James
Chapter Five
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Preface The book of James, while primarily a book of faith—a living faith—that allows the believer to experience the perfect law of liberty (vs. 1:25), which is the filling of or control by the Holy Spirit and which is manifested by the production of divine good (works) and the fulfillment of the royal law (vs. 2:8), which is loving one’s neighbor as one loves himself, is also a book that covers several very practical exhortations (advisory warnings). Chapter 5 encompasses several of these exhortations, which pertain to affluence (wealth), patience, emotions, physical sickness, social sins and waywardness. _________________________________________________________________________________________ James 5:1-6 Come now, you rich, weep and howl for your miseries that are coming upon you! Your riches are corrupted, and your garments are moth-eaten. 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. 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. You have lived on the earth in pleasure and luxury; you have fattened your hearts as in a day of slaughter. You have condemned, you have murdered the just; he does not resist you. _________________________________________________________________________________________ This isn’t the first time in this epistle that James speaks about those with wealth. In chapter 2 he warned believers not to be unequally impressed with (partial towards) the affluent over the poor. It may be beneficial in considering these verses to understand the Roman nation of James’ day. It was quite unlike America of today. There was no middle-class then. The two classes were the very rich and the very poor (this class included all the slaves). The majority of Christians of that day came from the very poor and slave classes. The early Church (Christians) had no great cathedrals or sanctuaries. They met in private homes, under trees, by river banks or anyplace else where they could assemble in peace and freedom and praise their Lord and Savior Jesus Christ. It is also important to understand the following when interpreting this passage of Scripture. The Bible actually does not condemn money. A great many people have the viewpoint that there is something dirty about money; they call it “filthy lucre.” Scripture doesn’t say that. What Scripture does say is that “. . . the love of money is the root of all evil . . .” (1 Tim. 6:10). The problem is not in the coin; the problem is the hearts of men and women. It is the “love” of money that is the root of all evil. James was not condemning people just because they were rich but because of their wrong relationship to their riches. He was concerned with how they got their money and what they were doing with it after they got it. (Thru the Bible commentary by J. Vernon McGee) Jesus provided three parables about the affluent within Holy Writ. We find them in Luke 12:13-21; 16:1-13, and 19-31. The first parable was about a rich fool, who exhibited great greed and who laid up treasures for himself but was not rich toward God. The second parable was about the “unjust steward” and ended in verse 16:13 with “No servant can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other. You cannot serve God and mammon.” The third parable concerned Lazarus, a beggar, and the rich man and their eventual eternal destinations. Each story provides insight and specific lessons regarding the accumulation of material wealth and the folly for those who prioritize it over spiritual wealth. In addition to these parables, one must understand the lesson given by Jesus Christ when He was approached by the very rich ruler in Luke 18:18-23—the lesson being that anything that comes before or between a genuine acceptance of Christ in the matter of salvation, sanctification (being conformed to Christ’s image) or service to Christ is spiritually destructive. And finally, before any specific commentary on this passage, the following applicable verses of scripture should be considered. He who trusts in his riches will fall, but the righteous will flourish like foliage. (Proverbs 11:28) . . . But Jesus answered again and said to them, "Children, how hard it is for those who trust in riches to enter the kingdom of God! (Mark 10:24) Command those who are rich in this present age not to be haughty, nor to trust in uncertain riches but in the living God, who gives us richly all things to enjoy. (1 Timothy 6:17) Here is the man who did not make God his strength, but trusted in the abundance of his riches, and strengthened himself in his wickedness. (Psalm 52:7) But woe to you who are rich, for you have received your consolation. (Luke 6:24) But those who desire to be rich fall into temptation and a snare, and into many foolish and harmful lusts which drown men in destruction and perdition. (1 Timothy 6:9) Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. (Matthew 6:19, 20) They spend their days in wealth, and in a moment go down to the grave. (Job 21:13) This 6-verse passage may, as several commentators hold, be directed to the “unbelieving rich.” If this is so then it represents a directional shift from James’ focus on his “brethren,” as is stated in verse 1:2. Nevertheless, if this is the case, it still does not invalidate the lessons contained within this passage that are applicable to the “believing rich.” In one of the most searching and piercing sections of his Letter, James now launches into a denunciation of the sins of the rich. The words fall like hammer-blows, blunt and unsparing. In fact, the denunciation is so strong that these verses are seldom preached on. James is here seen in the role of a prophet of social justice. He cries out against the failure of the rich to use their money for the alleviation of human need. He condemns those who have become rich by