James 5

Jas 5:1-20.

WOES

COMING ON THE

WICKED

RICH:

BELIEVERS

SHOULD

BE

PATIENT UNTO THE

LORD'S

COMING:

VARIOUS

EXHORTATIONS.

1. Go to now--Come now. A phrase to call solemn attention.

ye rich--who have neglected the true enjoyment of riches, which

consists in doing good. James intends this address to rich Jewish

unbelievers, not so much for themselves, as for the saints, that they

may bear with patience the violence of the rich

(Jas 5:7),

knowing that God will speedily avenge them on their oppressors

[BENGEL].

miseries that shall come--literally, "that are coming upon you"

unexpectedly and swiftly, namely, at the coming of the Lord

(Jas 5:7);

primarily, at the destruction of Jerusalem; finally, at His visible

coming to judge the world.

2. corrupted--about to be destroyed through God's curse

on your oppression, whereby your riches are accumulated

(Jas 5:4).

CALVIN thinks the sense is, Your riches perish

without being of any use either to others or even to yourselves, for

instance, your garments which are moth-eaten in your chests.

garments . . . moth-eaten--referring to

Mt 6:19, 20.

3. is cankered--"rusted through" [ALFORD].

rust . . . witness against you--in the day of

judgment; namely, that your riches were of no profit to any, lying

unemployed and so contracting rust.

shall eat your flesh--The rust which once ate your riches, shall

then gnaw your conscience, accompanied with punishment which shall prey

upon your bodies for ever.

as . . . fire--not with the slow process of

rusting, but with the swiftness of consuming fire.

for the last days--Ye have heaped together, not treasures as ye

suppose (compare

Lu 12:19),

but wrath against the last days, namely, the coming judgment of the

Lord. ALFORD translates more literally, "In

these last days (before the coming judgment) ye laid up (worldly)

treasure" to no profit, instead of repenting and seeking salvation

(see on

Jas 5:5).

4. Behold--calling attention to their coming doom as no vain

threat.

labourers--literally "workmen."

of you kept back--So English Version rightly. Not as

ALFORD, "crieth out from you." The "keeping

back of the hire" was, on the part OF the

rich, virtually an act of "fraud," because the poor laborers

were not immediately paid. The phrase is therefore not, "kept back

virtual, rather than overt, fraud. James refers to

De 24:14, 15,

"At this day . . . give his hire, neither shall the

sun go down upon it, lest he CRY against thee unto

the Lord, and it be sin unto thee." Many sins "cry" to heaven for

vengeance which men tacitly take no account of, as unchastity and

injustice [BENGEL]. Sins peculiarly offensive to

God are said to "cry" to Him. The rich ought to have given freely to

the poor; their not doing so was sin. A still greater sin was their not

paying their debts. Their greatest sin was not paying them to the poor,

whose wages is their all.

cries of them--a double cry; both that of the hire abstractly,

and that of the laborers hired.

the Lord of sabaoth--here only in the New Testament. In

Ro 9:29

it is a quotation. It is suited to the Jewish tone of the Epistle. It

reminds the rich who think the poor have no protector, that the Lord of

the whole hosts in heaven and earth is the guardian and avenger of the

latter. He is identical with the "coming Lord" Jesus

(Jas 5:7).

5. Translate, "Ye have luxuriated . . . and wantoned."

The former expresses luxurious effeminacy; the latter,

wantonness and prodigality. Their luxury was at the

expense of the defrauded poor

(Jas 5:4).

on the earth--The same earth which has been the scene of your

wantonness, shall be the scene of the judgment coming on you: instead

of earthly delights ye shall have punishments.

nourished . . . hearts--that is glutted your bodies

like beasts to the full extent of your hearts' desire; ye live to eat,

not eat to live.

as in a day of slaughter--The oldest authorities omit "as." Ye

are like beasts which eat to their hearts' content on the very

day of their approaching slaughter, unconscious it is near. The phrase

answers to "the last days,"

Jas 5:3,

which favors ALFORD'S translation there, "in," not

"for."

