James now moves to the subject of materialism and gives a stern warning to the wealthy. Before we can discuss the subject of wealth we need to see that being rich has both problems and blessings. Paul tells us that the love of money is the root of all kinds of evil (see 1 Timothy 6:10) and when Jesus spoke to the rich young man that was seeking salvation (see Matthew 19:16-30), He told him that he needed to get rid of his wealth as it was prohibiting him from truly following God (as a distraction). We also read that God blesses people through wealth (see Deuteronomy 8:18; 1 Kings 3:10-14; Proverbs 10:22). Having great wealth requires discipline and responsibility, otherwise one can give into temptation allowing self-importance and pride to emerge effectively keeping them from being reliant on God (see Amos 8:4-10; Isaiah 10:1-4; Jeremiah 5:27-29). As they seek more treasure, their hearts will likely continue to move away and eventually abandon God (see Matthew 6:21).
5:1 Come now, you rich, weep and howl for the miseries that are coming upon you.
Come now! In verse one James uses the same words he used when he started his discussion on doing God’s will in 4:13. Here again James is jumping up and shouting “listen up!” He begins his admonishment of the wealthy by asking them to “cry out loud,” as pain and suffering will be heading their way when they stand in judgment (see Luke 6: 24-25 and Luke 16:19-25). James is warning that hoarding wealth and pleasurable things ultimately is a worthless endeavor which will land them on a slippery slope, once you start you can slip completely away from God.
2 Your riches have rotted and your garments are moth-eaten. 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.
We all should be aware that Christians are to provide for their families (see 1 Timothy 5:8) and spend time and money on advancing God’s kingdom (see Luke 6:37-38, Mark 12:42-44; 1 Corinthians 16:2-3). But what happens if we allow money and possessions to distract us from Jesus? James makes an interesting statement pointing to the wealth rotting (Greek ’sēpō’,[1] to corrupt, destroy) and clothing being moth-eaten, referring to wealth not being used, just sitting. He further states that their gold and silver being corroded (Greek ‘katióō’,[2] means to rust), except this rust will be evidence against the wealthy, giving witness to the world that this person’s priorities are not in following Jesus but to only make more money. This rust will also eat their flesh like fire, possibly a picture of the inescapable fire of hell, leaving no regard for God (nor His timing which ties us back to James 4:13-17).
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. 5 You have lived on the earth in luxury and in self-indulgence. You have fattened your hearts in a day of slaughter.
It is often said that the wealthy remain wealthy because they are very frugal. James here talks about the wealthy withholding worker’s pay and how the cry of the workers reaches God’s ears. Indicating this was, and still is, a real issue. The wealthy fatten (nourish beyond need) their hearts (see Jeremiah 46:21), by indulging in every pleasure (see also Luke 15:13 and 16:9-25). James warns that a day of slaughter (final judgment) is coming. The Old Testament lists several similar warnings (for example see Isaiah 34:5-8; Jeremiah 50:20-27; Ezekiel 39:17-19).
6 You have condemned and murdered the righteous person. He does not resist you.
Now after hoarding great wealth, unjustly withholding pay and spending all their money on pleasures, the wealthy continue to oppress by condemning righteous men, ultimately having them killed. Where, just like the Lamb (Jesus) before His slaughters, remained silent (see Matthew 5:39-42; Isaiah 53:7-8 and Acts 8:32).
When I read this verse I often think that if a wealthy Christian gets to this level, James may actually be saying that this wealthy so-called Christian may be condemning themselves and ultimately murdering themselves since they replaced God with money and chose the world’s wealth instead. Giving no resistance to temptation followed by judgment. We read shortly after Paul spoke about the love of money being the root of all kinds of evil in his first epistle to Timothy, he offered the following advice for people blessed with riches: “As for the rich in this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy. They are to do good, to be rich in good works, to be generous and ready to share, thus storing up treasure for themselves as a good foundation for the future, so that they may take hold of that which is truly life.” (1 Timothy 6:17-19)
In the next verse James will use the Greek word ‘oún’,[3] a conjunction that when used after a clause (or clauses) connects them the following statement. It is appropriately translated as ‘therefore’. But James has touched on a number of potential issues, diversions and distractions, things that take us away from God, common problems that can plague any Christian, as well as some things that Christians should consider doing. So before we continue, here is a quick list of things James has called out for us to do, and not do, up to this point (Note: This list is not exhaustive nor is it in any particular order):
|
DO |
DON'T |
|
Count it all joy when we encounter trials |
Fall for temptation |
|
Remain steadfast while being true to God |
Be deceived |
|
Use God’s wisdom not ours |
Speak against others |
|
Be hearers and doers of the Word |
Fall for worldly wisdom |
|
Control our tongues |
Boast about our plans |
|
Be impartial |
Fight and quarrel |
|
Practice our faith |
Judge others unfairly |
|
Submit to God |
Exalt ourselves |
|
Resist the devil |
Dishonor the poor |
|
Purify our hearts |
Be proud |
|
Love our neighbors |
Be friends of the world |
|
Visit orphans and widows |
Be double minded |
|
Ask God for wisdom |
Fail to do the right thing |
|
Open to reason |
Be unstable |
|
Be peaceable |
Be arrogant |
|
Be sincere |
Rely on our works for salvation |
|
Be humble |
Be jealous |
|
Love God |
Anger quickly |
|
Be authentic |
Blaspheme God |
|
Slow to speak |
Defraud anyone |
|
Draw near to God |
Depend on our wealth |
7 Be patient, therefore, brothers, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, being patient about it, until it receives the early and the late rains.