exploiting their workers. He rebukes their use of wealth for self-indulgence and luxurious living. Finally, he pictures the rich as arrogant oppressors of the righteous. (Believers Bible Commentary by William MacDonald) James’ initial declaration against the rich is to beware of the miseries that are coming upon them. In this he reinforces what he said in 4:14, “. . . For what is your life? It is even a vapor that appears for a little time and then vanishes away.” In addition to emphasizing that man’s life on earth is but an infinitesimal speck on the tapestry of eternity, he clearly illustrates that material possessions on earth are temporary and have no eternal value. More than this, he stresses that the accumulation of such may very well be a witness against the person in the judgment to come. James further admonishes the rich because they have hoarded their wealth, while acquiring it dishonestly—by fraudulent (deceitful) dealings with their employees. He could just as well have directed his commits to CEOs and Presidents of stock companies of today. On top of this they used their wealth for purely selfish pleasure and gain, never caring or providing for the needy or the working class under them. James concludes that such lack of concern for and maltreatment of others has caused many of the poor and common to experience an early death, which is tantamount to condemning and murdering them. Review verse 2:6 in light of this. I, the LORD, search the heart, I test the mind, Even to give every man according to his ways, According to the fruit of his doings. As a partridge that broods but does not hatch, so is he who gets riches, but not by right; it will leave him in the midst of his days, and at his end he will be a fool. (Jeremiah 17:10, 11) But in accordance with your hardness and your impenitent heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God. (Romans 2:5) You shall not cheat your neighbor, nor rob him. The wages of him who is hired shall not remain with you all night until morning. (Leviticus 19:13) Each day you shall give him his wages, and not let the sun go down on it, for he is poor and has set his heart on it; lest he cry out against you to the LORD, and it be sin to you. (Deuteronomy 24:15) Woe to him who builds his house by unrighteousness and his chambers by injustice, who uses his neighbor's service without wages and gives him nothing for his work. (Jeremiah 22:13) And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, says the LORD of hosts. (Malachi 3:5) Wealth in itself is neither moral nor amoral. It is how one gains it, values it and uses it that will have eternal implications for the person connected to it. All persons of substance would be wise to carefully study this passage and then to carefully evaluate their position in regards to these three areas. If one’s wealth is ill-obtained, he will be judged accordingly. If one’s wealth is placed before spiritual values, he will be judged accordingly. If one’s wealth is selfishly used, he will be judged accordingly. For the affluent person who is guilty of any one of the above, he best enjoy his wealth now; because soon, very soon, it will cry out against him before God Almighty after he passes through the door of a most certain death. One final note—anyone reading this passage is wealthy to some extent, which is any amount above and beyond one’s absolute needs; some more than others, so all will give an accounting for one’s prosperity during this life time. This is a most sobering thought—to all of us! _________________________________________________________________________________________ James 5:7-12 Therefore be patient, brethren, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, waiting patiently for it until it receives the early and latter rain. You also be patient. Establish your hearts, for the coming of the Lord is at hand. Do not grumble against one another, brethren, lest you be condemned. Behold, the Judge is standing at the door! My brethren, take the prophets, who spoke in the name of the Lord, as an example of suffering and patience. Indeed we count them blessed who endure. You have heard of the perseverance of Job and seen the end intended by the Lord--that the Lord is very compassionate and merciful. But above all, my brethren, do not swear, either by heaven or by earth or with any other oath. But let your "Yes," be "Yes," and your "No," "No," lest you fall into judgment. _________________________________________________________________________________________ If James was directing his comments to unbelieving wealthy individuals of the day in the previous passage (vss. 1-6), in this passage he turns his attention to believers who were being oppressed. His message is one of encouragement, specifically exhorting them to be patient. The Greek word for “patient,” as used here, is makrothumeo. It is a compound word, from macros (meaning long) and thumos (meaning wrath, anger), which when combined is best translated long-suffering, i.e., one who labors under the long and continuous outpouring of ill-will—one who suffers a protracted period of time. This in fact was the plight of most, if not all, early Christians. They were misunderstood, maligned, discriminated against, tormented and murdered. Much of this treatment came from the “religious” and the wealthy. They had little rest and were driven “underground” in order to assemble and worship. But James encourages them to be long-suffering, i.e., to endure the hardship. Why? Because the end result would be glorious! He illustrates patience by referring to the farmer who does not reap on the same day that he plants. Rather there is a long period of waiting—for the early rain that causes the seed to germinate, and the latter rain coming at the end of the season that brings the crop to successful fruition. And it shall be