James 4-5

Since all wars and fightings come from the corruptions of our own hearts, it is right to mortify those lusts that war in the members. Wordly and fleshly lusts are distempers, which will not allow content or satisfaction. Sinful desires and affections stop prayer, and the working of our desires toward God. And let us beware that we do not abuse or misuse the mercies received, by the disposition of the heart when prayers are granted When men ask of God prosperity, they often ask with wrong aims and intentions. If we thus seek the things of this world, it is just in God to deny them. Unbelieving and cold desires beg denials; and we may be sure that when prayers are rather the language of lusts than of graces, they will return empty. Here is a decided warning to avoid all criminal friendships with this world. Worldly-mindedness is enmity to God. An enemy may be reconciled, but "enmity" never can be reconciled. A man may have a large portion in things of this life, and yet be kept in the love of God; but he who sets his heart upon the world, who will conform to it rather than lose its friendship, is an enemy to God. So that any one who resolves at all events to be upon friendly terms with the world, must be the enemy of God. Did then the Jews, or the loose professors of Christianity, think the Scripture spake in vain against this worldly-mindedness? or does the Holy Spirit who dwells in all Christians, or the new nature which he creates, produce such fruit? Natural corruption shows itself by envying. The spirit of the world teaches us to lay up, or lay out for ourselves, according to our own fancies; God the Holy Spirit teaches us to be willing to do good to all about us, as we are able. The grace of God will correct and cure the spirit by nature in us; and where he gives grace, he gives another spirit than that of the world. The proud resist God: in their understanding they resist the truths of God; in their will they resist the laws of God; in their passions they resist the providence of God; therefore, no wonder that God resists the proud. How wretched the state of those who make God their enemy! God will give more grace to the humble, because they see their need of it, pray for it are thankful for it, and such shall have it. Submit to God, ver. #(7). Submit your understanding to the truth of God; submit your wills to the will of his precept, the will of his providence. Submit yourselves to God, for he is ready to do you good. If we yield to temptations, the devil will continually follow us; but if we put on the whole armour of God, and stand out against him, he will leave us. Let sinners then submit to God, and seek his grace and favour; resisting the devil. All sin must be wept over; here, in godly sorrow, or, hereafter, in eternal misery. And the Lord will not refuse to comfort one who really mourns for sin, or to exalt one who humbles himself before him.

Our lips must be governed by the law of kindness, as well as truth and justice. Christians are brethren. And to break God's commands, is to speak evil of them, and to judge them, as if they laid too great a restraint upon us. We have the law of God, which is a rule to all; let us not presume to set up our own notions and opinions as a rule to those about us, and let us be careful that we be not condemned of the Lord. "Go to now," is a call to any one to consider his conduct as being wrong. How apt worldly and contriving men are to leave God out of their plans! How vain it is to look for any thing good without God's blessing and guidance! The frailty, shortness, and uncertainty of life, ought to check the vanity and presumptuous confidence of all projects for futurity. We can fix the hour and minute of the sun's rising and setting to-morrow, but we cannot fix the certain time of a vapour being scattered. So short, unreal, and fading is human life, and all the prosperity or enjoyment that attends it; though bliss or woe for ever must be according to our conduct during this fleeting moment. We are always to depend on the will of God. Our times are not in our own hands, but at the disposal of God. Our heads may be filled with cares and contrivances for ourselves, or our families, or our friends; but Providence often throws our plans into confusion. All we design, and all we do, should be with submissive dependence on God. It is foolish, and it is hurtful, to boast of worldly things and aspiring projects; it will bring great disappointment, and will prove destruction in the end. Omissions are sins which will be brought into judgment, as well as commissions. He that does not the good he knows should be done, as well as he who does the evil he knows should not be done, will be condemned. Oh that we were as careful not to omit prayer, and not to neglect to meditate and examine our consciences, as we are not to commit gross outward vices against light!

Public troubles are most grievous to those who live in pleasure, and are secure and sensual, though all ranks suffer deeply at such times. All idolized treasures will soon perish, except as they will rise up in judgment against their possessors. Take heed of defrauding and oppressing; and avoid the very appearance of it. God does not forbid us to use lawful pleasures; but to live in pleasure, especially sinful pleasure, is a provoking sin. Is it no harm for people to unfit themselves for minding the concerns of their souls, by indulging bodily appetites? The just may be condemned and killed; but when such suffer by oppressors, this is marked by God. Above all their other crimes, the Jews had condemned and crucified that Just One who had come among them, even Jesus Christ the righteous.

