the letter (and the call to repentance in Jas 4:1–10) rather than to the “health wish” (Jas 5:13–18) for the meaning of “death” in this verse. Both testaments view death as the end result of sin, usually referring to death in terms of eternal death or condemnation at the last judgment (Deut 30:19; Job 8:13; Ps 1:6; 2:12; Jer 23:12; Jude 23; Rev 20:14). James has already mentioned this in James 1:15: desire gives birth to sin, which results in death. That death is contrasted with the life that God gives (Jas 1:18). Since death and life are parallel ideas, it is likely that they are not physical but eternal (or eschatological, to use the more technical term). This parallel, plus the seriousness of the tone in James 5, indicates that it is this sort of death, the ultimate death that sin brings about, which is in view. What James is saying, then, is that a Christian may err from the way of life. When another Christian attempts to rescue him or her, it is not a hopeless action. Such a rescue effort, if successful, will deliver that erring person from eternal death. That is because the sins will be covered (the language is that of the Old Testament sacrifice; when atonement was made the sin was said to be covered as if literally covered by the blood). It may be one simple action of rescue, but it can lead to the covering of “a multitude of sins.” In stating this, James shows his own pastor’s heart and encourages all Christians to follow in his footsteps, turning their erring brothers and sisters back from the way of death. (Hard Sayings of the Bible) HOW TO CARRY OUT A SEARCH AND RESCUE MISSION! Steven Cole sums up James 5:19-20 giving specific instructions on how to carry out a search and rescue ministry, reminding all believers "You’re on God’s search and rescue team. Here are your specific instructions: (1) Who should go? If you have knowledge of the sin and you have a relationship with the person, you’re it! Truth is most often received through loving relationships. (2) Get the facts. Do not go on hearsay or gossip. If someone tells you of someone else in sin, you should ask, “Have you personally checked out the facts?” Then, direct the one telling you not to talk to anyone else, but to go to the sinning person. If you are the one to go, don’t begin with accusations. First, ask questions to determine the truth. Does the issue involve a major doctrine or opinion on a minor issue? Is it a matter of immaturity or spiritual weakness, where you need to help him grow, or of defiantly walking away from God (1 Thess. 5:14)? (3) Check your own heart. There is no room for being judgmental. “Let him who thinks he stands take heed that he does not fall” (1 Cor. 10:12). Your motive should be to restore the straying one, not to put him in his place or to prove that you’re right and he’s wrong. Make sure that you are under the control of the Holy Spirit and displaying the fruit of the Spirit (Gal. 5:16, 22-23; 6:1). The word “restore” (Gal. 6:1) was used of mending torn nets and of setting broken bones so that they would heal. Think of how gently you would want a doctor to do that with you, and be that gentle in dealing with a person caught in some sin. (4) Pray. Do not attempt to restore a straying person before you pray for him (James 5:16-18). Prayer puts you in the right place before God, dependent on His grace. Only then are you able to minister to the straying. You can’t properly talk to men about God until you’ve talked to God about men. Especially, pray for the right time and opening. (5) Make sure that love for God and love for your brother are your motives for going. You should desire to please God and you should show genuine concern for your erring brother. Generally, if a man is in sin, another man should go to him. If a woman is in sin, another woman should go. It is not wise for a man to go alone to a woman (other than his wife or a family member), or for a woman to go alone to talk to a man. (6) Go directly to the person. Do not go behind his back and try to campaign for your point of view or to try to convince others to do what God is calling you to do. Go alone at first. If he listens, you’ve won your brother. If he refuses to listen, take two or three others. Eventually, it may need to be told to the church (Matt. 18:15-17). (7) Think through in advance the proper approach and wording. Study how Nathan confronted David for starters (2 Sam. 12:1-14). Dr. Howard Hendricks tells of how the wife of a workaholic pastor, who was neglecting his family, asked him to speak with her husband. Hendricks waited until they were alone and casually asked, “Do you smoke?” The pastor was shocked by the question and replied, “Of course not!” Hendricks persisted, “Why not?” He got what he expected: “Because my body is the temple of the Holy Spirit.” Then Hendricks sprang the trap: “Then why are you abusing the temple and neglecting your family by overworking?” Pow! Be prepared for the one in sin to accuse you of some shortcoming, and do not get into a verbal war. Just stick to the issue. If you’re sitting in your