So as we read the word “therefore” in verse seven we can see that James has covered a lot of ground and now he is calling on us to remain patient. He wants us to remain patient (or perhaps more accurately “long suffering”) doing what he has spoken to us about. These items are not a checklist that once done we can move on, we are to embrace each of these until Jesus returns. James informs his readers; those mature Christians that want to follow Jesus, that following Him will be difficult. But at the same time it is okay to be concerned, just don’t let these concerns overwhelm you. Jesus never promised an easy ministry! (see Matthew 5:10-12; John 16:38; 15:20) Both Paul and Peter frequently commented on the difficulties we will face in serving God (see 2 Timothy 3:12; 1:8; 2 Thessalonians 1:4; 1 Peter 4:12-14). While on the topic of ministries we NEED to understand that we are ALL in the full-time ministry. We cannot simply pay someone to do what Jesus called each of us to do (a summary of this command can be found in Matthew 28:18-20). Paying someone else to do ministry is not what being a good steward means. Being a good steward points to your ability to be wise stewards of your time (yes, your time), your talents (use of Spiritual gifts to serve God) and your finances.
Regarding pain and suffering it is easy to recognize that Satan often lures us into believing God had abandoned us or we have wrongly interpreted suffering and persecution as a sign that we are doing something outside of His will. James, as he is wrapping up his epistle, makes a plea for patience. While we may not understand what’s going on in our lives, doesn’t mean God isn’t working. Patience is yet another test of our faith.
Here in verse seven we read the word ‘until’, this is another word that should be thoroughly explored in the Bible. This word is used in over 540 verses in the Bible, more often than not it helps us understand the scope, or time frame of the verse. Some examples include Romans 11:25 (until the fullness of the gentiles); Luke 22:16 (until Passover is fulfilled); Revelation 2:25 and John 21:22 (until I come); Psalm 110:1; Matthew 22:49; Ephesians 1:22 and 1 Corinthians 15:25 (until He puts all His enemies under His feet). Here James says we are to remain steadfast until Jesus comes back, we are all to live in hope of His return. James illustrates his point using the example of a farmer waiting on rain to water his crops. Even though we can irrigate crops today we still have to wait on some processes in life (for example there is no such thing as a two-month pregnancy!) Just like the farmer we are to be patient. Even though we might have patience greater than some children (are we there yet?) we can get a little discouraged. That is okay, even David fought discouragement (read Psalm 13) and we read later those that will be martyred in the last days will wonder how long they will have to wait to be avenged (see Revelation 6:9-11). But we still need to be patient; Paul reminds us that we should not grow weary or give up doing good (see Galatians 6:9).
8 You also, be patient. Establish your hearts, for the coming of the Lord is at hand.
Next James tells us we need to establish our hearts. The Greek word (’stērízō’)[4] can also be translated as ‘strengthen’ or render constant (make stable). Enduring suffering helps us grow stronger (see Romans 5:3). If we continually shy away from suffering, we run the risk of being immature Christians. James once again references Jesus’ return, except this time he says His coming is at hand (approaching, drawing close). Regardless of what the world says about His coming (scoffers predicted in 2 Peter 3:3-4) He really is coming!
9 Do not grumble against one another, brothers, so that you may not be judged; behold, the Judge is standing at the door.
James then says we are not to complain or groan against one another (Christian to Christian). The Greek word used here essentially means to sigh loudly. Next James says “so that,” in a way to give us motivation, encouragement and definitely a firm warning: “you may not be judged” (remember we are not to judge unfairly). How would we be judged? Paul in his first letter to the church in Corinth tells us that we will all be judged for our work (not work for salvation but evaluated for our work in ministry, read 1 Corinthians 3:1-22) since we will all stand before Jesus (see 2 Corinthians 5:10; Romans 14:10). James underscores Paul’s point by reminding us that Jesus is standing at the door watching, ready to judge.
10 As an example of suffering and patience, brothers, take the prophets who spoke in the name of the Lord.
Still concerned over the delay of His return? James tells us we need to endure like the prophets did many years ago. The Old Testament prophets had angry people on one end and God on the other (see Nehemiah 9:26; Daniel 9:6; Matthew 23:37; Acts 7:52). They endured rejection and significant abuse, not exactly words of encouragement! We remember Paul desired God to heal him from a “thorn in the flesh,” but God said His grace was sufficient (see 2 Corinthians 12:7-10). In other words, get over it and deal with it, remembering you’re never alone.