Consider him that waits for a crop of corn; and will not you wait for a crown of glory? If you should be called to wait longer than the husbandman, is not there something more worth waiting for? In every sense the coming of the Lord drew nigh, and all his people's losses, hardships, and sufferings, would be repaid. Men count time long, because they measure it by their own lives; but all time is as nothing to God; it is as a moment. To short-lived creatures a few years seem an age; but Scripture, measuring all things by the existence of God, reckons thousands of years but so many days. God brought about things in Job's case, so as plainly to prove that he is very pitiful and of tender mercy. This did not appear during his troubles, but was seen in the event, and believers now will find a happy end to their trials. Let us serve our God, and bear our trials, as those who believe that the end will crown all. Our eternal happiness is safe if we trust to him: all else is mere vanity, which soon will be done with for ever.

The sin of swearing is condemned; but how many make light of common profane swearing! Such swearing expressly throws contempt upon God's name and authority. This sin brings neither gain, nor pleasure, nor reputation, but is showing enmity to God without occasion and without advantage It shows a man to be an enemy to God, however he pretends to call himself by his name, or sometimes joins in acts of worship. But the Lord will not hold him guiltless that taketh his name in vain. In a day of affliction nothing is more seasonable than prayer. The spirit is then most humble, and the heart is broken and tender. It is necessary to exercise faith and hope under afflictions; and prayer is the appointed means for obtaining and increasing these graces. Observe, that the saving of the sick is not ascribed to the anointing with oil, but to prayer. In a time of sickness it is not cold and formal prayer that is effectual, but the prayer of faith. The great thing we should beg of God for ourselves and others in the time of sickness is, the pardon of sin. Let nothing be done to encourage any to delay, under the mistaken fancy that a confession, a prayer, a minister's absolution and exhortation, or the sacrament, will set all right at last, where the duties of a godly life have been disregarded. To acknowledge our faults to each other, will tend greatly to peace and brotherly love. And when a righteous person, a true believer, justified in Christ, and by his grace walking before God in holy obedience, presents an effectual fervent prayer, wrought in his heart by the power of the Holy Spirit, raising holy affections and believing expectations and so leading earnestly to plead the promises of God at his mercy-seat, it avails much. The power of prayer is proved from the history of Elijah. In prayer we must not look to the merit of man, but to the grace of God. It is not enough to say a prayer, but we must pray in prayer. Thoughts must be fixed, desires must be firm and ardent, and graces exercised. This instance of the power of prayer, encourages every Christian to be earnest in prayer. God never says to any of the seed of Jacob, Seek my face in vain. Where there may not be so much of miracle in God's answering our prayers, yet there may be as much of grace.

It is no mark of a wise or holy man, to boast of being free from error, or to refuse to acknowledge an error. And there is some doctrinal mistake at the bottom of every practical mistake. There is no one habitually bad, but upon some bad principle. This is conversion; to turn a sinner from the error of his ways, not merely from one party to another, or from one notion and way of thinking to another. There is no way effectually and finally to hide sin, but forsaking it. Many sins are hindered in the party converted; many also may be so in others whom he may influence. The salvation of one soul is of infinitely greater importance than preserving the lives of multitudes, or promoting the welfare of a whole people. Let us in our several stations keep these things in mind, sparing no pains in God's service, and the event will prove that our labour is not in vain in the Lord. For six thousand years He has been multiplying pardons, and yet his free grace is not tired nor grown weary. Certainly Divine mercy is an ocean that is ever full and ever flowing. May the Lord give us a part in this abundant mercy, through the blood of Christ, and the sanctification of the Spirit.

whence--The cause of quarrels is often sought in external circumstances, whereas internal lusts are the true origin. wars, &c.--contrasted with the "peace" of heavenly wisdom. "Fightings" are the active carrying on of "wars." The best authorities have a second "whence" before "fightings." Tumults marked the era before the destruction of Jerusalem when James wrote. He indirectly alludes to these. The members are the first seat of war; thence it passes to conflict between man and man, nation and nation. come they not, &c.--an appeal to their consciences. lusts--literally, "pleasures," that is, the lusts which prompt you to "desire" (see on Jas 4:2) pleasures; whence you seek self at the cost of your neighbor, and hence flow "fightings." that war--"campaign, as an army of soldiers encamped within" [Alford] the soul; tumultuously war against the interests of your fellow men, while lusting to advance self. But while warring thus against others they (without his knowledge) war against the soul of the man himself, and against the Spirit; therefore they must be "mortified" by the Christian.