that if you earnestly obey My commandments which I command you today, to love the LORD your God and serve Him with all your heart and with all your soul, 'then I will give you the rain for your land in its season, the early rain and the latter rain, that you may gather in your grain, your new wine, and your oil. (Deuteronomy 11:13, 14) James provides these brethren strong incentive (motive) to patiently endure the hardships of the day by reminding them of the soon coming of Jesus Christ. This may refer either to the Rapture or to Christ’s Second Coming to reign upon the earth. Both are used in the New Testament as incentives to patient endurance. Let your gentleness be known to all men. The Lord is at hand. (Philippians 4:5) And let us consider one another in order to stir up love and good works, not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching. . . For yet a little while, And He who is coming will come and will not tarry. (Hebrews 10:24, 25, 37) But the end of all things is at hand; therefore be serious and watchful in your prayers. (1 Peter 4:7) During times of difficulty, such as persecution and distress, it is common for those Christians experiencing such to turn against one another—a most curious twist of human nature, that in time of pressure, individuals entertain wrath against those they love most. Hence the warning: Do not grumble against one another, brethren, lest you be condemned. The word translated “condemned” is from the Greek word katakrino, which in this context is better translated “judged.” These verses are apropos (suitable) for believers who work together under trying conditions and circumstances. Resentment between believers in these situations is highly discouraged. Why? Because the Judge is at the door! He knows the thoughts and intents of the heart and every action a Christian takes. Soon the believer will find himself before the Judgment Seat of Christ and will answer for all of it. Be hospitable to one another without grumbling. (1 Peter 4:9) Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness and reveal the counsels of the hearts. Then each one's praise will come from God. (1 Corinthians 4:5) Judge not, that you be not judged. (Matthew 7:1) But why do you judge your brother? Or why do you show contempt for your brother? For we shall all stand before the judgment seat of Christ. . .Therefore let us not judge one another anymore, but rather resolve this, not to put a stumbling block or a cause to fall in our brother's way. (Romans 14:10, 13) For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad. (2 Corinthians 5:10) The OT prophets are brought forth as an example of suffering and patience. Note that suffering precedes patience. “Tribulation produces perseverance” (Rom. 5:3). . . . patience in the NT means fortitude or steadfastness. Because of their faithfulness in declaring the word of the Lord, the prophets were persecuted unmercifully. Yet “they endured as seeing Him who is invisible” (Heb. 11:27, 32-40). . . . Job is a fine example of perseverance or fortitude. Few if any men in the history of the world have ever suffered so much loss in so short a time as Job. Yet he never cursed God, or turned from Him. In the end, his endurance was rewarded. God revealed Himself, as He always does, to be compassionate and merciful. In all this Job did not sin nor charge God with wrong. (Job 1:22) The LORD is merciful and gracious, Slow to anger, and abounding in mercy. (Psalm 103:8) Along with grumbling against loved ones, times of trail may produce impatience in the form of swearing among the saints. Here James is not speaking about profanity, or cursing, primarily. Neither is he talking about taking an oath in a court of law. But he is speaking about the thoughtless use of the Lord’s name or some other name to attest to the truthfulness of one’s speech. A believer is not to swear by anyone or anything, either in heaven or on earth. Those who know him should be able to “bank on his word.” They should be able to absolutely depend on the fact that his “yes” means “yes” and his “no” means “no.” James makes the point that if this is not the case with a believer then he will “fall into judgment.” Vine translates the word for “judgment” as “hypocrisy.” Either way, at the Judgment Seat of Christ every Christian will be judged for his works during his Christian life here on earth. Divine good (works), which spring from the perfect law of liberty (the filling of the Holy Spirit), will result in rewards. Human good (works), which stem from self-effort apart from the Holy Spirit, of which many if not all are hypocritical, will be consumed in judgment fire. But I say to you, do not swear at all: neither by heaven, for it is God's throne; nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King. Nor shall you swear by your head, because you cannot make one hair white or black. But let your “Yes” be “Yes,” and your “No,” “No.” For whatever is more than these is from the evil one. (Matthew 5:34-37) _________________________________________________________________________________________ James 5:13-20 Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing psalms. 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. And the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven. 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. 