11 Behold, we consider those blessed who remained steadfast. You have heard of the steadfastness of Job, and you have seen the purpose of the Lord, how the Lord is compassionate and merciful.
James then goes on to remind us that we will be blessed if we remain steadfast and follow God. James uses the story of Job as an example (see Job 1:6-12; 42:10-17) to show how the Lord is compassionate (see also Exodus 33:18-19; 34:6 and Numbers 14:18) and merciful (see also Psalm 86:15; Ephesians 2:4; 1 Peter 1:3; 2:10). Job indeed endured unimaginable pain and suffering, how then can we cope? What promise can we rest on? I think every Christian should be intimately familiar with the book of Romans, especially chapter eight. Paul not only gives us incredible hope, he also offers some of the most unbelievable promises written in the Bible. Read Romans 8:16-39 today and understand that living our life for Him (our sacrifice of service, see Romans 12:1) should be our number one priority. Everything else (family, friends, career, retirement, recreation, etc.) will follow. Cast all your cares on Him! (Read 1 Peter 5:6-7)
Above All, Remember What You Say Matters
12 But above all, my brothers, do not swear, either by heaven or by earth or by any other oath, but let your “yes” be yes and your “no” be no, so that you may not fall under condemnation.
As James is closing his epistle he has one more item to add to his list before he begins his final topic and perhaps to the surprise of many readers he says this item is the most important point of all by using the words, “but above all…”
It should not be surprising to see that James returns to the subject of spoken words. Including this verse, he has something to say about what we say in every chapter (see James 1:26; 2:12; 3:2-11 and 4:11). Why does James spend so much time and emphasis on our speech? Simply put, our speech illuminates our hearts. Just like light can expose flaws, dirt and other details (see John 3:19-21), our speech reveals what is important to us and James knew that. It’s hard to be light to the world when our speech denies Jesus (see Matthew 5:14-16). There is a lot of dialog in the Bible regarding what we say including words from Jesus (See Matthew 12:33-37 and Luke 6:43-45) and Paul (See Ephesians 4:29).
The English word for ‘swear’ has several meanings including illicit speech, fowl language, use of double entendre, filthy jokes, four-letter words, taking an oath, etc. The Greek word ‘omnúō’[5] refers primarily to taking oaths. We understand that prior to writing, an oral oath was legally binding. The Old Testament lists several oaths beginning with Abraham’s and Abimelech’s peace treaty (see Genesis 21:15-34). Others include between Isaac and the Philistines (see Genesis 26:26-33), Rahab and the spies (see Joshua 2:12-20), David and his friend Jonathan (see 1 Samuel 20:12-17), David and Saul (see 1 Samuel 24:21-22), David sparing Mephibosheth because of a previous oath (see 2 Samuel 21:7) and many more. We see oath taking as part of the law given in Exodus 22:10-11, and we see how God provided a special way to take holy vows (referred to as the Nazirite vow, see Numbers 6:1-8; 30:2 and Leviticus 19:12). Jesus spoke about oaths and how they should be taken seriously (see Matthew 5:33-37). Plus we learn that taking a foolish or hasty vow also has its consequences (see Leviticus 5:4; 1 Samuel 14:24).
So if God set up a special way to take an oath or vow (more on the differences between a vow and an oath later), plus the fact that the Old Testament recorded many positive vows along with the fact Jesus gave us guidelines on how to take an oath, what could James be concerned about this topic? Here James states that we are not to swear by heaven or by earth. Jesus spoke against hypocrisy (see Matthew 23:16-22) and he continues to say that for a Christian to offer an oath by anything in God’s dominion brings God into the transaction, despite what the hypocritical oath giver may have though or intended. As a Christian, a follower of Jesus, we should always be truthful and therefore should never require an “add on” to make our oaths believable. Any oath we make is to be binding. If we have little or no intent in keeping a promise when we swear an oath and we feel we need to add God’s name to make it more ‘sellable’, or believable, then we are blaspheming God’s name.
James continues by reiterating what Jesus said in Matthew 5:37 by saying our “yeses” should simply be “yes” and our “noes” be “no.” James also warns us: “so that you may not fall under condemnation” Unlike a similarly worded phrase previously in verse nine, warning that one might be judged, this verse warns that one might be sentenced to hell. While we read about chilling words like these that explain eternal consequences for our actions, we need to understand that we will make mistakes, even James made reference to that in James 3:2. Here in verse twelve James is not warning about a one-time event or other occasional mistakes, he is warning that if we continue to blaspheme God and His holy name speaking lying oaths we may not possess a repentant heart required for salvation (see Revelation 21:8). But if we do believe and trust in Jesus for our salvation we will enter heaven (see Revelation 21:27). As Christians, we need to be people of integrity and not offer lies or empty promises.