Uncharitable Judgments, and Presumptuous Reckoning on the Future.

Ye lust--A different Greek word from that in Jas 4:1. "Ye desire"; literally, "ye set your mind (or heart) on" an object. have not--The lust of desire does not ensure the actual possession. Hence "ye kill" (not as Margin, without any old authority, "envy") to ensure possession. Not probably in the case of professing Christians of that day in a literal sense, but "kill and envy" (as the Greek for "desire to have" should be translated), that is, harass and oppress through envy [Drusius]. Compare Zec 11:5, "slay"; through envy, hate, and desire to get out of your way, and so are "murderers" in God's eyes [Estius]. If literal murder [Alford] were meant, I do not think it would occur so early in the series; nor had Christians then as yet reached so open criminality. In the Spirit's application of the passage to all ages, literal killing is included, flowing from the desire to possess so David and Ahab. There is a climax: "Ye desire," the individual lust for an object; "ye kill and envy," the feeling and action of individuals against individuals; "ye fight and war," the action of many against many. ye have not, because ye ask not--God promises to those who pray, not to those who fight. The petition of the lustful, murderous, and contentious is not recognized by God as prayer. If ye prayed, there would be no "wars and fightings." Thus this last clause is an answer to the question, Jas 4:1, "Whence come wars and fightings?"

Some of them are supposed to say in objection, But we do "ask" (pray); compare Jas 4:2. James replies, It is not enough to ask for good things, but we must ask with a good spirit and intention. "Ye ask amiss, that ye may consume it (your object of prayer) upon (literally, 'in') your lusts (literally, 'pleasures')"; not that ye may have the things you need for the service of God. Contrast Jas 1:5 with Mt 6:31, 32. If ye prayed aright, all your proper wants would be supplied; the improper cravings which produce "wars and fightings" would then cease. Even believers' prayers are often best answered when their desires are most opposed.

The oldest manuscripts omit "adulterers and," and read simply, "Ye adulteresses." God is the rightful husband; the men of the world are regarded collectively as one adulteress, and individually as adulteresses. the world--in so far as the men of it and their motives and acts are aliens to God, for example, its selfish "lusts" (Jas 4:3), and covetous and ambitious "wars and fightings" (Jas 4:1). enmity--not merely "inimical"; a state of enmity, and that enmity itself. Compare 1Jo 2:15, "love ... the world ... the love of the Father." whosoever ... will be--The Greek is emphatic, "shall be resolved to be." Whether he succeed or not, if his wish be to be the friend of the world, he renders himself, becomes (so the Greek for "is") by the very fact, "the enemy of God." Contrast "Abraham the friend of God."

in vain--No word of Scripture can be so. The quotation here, as in Eph 5:14, seems to be not so much from a particular passage as one gathered by James under inspiration from the general tenor of such passages in both the Old and New Testaments, as Nu 14:29; Pr 21:20; Ga 5:17. spirit that dwelleth in us--Other manuscripts read, "that God hath made to dwell in us" (namely, at Pentecost). If so translated, "Does the (Holy) Spirit that God hath placed in us lust to (towards) envy" (namely, as ye do in your worldly "wars and fightings")? Certainly not; ye are therefore walking in the flesh, not in the Spirit, while ye thus lust towards, that is, with envy against one another. The friendship of the world tends to breed envy; the Spirit produces very different fruit. Alford attributes the epithet "with envy," in the unwarrantable sense of jealously, to the Holy Spirit: "The Spirit jealously desires us for His own." In English Version the sense is, "the (natural) spirit that hath its dwelling in us lusts with (literally, 'to,' or 'towards') envy." Ye lust, and because ye have not what ye lust after (Jas 4:1, 2), ye envy your neighbor who has, and so the spirit of envy leads you on to "fight." James also here refers to Jas 3:14, 16.