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. And he prayed again, and the heaven gave rain, and the earth produced its fruit. Brethren, if anyone among you wanders from the truth, and someone turns him back, 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. _________________________________________________________________________________________ The theme of this passage is prayer and, more specifically, how it relates to individual and corporate (communal or shared) healing. Prayer should saturate every Christian’s life, both during the good times as well as the bad. Unfortunately it appears that Christians tend to cry out to God in prayer primarily during times of difficulty, while they are quick to forget God during times of ease and plenty. Christians are admonished to “pray without ceasing” (1 Thessalonians 5:17)—which means to pray every time an opportunity presents itself and to be in a constant attitude of dependence upon God. Then He spoke . . . that men always ought to pray and not lose heart. (Luke 18:1) Watch therefore, and pray always that you may be counted worthy to escape all these things that will come to pass, and to stand before the Son of Man. (Luke 21:36) Rejoicing in hope, patient in tribulation, continuing steadfastly in prayer. (Romans 12:12) Praying always with all prayer and supplication in the Spirit, being watchful to this end with all perseverance and supplication for all the saints. (Ephesians 6:18) Continue earnestly in prayer, being vigilant in it with thanksgiving. (Colossians 4:2) But the end of all things is at hand; therefore be serious and watchful in your prayers. (1 Peter 4:7) In regards to healing, this passage is controversial among commentators. Before looking at it in detail it would be helpful to review what the Bible teaches about sickness and healing. A comprehensive treatment of this subject is found in the Believer’s Bible Commentary by William MacDonald. It is presented in its entirety here, as follows. Divine Healing
In returning to the passage it is important that the interpretation, not only be within the context of all that the Bible teaches about divine healing (above), but also within the context of the passage. The context of this passage has to do with confession of sins and the restoration of a wayward (some use the designation “backsliding”) believer. The context implies that the healing promised by God is for a person whose sickness is a result of sin, and who confesses the sin to the elders. If these were the only verses in the Bible on healing, we would assume that a Christian could be assured of healing from every illness that comes in life, if he met the conditions listed. However, we have already seen from other Scriptures that it is not always God’s will to heal. Therefore we are forced to the conclusion that James is not talking about “every” kind of illness, but only about a certain form of sickness, that is, a sickness which is the result of certain specific circumstances. The key to understanding the passage is found in the words “And if he has committed sins, he will be forgiven.” Healing in this section is connected with the forgiveness of sins. (Believer’s Bible Commentary by William MacDonald) The question, “Is anyone among you sick?” most likely refers to a person who has committed sin involving the “testimony of the local church,” and is therefore stricken with an illness due to the sin. God is chastening him in order to bring him back into fellowship. The solution for such “public” sin is for him to confess the sin, in accordance with the principles of 1 John 1:9 and James 5:16, to God and to the elders of the local assembly. They in turn are to “pray over him, anointing him with oil in the name of the Lord.” And James emphasizes that such prayer must be one of faith, because “the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven.” The guidance to “Confess your trespasses to one another, and pray for one another, that you may be healed.” is, when taken in context, refers to believers within the local assembly (church) who sin against each other, such as by tearing them down with unruly gossip or fraudulent personal dealings. In such a case it is the responsibility of the erring Christian to admit (confess) the sin he has committed to the Christian who has been harmed by such behavior. In turn, the one harmed has the responsibility, in accordance with the principle of 1 John 1:9, to forgive and then to pray for his brother—and act, if genuine, of verification that he truly has forgiven him. Additionally, such prayer, if exercised fervently according to James, will have dramatic results—just as in the days of Elijah (who was subject to the same weaknesses and infirmities as other men). Verse 19 describes a Christian brother who has wandered away from the truth, either in doctrine or in practice. Another brother makes this a matter of fervent, believing prayer, and thus lovingly turns him back to fellowship with God and with his brothers and sisters in Christ. How immense is the significance of this ministry! First of all, he will save his erring brother from dying prematurely under the chastening hand of God. Secondly, he will cover a multitude of sins. (Believers Bible Commentary by William MacDonald) The Book of James comes to a close focused on divine good, which may only stem from a living faith. This epistle has expressed faith, which is tested by the problems of life, by unholy temptations and by obedience to the Word of God. The reality of a living faith, that which comes by living in accordance with the perfect law of liberty (the filling of the Holy Spirit) is seen in godly speech, is accompanied by true wisdom and is evidenced in practical godliness. Living faith shuns a harsh and critical spirit, it avoids the self-confidence that leaves God out of life’s plans, it is unselfish when it earns and spends money, and it manifests fortitude and endurance in view of the Lord’s sure return. In sickness it looks for the spiritual causes; and, by confession to God and to those who have been wronged, it removes them. Finally, a living faith goes out in love and compassion to those who have drifted from the spiritual path; and, in loving kindness, helps errant brothers and sisters to return to a full fellowship with God.
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