Now regarding the words themselves we see the terms ‘vow’ and ‘oath’ are often used interchangeably. In English the word ‘vow’ is generally defined as a solemn pledge or promise while the word ‘oath’ is similarly defined but often considered more binding and formal. In the Bible we also see the terms defined similarly however the word ‘vow’ is almost always a reference of someone offering a vow to God. Interestingly the Greek word that is most often translated as vow (‘euchē’)[6] in the New Testament (see Acts 18:18; 21:23) is translated as ‘prayer’ in verse 15 below. The word translated as ‘oath’ here in the Greek is ‘hórkos’, means to put to an oath, make to swear.
To affirm the truth of a statement by calling on a divine being to execute sanctions against a person if the statement in question is not true.[7]
By now after reading most of the book of James the original addressees of this epistle must have been stunned. Probably much like the disciples when they learned that it would be difficult for rich people to enter the kingdom of God (see Matthew 19:23-30). Perhaps you, as a modern-day reader are stunned as well. Seeing all that James spoke about, those things we should be doing and those things we should not be doing creates a certain heaviness in our hearts. We want to do the right things but how can we? It is possible only with the help of God! Do we need to seek that help? Yes! How do we obtain God’s help? Through prayer.
James now introduces his last subject; he concludes his epistle with the subject of prayer. As humans alone we are Spiritually powerless, especially in Spiritual warfare. Many Christians believe our blessings should come automatically like its some form of awards program like a frequent flyer. Jesus made it clear we need Him and He wants to hear from us (no different than a friend calling on another friend). Prayer is promoted throughout the Bible from beginning to end. Jesus even taught His disciples (and us) how to pray (see Matthew 6:5-18; Luke 11:2-4) and strongly encourages everyone to ask, that’s right we need to ask! (see Matthew 7:7-11)
Paul also on several occasions spoke about prayer. He often requested prayer for himself and wrote many powerful prayers in his epistles. Paul even suggested that we pray continuously (see Ephesians 6:18 and Colossians 4:2-4), to pray for all people (see 1 Timothy 2:1) and let your requests be known to God so that we can experience the peace of God (see Philippians 4:4-7).
James adds to this subject some practical advice and direction. Every Christian needs to have a prayer life. In the next few verses James talks to all Christians and all Christian organizations about prayer.
Looking back we should remember that James opened verse seven of this chapter with the phrase “be patient therefore,” bringing our attention to all of the dos and don’ts listed so far in his epistle. He also related obedience to the subject of suffering (see verse ten). James now asks three questions, all related to some form of suffering.
13 Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing praise.
Following his discourse on having patience in suffering (verses 7-12), James addresses potential roadblocks in serving God and living as a Christian. But first he establishes that regardless if our current disposition might be, good or bad, believers are to first interact with God. If anyone is suffering (not just sickness) then they should pray and talk with God. If they are cheerful (Greek ‘euthuméō’,[8] a good attitude) they should be singing praises to God. Many interpret the suffering as being ‘weary’ of being a Christian, emotionally compromised, spiritually drained, etc. But the suffering James is referring to is not limited to issues resulting from living for Jesus.
The concept of suffering is a much-debated issue within Christianity, and let’s face it, it’s a subject of great debate outside of Christianity as well. We all have heard those questions like “why do good people suffer?” or “if there is a God why did He allow this to happen?” As Christians we have a choice to either ask God to deliver us out of suffering or pray for the strength to persevere through the suffering (remember James 1:2-4). Now of course that doesn’t mean God will answer the prayer the way we want Him to (more on that subject in a minute). Why suffer? Essentially we suffer so we can be used by God to bring comfort and the message of salvation to others (see also 2 Corinthians 1:3-7). Jesus does not want us to rely on our own abilities we are to cast all of our cares (problems) on Him (see 1 Peter 5:6-7).
James continues with his next question. Is anyone cheerful? This question asks if anyone has a joyful attitude. Having a cheerful attitude isn’t connected to being physically well. There are a number of Christians alive today that could easily be upset and angry with God, but instead choose to lead exemplary lives encouraging others to seek and praise God no matter what. Someone like Joni Eareckson Tada comes to mind.[9] As the result of an accident at an early age she became a quadriplegic and yet has a powerful ministry as an inspirational speaker and author. James says if you are cheerful then sing praises! The Greek word translated here as ‘praise’ is ‘psalletō’[10] (see Acts 13:33; Ephesians 5:19, for examples of how the word is used). The word is often translated hymn (see 1 Corinthians 14:26) and of course the word ‘psalms’. Here it is translated, as it is in most versions, as “praises.” James is reminding us that praise is a prayer that is sung. Prayer and praise are essential for Spiritual strength, especially when persecuted or under duress.
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.
Is anyone among you sick? Now before we can continue we need to recognize that this section is often taken out of context, and as a result, it can become fodder for legalism. We discussed legalism earlier, when the term is typically used within Christianity it is most often related to the concept that salvation can only be obtained through doing good works (as discussed earlier which is why the epistle of James is often misinterpreted as being legalistic). However, here it can refer to the strict adherence to a perceived protocol or procedure. Many individuals and churches teach that there is an expectation of healing if you follow the steps given in the following verses properly. So, what happens if something goes wrong or nothing happens? Not enough faith? Person not worthy? Wrong brand or type of oil? It raises a lot of questions. Bottom line, God simply doesn’t work that way. If we treat verses like this as a step-by-step guaranteed procedure, we may end up creating more problems than solving. I think most Christians will agree prayer often results with a healing when requested, but does every request for healing result in a healing? No. So what is James talking about?