6. Ye have condemned . . . the just--The Greek

aorist expresses, "Ye are accustomed to condemn . . .

the just." Their condemnation of Christ, "the Just," is foremost in

James' mind. But all the innocent blood shed, and to be shed, is

included, the Holy Spirit comprehending James himself, called "the

Just," who was slain in a tumult. See my

Introduction.

This gives a peculiar appropriateness to the expression in this verse,

the same "as the righteous (just) man"

(Jas 5:16).

The justice or righteousness of Jesus and His people is what peculiarly

provoked the ungodly great men of the world.

he doth not resist you--The very patience of the Just one is

abused by the wicked as an incentive to boldness in violent

persecution, as if they may do as they please with impunity. God doth

"resist the proud"

(Jas 4:6);

but Jesus as man, "as a sheep is dumb before the shearers, so He opened

not His mouth": so His people are meek under persecution. The day will

come when God will resist (literally, "set Himself in array against")

His foes and theirs.

7. Be patient therefore--as judgment is so near

(Jas 5:1, 3),

ye may well afford to be "patient" after the example of the

unresisting Just one

(Jas 5:6).

brethren--contrasted with the "rich" oppressors,

Jas 5:1-6.

unto the coming of the Lord--Christ, when the trial of your

patience shall cease.

husbandman waiteth for--that is, patiently bears toils and

delays through hope of the harvest at last. Its "preciousness" (compare

Ps 126:6,

"precious seed") will more than compensate for all the past. Compare

the same image,

Ga 6:3, 9.

hath long patience for it--"over it," in respect to it.

until he receive--"until it receive"

[ALFORD]. Even if English Version be

retained, the receiving of the early and latter rains is not to be

understood as the object of his hope, but the harvest for which

those rains are the necessary preliminary. The early rain fell at

sowing time, about November or December; the latter rain, about March

or April, to mature the grain for harvest. The latter rain that shall

precede the coming spiritual harvest, will probably be another

Pentecost-like effusion of the Holy Ghost.

8. coming . . . draweth nigh--The Greek

expresses present time and a settled state.

1Pe 4:7,

"is at hand." We are to live in a continued state of expectancy of the

Lord's coming, as an event always nigh. Nothing can more

"stablish the heart" amidst present troubles than the realized

expectation of His speedy coming.

9. Grudge not--rather "Murmur not"; "grumble not." The

Greek is literally, "groan": a half-suppressed murmur of

impatience and harsh judgment, not uttered aloud or freely. Having

exhorted them to patience in bearing wrongs from the wicked, he now

exhorts them to a forbearing spirit as to the offenses given by

brethren. Christians, who bear the former patiently, sometimes are

impatient at the latter, though much less grievous.

lest . . . condemned--The best manuscript authorities

read, "judged." James refers to

Mt 7:1,

"Judge not lest ye be judged." To "murmur against one another"

is virtually to judge, and so to become liable to be

judged.

judge . . . before the door--referring to

Mt 24:33.

The Greek is the same in both passages, and so ought to be

translated here as there, "doors," plural. The phrase means "near at

hand"

(Ge 4:7),

which in the oldest interpretations [Targums of Jonathan and

Jerusalem] is explained, "thy sin is reserved unto the

judgment of the world to come." Compare "the everlasting doors"

(Ps 24:7,

whence He shall come forth). The Lord's coming to destroy Jerusalem is

primarily referred to; and ultimately, His coming again visibly to

judgment.

10. the prophets--who were especially persecuted, and therefore

were especially "blessed."

example of suffering affliction--rather, simply, "of

affliction," literally, "evil treatment."

11. count them happy--

(Mt 5:10).

which endure--The oldest authorities read, "which have endured,"

which suits the sense better than English Version: "Those who in

past days, like the prophets and Job, have endured trials." Such, not

those who "have lived in pleasure and been wanton on the earth"

(Jas 5:5),

are "happy."

patience--rather, "endurance," answering to "endure": the

Greek words similarly corresponding. Distinct from the

Greek word for "patience"

Jas 5:10.