easy chair by the fire and you know of a brother or sister who is lost in the storm, God asks you to inconvenience yourself. Get up, put on your coat, and go out into the storm to try to rescue your brother. It may not be fun, but it is an expression of genuine love and faith in action. That’s what James is all about! (James 5:19-20 God's Search & Rescue Ministry) AN ERRING BROTHER JAMES 5:19, 20 - James Smith The gracious ministry of restoration is here commended. That is how this Epistle closes. No leave-taking but an abrupt close on a high note. I. Possibility. Possible for even brethren to err. “Brethren if any of you do err.” II. Defection. Err in what? “Err from the truth.” III. Seriousness. Deflection from the truth creates a multitude of sins. IV. Peril. Death is the peril. “Save a soul from death.” What a dreadful peril! V. Salvation. Whilst the Holy Trinity operates in salvation, here it is human ministry which is stressed. For usually the Triune God operates through the agency of man. Danger Ahead! Read: Jeremiah 26:1-16 He who turns a sinner from the error of his way will save a soul from death. —James 5:20 Messages of judgment in an age of tolerance are about as welcome as a thunderstorm at a picnic. That was just as true in Jeremiah’s day as it is today. Back then, the Lord told the prophet to stand in the court of the temple and speak boldly to the people about their sin. Jeremiah warned the people of Jerusalem that destruction was headed their way if they didn’t follow God’s laws. How did they react? The people seized him and said, “You will surely die!” (Jer. 26:8). Jeremiah’s life was in danger because he had dared to speak the truth. In spite of the threats, Jeremiah repeated his warning. After reconsidering, the officials and people said to the priests and false prophets, “This man does not deserve to die. For he has spoken to us in the name of the Lord our God” (v.16). Jeremiah’s dilemma points out two important truths. First, a message of warning will not be eagerly received by those who need to be warned. Second, we must give the warnings and then trust God to protect us. Thinking It Over Do you need to give a loving warning to someone? What do James 5:19-20 and Jude 22-23 say about that? What should be our attitude in this process? (Gal. 6:1). Sometimes love must hurt before it can help. Listening to Your Brother Whoever turns a sinner from the error of their way will save them from death and cover over a multitude of sins. James 5:20 Today's Scripture & Insight: Matthew 18:15–20 “You need to listen to me, I’m your brother!” The plea came from a concerned older brother in my neighborhood and was directed to a younger sibling who was moving farther away from him than the older child was comfortable with. Clearly the older child was better able to judge what was best in the situation. How many of us have resisted the wise counsel of a brother or sister? If you’ve had to face the consequences of resisting the good advice of someone more mature, you’re not alone. One of the greatest resources we can have as believers in Jesus is a family—those who are spiritually related because of a common faith in Him. This family includes mature men and women who love God and each other. Like the little brother in my neighborhood, we sometimes need a word of caution or correction to get us back on track. This is particularly true when we offend someone or someone offends us. Doing what’s right can be difficult. Yet Jesus’s words in Matthew 18:15–20 show us what to do when offenses happen within our spiritual family. Reflect & Pray Father, we praise You for placing us in Your spiritual family. Help us to learn and grow through the wise words and godly behavior of mature believers. Wisdom grows when we listen to the words of mature believers. The Dalton Gang He who turns a sinner from the error of his way will save a soul from death. —James 5:20 Today's Scripture: Proverbs 4:10-19 The Dalton brothers were infamous outlaws during the late 1800s in the US. They started out on the right side of the law as officers. But then they followed a gradual descent into crime and became known for bank and train robberies. Their day of reckoning came when they tried to hold up two banks at once. Hearing of the robberies, the townspeople armed themselves and began to fire on the Dalton Gang. When the smoke cleared, Emmett Dalton was the sole survivor. After serving 15 years in the penitentiary, Emmett was pardoned and set free. While in prison, he had come to see the error of his ways. So when he was released, he wanted to deter young people from a life of crime. Drawing from his own experience, Emmett wrote and starred in a film about the Dalton Gang in which he showed the folly of being an outlaw. In many ways, Emmett’s film was telling others: “Do not enter the path of the wicked” (Prov. 4:14). Reflect & Pray If others learn from our mistakes, And it saves them from the pain That we ourselves experienced— Then it wasn’t all in vain. —Sper When we learn from our mistakes, we are less likely to repeat them.