In any prayer or request given to God we need to understand His sovereignty. You might ask, what does that mean? It means that God will choose how He responds. Just as Moses heard firsthand, “I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy” (Exodus 33:19b, Paul later quoted this verse in Romans 9:14-16). Not every request for healing will be granted by God. Here are three viewpoints to consider.
1. Weakness not Sickness. Let’s first look at the word he uses that is translated here as ‘sick’. The Greek word is ‘asthenéō’,[11] which is translated referring to a sickness 18 times (including Matthew 10:8; 25:36; Luke 4:40 and Acts 9:37) and 15 times as being ‘weak’ (including Acts 20:35; Romans 4:19; 8:3; 1 Corinthians 8:11-12 and 2 Corinthians 13:3-9) as counted in the 2001 edition of the English Standard Version Bible.[12] Many believe that in context with what James is writing about at the end of his epistle, the word ‘weak’ could possibly be a better translation. In 2 Corinthians 12:10b, Paul uses the word in the same context, namely the weariness that results from living a Christian life, “Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me.” The weak are those who have been defeated in spiritual battle or possibly exhausted from expectations of being a Christian (especially if we rely on our own strength). We need to remain “plugged in” to God and continually pray (see 1 Thessalonians 5:17). The Greek word translated here as ‘elders’ is ‘presbúteros’[13], which most often refers to a senior, one who is older and wiser (not a reference to an elected or appointed person with that title), they are called to bring them alongside and draw on their strength (see also Galatians 6:1). They are to pray and anoint the person with oil to comfort and relax them. In order to restore and refresh the weak and weary, to bring back their enthusiasm and joy in serving God. Much like what David wrote in the 23rd Psalm, “You prepare a table before me in the presence of my enemies; you anoint my head with oil; my cup overflows.” (Psalms 23:5)
2. Sickness (any form of illness). The second view is that James is calling those that are ill, to call fellow believers to come, pray, and anoint them with oil so that they will be healed. No special oil, no special person, just a fervent prayer to God for healing. Then God, in His sovereignty, chooses to either heal or not heal (perhaps in favor of Spiritual growth).
3. Only those that need Spiritual proof. Some debate that James is not referring to mature believers. They contend that those that need additional evidence of God or His redemption through His Son, that physical healing can provide that proof. Healing would then be for unbelievers or believers that needed additional assurance. While James does ask, “is anyone among you,” which seem to imply believers, it could refer to someone living with them.
Interestingly the word ‘anoint’ in the New Testament is never used in conjunction with any formal ceremony like what we see in the Old Testament. Instead, in the New Testament we see the reference to anointing of oil used: 1) in the process of cleaning ourselves during or after fasting (see Matthew 6:17); 2) the attempt to anoint Jesus’ body on the day He arose from the grave (see Mark 16:1); 3) the anointing of Jesus’ feet with ointment (see John 11:2); 4) the anointing of Jesus’ feet with expensive ointment made of nard (see John 12:3); and 5) a brief mention of the practice of anointing the sick (see Mark 6:13). The term literally means to “rub with oil.”[14]
Does this mean healing won’t happen? No, as always, that is up to God, but no promises should be given based on this passage, other than the blessing of the presence of God, and for most people that will be enough. God is a loving and compassionate God who delights in keeping His promises. So if you are suffering, pray! If you are cheerful, pray by singing praises! If you are weak from suffering, call someone to lift you up and pray for you! Remember the antidote for all forms of suffering is always God.
15 And the prayer of faith will save the one who is sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven.
James says the prayer, offered in faith, will save the one who is sick. Before we can go much farther we need to understand what it means to offer a prayer in faith. We pray with the understanding that someone who has the authority and power to respond to our prayer is interested and is indeed listening. There needs to be an expectation that God exists and that He will answer the prayer. How He answers, as we pointed out earlier, is 100% up to Him. Why pray if you don’t expect or have faith that something will be different? Can we pray without expecting an answer? Absolutely, but James is calling our attention to the need for our hearts to be in alignment with our words.
The word translated as ‘save’ in this verse is the Greek word ‘sōzō’,[15] meaning to restore or to make whole again. The word translated in this verse as ‘sick’ (‘kámnō’)[16] is an interesting word as it is used only one other place in the Bible (Hebrews 12:3, also found in some manuscripts in Revelation 2:3), it refers to the weariness someone would experience due to being sick or physically exhausted. In context we see this verse can be read: “A prayer offered in faith will restore the one who is weary and the Lord will lift him up.”