The same word ought to be translated, "endurance,"

Jas 1:3.

He here reverts to the subject which he began with.

Job--This passage shows the history of him is concerning a real,

not an imaginary person; otherwise his case could not be quoted as an

example at all. Though he showed much of impatience, yet he always

returned to this, that he committed himself wholly to God, and at last

showed a perfect spirit of enduring submission.

and have seen--(with the eyes of your mind).

ALFORD translates from the old and genuine

reading, "see also," &c. The old reading is, however, capable of being

translated as English Version.

the end of the Lord--the end which the Lord gave. If Job had

much to "endure," remember also Job's happy "end." Hence, learn, though

much tried, to "endure to the end."

that--ALFORD and others translate,

"inasmuch as," "for."

pitiful . . . of tender mercy--The former refers to

the "feeling"; the latter, to the act. His pity is shown

in not laying on the patient endurer more trials than he is able

to bear; His mercy, in His giving a happy "end" to the trials

[BENGEL].

12. But above all--as swearing is utterly alien to the Christian

meek "endurance" just recommended.

swear not--through impatience, to which trials may tempt you

(Jas 5:10, 11).

In contrast to this stands the proper use of the tongue,

Jas 5:13.

James here refers to

Mt 5:34,

&c.

let your yea be yea--Do not use oaths in your everyday

conversation, but let a simple affirmative or denial be deemed enough

to establish your word.

condemnation--literally, "judgment," namely, of "the Judge" who

"standeth before the doors"

(Jas 5:9).

13. afflicted--referring to the "suffering affliction"

(Jas 5:10).

let him pray--not "swear" in rash impatience.

merry--joyous in mind.

sing psalms--of praise. Paul and Silas sang psalms even in

affliction.

14. let him call for the elders--not some one of the

elders, as Roman Catholics interpret it, to justify their usage in

extreme unction. The prayers of the elders over the sick would

be much the same as though the whole Church which they represent should

pray [BENGEL].

anointing him with oil--The usage which Christ committed to His

apostles was afterwards continued with laying on of hands, as a token

of the highest faculty of medicine in the Church, just as we find in

1Co 6:2

the Church's highest judicial function. Now that the miraculous gift of

healing has been withdrawn for the most part, to use the sign where the

reality is wanting would be unmeaning superstition. Compare other

apostolic usages now discontinued rightly,

1Co 11:4-15; 16:20.

"Let them use oil who can by their prayers obtain recovery for the

sick: let those who cannot do this, abstain from using the empty sign"

[WHITAKER]. Romish extreme unction is

administered to those whose life is despaired of, to heal the

soul, whereas James' unction was to heal the body.

CARDINAL CAJETAN

[Commentary] admits that James cannot refer to extreme unction.

Oil in the East, and especially among the Jews (see the Talmud,

Jerusalem and Babylon), was much used as a curative

agent. It was also a sign of the divine grace. Hence it was an

appropriate sign in performing miraculous cures.

in the name of the Lord--by whom alone the miracle was

performed: men were but the instruments.

15. prayer--He does not say the oil shall save: it is but

the symbol.

save--plainly not as Rome says, "save" the soul. but

heal "the sick": as the words, "the Lord shall raise him up,"

prove. So the same Greek is translated, "made (thee) whole,"

Mt 9:21, 22.

and if . . . sins--for not all who are sick are so

because of some special sins. Here a case is supposed of one visited

with sickness for special sins.

have committed--literally, "be in a state of having

committed sins," that is, be under the consequences of sins

committed.

they--rather, "it": his having committed sins shall be

forgiven him. The connection of sin and sickness is implied in

Isa 33:24;

Mt 9:2-5;

Joh 5:14.

The absolution of the sick, retained in the Church of England, refers

to the sins which the sick man confesses

(Jas 5:16)

and repents of, whereby outward scandal has been given to the Church

and the cause of religion; not to sins in their relation to God, the

only Judge.