The last half of the verse can be interpreted a couple of different ways. The word ‘if’ implies a conditional, if the person sinned. Since that Greek word for ‘if’ (‘kám’)[17] can be rendered ‘even though’ (for example, see John 10:38; 11:25) you could translate the verse to read something like this, “and even though he has committed sins he will be forgiven.” The other way to interpret is to understand James is not talking about general sin but a specific sin that could have been either the cause and/or effect of the weariness. We read that forgiveness is a vital component of restoration (see Proverbs 28:13; Psalms 32:5; Matthew 9:2; Mark 2:5; Luke 5:20; John 5:14; 8:11). The apostle John tells us that if we confess our sins to God, He will forgive and cleanse us (see 1 John 1:9), this is a promise.
Even though it was predominate thinking during James’ time the Bible does not teach that all sickness or problems are the result of specific sins. However, spiritual defeat is often the result of sin and sometimes the cause as well. Of course we need to remember that sin in general is the root cause of all pain and suffering. We live in a fallen world and we sin because we are born in sin, the only path for complete forgiveness is through Jesus.
16 Therefore, confess your sins to one another and pray for one another, that you may be healed. The prayer of a righteous person has great power as it is working.
This verse begins with the familiar word ‘therefore’ (see verse 7). This time the transition turns us toward the subject of forgiveness. James is pleading to get rid of the burden of sin immediately. Essentially he is saying, confess now before it pulls you down and weariness sets in. James says we should confess, to acknowledge openly, our sins to others. Some of you are probably thinking, “yeah right, that’s not going to happen!” Sin always seeks darkness where it can’t be seen or at least is difficult to see. We might want those things to remain in the dark, but God wants them dealt with. We should regularly ask the Holy Spirit to reveal those things in our hearts that need to be addressed and dealt with. How do we deal with them? James is saying we should maintain an open and sharing relationship with someone. Someone or a group of people that can help, not mock or put down, but come to your aid when you need help. He is pointing to the need of a prayer partner. Find someone who is a mature Christian that you can talk to and confess to if necessary. The purpose is to pray for each other, lifting each other in prayer every day.
James says we are to pray so that the person may be healed (Greek word ‘iáomai’[18] meaning to restore, make whole). This word is also used in conjunction with salvation (see 1 Peter 2:24 where he quotes Isaiah 53:5).
James then states that the prayer of a righteous person is effective, or has great power as it is working (wording varies depending on Bible version). The root word translated here as ‘working’ or ‘effective’ is the Greek ‘energéō’[19] which is where we get the English word ‘energy’ from. In our culture we understand that we need to plug in the vacuum to make it work or charge the batteries of our cell phone to make a call. Without energy our devices will not operate properly. Just like those devices we are not very effective without God’s energy and power.
Some of you might be thinking: “well that’s fine for a righteous person but what about me?” First of all, no one is righteous without Jesus. Paul wrote, “None is righteous, no, not one.” (Romans 3:10b; quoting Psalm 14:3 and 53:3, see also Isaiah 64:6). This is often a disconnect for many Christians, they simply don’t see themselves as being righteous and truly without Jesus we aren’t! But with Jesus in our heart we are in God’s eyes righteous (see 1 Peter 3:12, where he quotes Psalm 34:12-16). The Old Testament prophet Habakkuk reminds us, “The righteous shall live by faith” (Habakkuk 2:4b), a theme that is carried into the New Testament (see Romans 1:17; Galatians 3:11 and Hebrews 10:38). It might be hard to swallow but it is true, the Bible calls us righteous saints! God sees the righteousness of His Son when He looks at us, allowing us to be adopted as His children (see Romans 8:12-17).
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. 18 Then he prayed again, and heaven gave rain, and the earth bore its fruit.
To illustrate the effectiveness of a prayer offered in faith, James relates an event from the Old Testament involving the prophet Elijah. He first notes that Elijah had a nature like ours, as he was human and like all humans, he was also a sinner who had once became weary, depressed, hungry and afraid (see 1 Kings 19:3-14), just like we are apt to do. James says that Elijah prayed fervently once to prevent rain for three and a half years (as a warning against King Ahab, see 1 Kings 17:1) and then later again for the rain to return. What is fervent prayer? Fervent generally implies doing something with a passion and with intensity. So how did Elijah pray? Let’s take a quick look on how Elijah prayed for rain to return. “41 And Elijah said to Ahab, “Go up, eat and drink, for there is a sound of the rushing of rain.” 42 So Ahab went up to eat and to drink. And Elijah went up to the top of Mount Carmel. And he bowed himself down on the earth and put his face between his knees. 43 And he said to his servant, “Go up now, look toward the sea.” And he went up and looked and said, “There is nothing.” And he said, “Go again,” seven times. 44 And at the seventh time he said, “Behold, a little cloud like a man’s hand is rising from the sea.” And he said, “Go up, say to Ahab, ‘Prepare your chariot and go down, lest the rain stop you.’ ” 45 And in a little while the heavens grew black with clouds and wind, and there was a great rain. And Ahab rode and went to Jezreel. 46 And the hand of the Lord was on Elijah, and he gathered up his garment and ran before Ahab to the entrance of Jezreel.” (1 Kings 18:41-45) First note how Elijah knew that God would answer his prayer as indicated by him telling King Ahab to prepare for rain. Next, note how he worked (going up the hill to bow down) and then offered a series of prayers. He never stopped until he was told that a small cloud had formed. He prayed fervently with persistence and faith! James seems to be asking his readers, “Are you looking for restoration? What are you waiting for?” Do you remember the lyrics of the popular hymn “What a Friend We Have in Jesus?” The author reminds us that the pain we suffer is needless.
1 What a Friend we have in Jesus,
All our sins and griefs to bear!
What a privilege to carry
Everything to God in prayer!
O what peace we often forfeit,
O what needless pain we bear,
All because we do not carry
Everything to God in prayer!
2 Have we trials and temptations?
Is there trouble anywhere?
We should never be discouraged,
Take it to the Lord in prayer.
Can we find a friend so faithful
Who will all our sorrows share?
Jesus knows our every weakness,
Take it to the Lord in prayer.
3 Are we weak and heavy laden,
Cumbered with a load of care?
Precious Saviour, still our refuge—
Take it to the Lord in prayer.
Do thy friends despise, forsake thee?
Take it to the Lord in prayer;
In his arms he’ll take and shield thee,
Thou wilt find a solace there.
Joseph Scriven
Some obscurity rests upon the history of this hymn. Soon after the death of Joseph Scriven in Canada in 1886 it was reported that he was the author of this hymn, which at that time was marked “Unknown.”
In answer to inquiries several letters were received from the friends of Joseph Scriven.
One man, James Sackville, under date of January 8, 1887, wrote: “The hymn, ‘What a Friend We have in Jesus,’ was never published by the author in any book or paper. He sent one copy to his own mother and handed another copy to my mother about the year 1855; and until very recently his most intimate friends did not know that he was the author of it.”
It is probable that the copy Scriven sent to his mother in Ireland got into some paper, drifted about for a time, then crossed the ocean to America, was set to music and published in Gospel Hymns No. 1. 1875, where it was attributed to Dr. Bonar, of Scotland. He denied the authorship, and it was marked “Unknown.”
To write such a useful lyric as this, so scriptural, spiritual, and so helpful to pious hearts, is a privilege an angel might covet.[20]
Before reading the last two verses of the Book of James we need to review the reason why James wrote this epistle. The answers to the questions of why James wrote this letter and whom he wrote it to may help us understand the context of these final verses. In this letter James apparently was writing to professing “Christians,” calling them to examine their faith in Jesus
We also need to go back to the beginning, not the beginning of James but to the beginning of the Bible, to just after the fall of man. God pronounced a curse on creation, He advised that thorns and thistles (weeds) would now be a problem in the garden (see Genesis 3:18). You can thank Adam and Eve later when you get into heaven for sin and of course all those weeds! In the New Testament Jesus spoke about weeds in one of His parables (one of the seven parables often called the Kingdom Parables found in Matthew chapter 13). The story is about ‘tares’ of what we might call today ‘darnel’ or “false wheat.” Darnel is a weed that looks very similar to real wheat. In this parable Jesus spoke about how some of these tares (non-Christians) will get into the harvest (be members of churches, etc.) but during final judgment they will be removed and burned. Many of these false Christians will say they are Christians but have either fallen away from pursuing God or believe in an alternate or corrupted version of the Gospel (see Matthew 13:24-30 and 36-43).
These non-Christians may be those Jesus spoke about in The Sermon on the Mount when He said those chilling words, “I never knew you; depart from me” (excerpt from Matthew 7:21-23). Essentially these are people that thought they were Christians but were not, professing with their lips but not with their hearts, therefore being false “Christians.” The Bible records several accounts of people serving God with only their lips or actions while their hearts are not interested in God (remember Isaiah 29:13; Jeremiah 12:1-2 and Matthew 15:3).
James throughout his epistle calls Christians to demonstrate true and genuine faith. Not some “made-up” fantasy version. I often hear things like “my Jesus would never do that,” or “my God doesn’t work that way.” My answer is usually the same, “really, what Bible are you reading?” We simply do not have the luxury of making up our own God! We need to interpret God’s Word properly. I also hear things like “that person sincerely believes that.” They could be sincerely wrong! Sincerity is not a good indicator of truth. Base your faith on God’s Word and follow Him, and Him alone!
James undoubtedly saw many deceived individuals. In his letter he has been crying out for Christians to follow the truth and not some watered-down version. He has discussed how our response to trials and temptations, how we use the Word of God, being doers of the Word and not just hearers, rejecting the world, submitting to God, drawing close to Him, being patient and enduring suffering are some of the elements of a true Christian’s life, and now he introduces another category, another test, if you will, to keep us from straying from the truth.
19 My brothers, if anyone among you wanders from the truth and someone brings him back,
In this verse James refers to straying or wandering. The Bible uses these terms for both physical (see Matthew 18:12-13; Hebrews 11:38) and spiritual (see Luke 21:8; Hebrews 3:10; 2 Peter 2:15) wandering. Paul’s letter to Titus uses the same word to refer to a time before we believed in Jesus. In that letter Paul says we were all once led astray before coming to God as a believer (see Titus 3:3-7).