16. The oldest authorities read, "Confess,

THEREFORE," &c. Not only in the particular case of

sickness, but universally confess.

faults--your falls and offenses, in relation to

one another. The word is not the same as sins.

Mt 5:23, 24;

Lu 17:4,

illustrate the precept here.

one to another--not to the priest, as Rome insists. The Church

of England recommends in certain cases. Rome compels

confession in all cases. Confession is desirable in the case of (1)

wrong done to a neighbor; (2) when under a troubled conscience

we ask counsel of a godly minister or friend as to how we may

obtain God's forgiveness and strength to sin no more, or when we desire

their intercessory prayers for us ("Pray for one another"): "Confession

may be made to anyone who can pray" [BENGEL]; (3)

open confession of sin before the Church and the world, in token

of penitence. Not auricular confession.

that ye may be healed--of your bodily sicknesses. Also that, if

your sickness be the punishment of sin, the latter being forgiven on

intercessory prayer, "ye may be healed" of the former. Also, that ye

may be healed spiritually.

effectual--intense and fervent, not "wavering"

(Jas 1:6),

[BEZA]. "When energized" by the Spirit, as

those were who performed miracles [HAMMOND]. This

suits the collocation of the Greek words and the sense well. A

righteous man's prayer is always heard generally, but his particular

request for the healing of another was then likely to be granted

when he was one possessing a special charism of the Spirit.

ALFORD translates, "Availeth much in its

working." The "righteous" is one himself careful to avoid "faults,"

and showing his faith by works

(Jas 2:24).

17. Elias . . . like passions as we--therefore it

cannot be said that he was so raised above us as to afford no example

applicable to common mortals like ourselves.

prayed earnestly--literally, "prayed with prayer": Hebraism for

prayed intensely. Compare

Lu 22:15,

"With desire I have desired," that is, earnestly desired.

ALFORD is wrong in saying, Elias' prayer that it

might not rain "is not even hinted at in the Old Testament history." In

1Ki 17:1

it is plainly implied, "As the Lord God of Israel liveth, before

whom I stand, there shall not be dew nor rain these years, but

according to my word." His prophecy of the fact was according to

a divine intimation given to him in answer to prayer. In jealousy for

God's honor

(1Ki 19:10),

and being of one mind with God in his abhorrence of apostasy, he prayed

that the national idolatry should be punished with a national judgment,

drought; and on Israel's profession of repentance he prayed for the

removal of the visitation, as is implied in

1Ki 18:39-42;

compare

Lu 4:25.

three years, &c.--Compare

1Ki 18:1,

"The third year," namely, from Elijah's going to Zarephath; the

prophecy

(Jas 5:1)

was probably about five or six months previously.

18. prayed . . . and--that is, "and so." Mark the

connection between the prayer and its accomplishment.

her fruit--her usual and due fruit, heretofore withheld on

account of sin. Three and a half years is the time also that the two

witnesses prophesy who "have power to shut and open heaven that it rain

not."

19. The blessing of reclaiming an erring sinner by the mutual

consent and intercessory prayer just recommended.

do err--more literally, "be led astray."

the truth--the Gospel doctrine and precepts.

one--literally, "any"; as "any" before. Everyone

ought to seek the salvation of everyone

[BENGEL].

20. Let him--the converted.

know--for his comfort, and the encouragement of others to do

likewise.

shall save--future. The salvation of the one so converted shall

be manifested hereafter.

shall hide a multitude of sins--not his own, but the sins of the

converted. The Greek verb in the middle voice requires this.

Pr 10:12

refers to charity "covering" the sins of others before men;

James to one's effecting by the conversion of another that that other's

sins be covered before God, namely, with Christ's atonement. He

effects this by making the convert partaker in the Christian covenant

for the remission of all sins. Though this hiding of sins was included

in the previous "shall save," James expresses it to mark in detail the

greatness of the blessing conferred on the penitent through the

converter's instrumentality, and to incite others to the same good

deed.

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