The context of the word for truth (Greek word ‘alētheia’)[21] in this verse is clear that James is referring to God’s Word, or simply the truth of God’s plan for salvation (remember we are to abide in His Word, see John 8:31-32). If we deny the truth we are only lying to ourselves (remember 1 John 2:22).
We can deny, wander away, embrace a lie, be mislead, follow a false teacher, fall away, seek our own interpretation, refuse to believe, blindly follow tradition, do what we feel is right, fall for corrupted stories and listen to incorrect interpretations and they all have one thing in common, they all lead you away from God. Jesus once told the Sadducees that they did not understand Scripture properly (see Matthew 22:29). If they didn’t know what was right, who can know? How do we know if we understand God’s Word correctly? How do we know we are not being told a lie? You’re not going to like the answer! It’s ultimately your responsibility! I’m not saying the pastor or teacher doesn’t have a responsibility, as we saw earlier in James where he pointed out that teachers will be held accountable for false or bad teaching (see James 3:1), but as one can easily see, especially today with so many variations and denominations, that there are multiple interpretations being taught. We need to be sure, as they all can’t be right.
How? Where do we start? We need to read the Word and pray for discernment. Paul mentioned in the book of Acts that he was really impressed with the believers from Berea, as they went home after listening to Paul to look up in Scripture to see what Paul was saying was really true (see Acts 17:11). We should never blindly accept or take the word of someone else, we are to read the Bible for ourselves. I believe a true Christian is one who is constantly seeking to learn God’s Word (an insatiable appetite for the Word). One needs to be involved with a Bible study and read the Bible everyday! We need to know the whole counsel of God, not just bits and pieces that we obtained from Sunday School or during Sunday sermons.
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.
Beginning with verse 19, James is saying we need to help others find the truth, reaching out to the false or mislead “believer.” Whoever turns back a sinner, the Greek word used here (‘epistrépho’)[22] can also be translated “to turn,” “return” or “be converted.” It does not imply the person was previously a Christian. To turn from his wanderings (often translated “the error of his way”) will save (Greek ‘sōzō’, to restore, see verse 15) his soul (Greek ‘psuchē’,[23] some translations delete this word, the part of the person that is not destroyed in death) from death and cover (simply meaning to hide, no longer visible) a multitude of sins. If a believer helps someone to come to the truth of the gospel message, they will be saved, it’s that simple. In other words bring a person to salvation. This is the goal and mission for all Christians, remember Jesus gave us explicit instructions to make disciples of all nations…teaching them to observe all that Jesus taught them. All authority has been given to Jesus, so follow Him (read and memorize Matthew 28:18-20, that’s our “mission statement”).
While these two verses can refer to the sin of a person that hasn’t been saved, they can also refer to the sin of a believer. If a believer observes another believer sin, they have a responsibility to help the sinner see their error. Not as a judge but as one loves and is concerned about the sinner’s fellowship with Jesus (see Matthew 18:15-20; Luke 17:3; 2 Thessalonians 3:15; Titus 3:10). Even though their salvation is secure (nothing can change that), they can still die just as the people in the church in Corinth died as a result of their sin (for example see 1 Corinthians 11:29-30). We need to remember that God in His sovereignty can bring home to heaven any of His children that may have a negative influence (such as blatant sin) on others, including other believers.
Just as James didn’t open his epistle with any nice or flowery words, an introduction, or even a simple welcoming, He closes in the same manner. I’m sure his prayer was for people to listen and surrender to God, and that is my prayer as well.
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[1] Strong’s Greek 4595.
[2] Strong’s Greek 2728.
[3] Strong’s Greek 3767.
[4] Strong’s Greek 4741.
[5] Strong’s Greek 3660.
[6] Strong’s Greek 2171.
[7] Louw, J. P., & Nida, E. A. (1996). In Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 440). United Bible Societies.
[8] Strong’s Greek 2114.
[9] See www.joniandfriends.org to read more about Joni and her ministry.
[10] Strong’s Greek 5567.
[11] Strong’s Greek 770.
[12] The Holy Bible: English Standard Version. (2001). Wheaton: Standard Bible Society.
[13] Strong’s Greek 4245.
[14] Zodhiates, S. (2000). The complete word study dictionary: New Testament (electronic ed.). Chattanooga, TN: AMG Publishers.
[15] Strong’s Greek 4982.
[16] Strong’s Greek 2577.
[17] Strong’s Greek 2579.
[18] Strong’s Greek 2390.
[19] Strong’s Greek 1754.
[20] Nutter, C. S., & Tillett, W. F. (1911). The Hymns and Hymn Writers of the Church: An Annotated Edition of the Methodist Hymnal (Vol. 1, pp. 289–290). New York; Cincinnati; Nashville: Eaton & Mains; Jennings & Graham; Smith & Lamar.
[21] Strong’s Greek 225.
[22] Strong’s Greek 1994.
[23] Strong’s Greek 5590.