But--"Nay, rather." he--God. giveth more grace--ever increasing grace; the farther ye depart from "envy" [Bengel]. he saith--The same God who causes His spirit to dwell in believers (Jas 4:5), by the Spirit also speaks in Scripture. The quotation here is probably from Pr 3:34; as probably Pr 21:10 was generally referred to in Jas 4:5. In Hebrew it is "scorneth the scorners," namely, those who think "Scripture speaketh in vain." resisteth--literally, "setteth Himself in array against"; even as they, like Pharaoh, set themselves against Him. God repays sinners in their own coin. "Pride" is the mother of "envy" (Jas 4:5); it is peculiarly satanic, for by it Satan fell. the proud--The Greek means in derivation one who shows himself above his fellows, and so lifts himself against God. the humble--the unenvious, uncovetous, and unambitious as to the world. Contrast Jas 4:4.

Submit to ... God--so ye shall be among "the humble," Jas 4:6; also Jas 4:10; 1Pe 5:6. Resist ... devil--Under his banner pride and envy are enlisted in the world; resist his temptations to these. Faith, humble prayers, and heavenly wisdom, are the weapons of resistance. The language is taken from warfare. "Submit" as a good soldier puts himself in complete subjection to his captain. "Resist," stand bravely against. he will flee--Translate, "he shall flee." For it is a promise of God, not a mere assurance from man to man [Alford]. He shall flee worsted as he did from Christ.

Draw nigh to God--So "cleave unto Him," De 30:20, namely, by prayerfully (Jas 4:2, 3) "resisting Satan," who would oppose our access to God. he will draw nigh--propitious. Cleanse ... hands--the outward instruments of action. None but the clean-handed can ascend into the hill of the Lord (justified through Christ, who alone was perfectly so, and as such "ascended" thither). purify ... hearts--literally "make chaste" of your spiritual adultery (Jas 4:4, that is, worldliness) "your hearts": the inward source of all impurity. double-minded--divided between God and the world. The "double-minded" is at fault in heart; the sinner in his hands likewise.

Be afflicted--literally, "Endure misery," that is, mourn over your wretchedness through sin. Repent with deep sorrow instead of your present laughter. A blessed mourning. Contrast Isa 22:12, 13; Lu 6:25. James does not add here, as in Jas 5:1, "howl," where he foretells the doom of the impenitent at the coming destruction of Jerusalem. heaviness--literally, "falling of the countenance," casting down of the eyes.

in the sight of the Lord--as continually in the presence of Him who alone is worthy to be exalted: recognizing His presence in all your ways, the truest incentive to humility. The tree, to grow upwards, must strike its roots deep downwards; so man, to be exalted, must have his mind deep-rooted in humility. In 1Pe 5:6, it is, Humble yourselves under the mighty hand of God, namely, in His dealings of Providence: a distinct thought from that here. lift you up--in part in this world, fully in the world to come.

Having mentioned sins of the tongue (Jas 3:5-12), he shows here that evil-speaking flows from the same spirit of exalting self at the expense of one's neighbor as caused the "fightings" reprobated in this chapter (Jas 4:1). Speak not evil--literally, "Speak not against" one another. brethren--implying the inconsistency of such depreciatory speaking of one another in brethren. speaketh evil of the law--for the law in commanding, "Love thy neighbor as thyself" (Jas 2:8), virtually condemns evil-speaking and judging [Estius]. Those who superciliously condemn the acts and words of others which do not please themselves, thus aiming at the reputation of sanctity, put their own moroseness in the place of the law, and claim to themselves a power of censuring above the law of God, condemning what the law permits [Calvin]. Such a one acts as though the law could not perform its own office of judging, but he must fly upon the office [Bengel]. This is the last mention of the law in the New Testament. Alford rightly takes the "law" to be the old moral law applied in its comprehensive spiritual fulness by Christ: "the law of liberty." if thou judge the law, thou art not a doer ... but a judge--Setting aside the Christian brotherhood as all alike called to be doers of the law, in subjection to it, such a one arrogates the office of a judge.

There is one lawgiver--The best authorities read in addition, "and judge." Translate, "There is One (alone) who is (at once) Lawgiver and Judge, (namely) He who is able to save and destroy." Implying, God alone is Lawgiver and therefore Judge, since it is He alone who can execute His judgments; our inability in this respect shows our presumption in trying to act as judges, as though we were God. who art thou, &c.--The order in the Greek is emphatic, "But (inserted in oldest manuscripts) thou, who art thou that judgest another?" How rashly arrogant in judging thy fellows, and wresting from God the office which belongs to Him over thee and THEM alike! another--The oldest authorities read, "thy neighbor."

Go to now--"Come now"; said to excite attention. ye that say--boasting of the morrow. To-day or to-morrow--as if ye had the free choice of either day as a certainty. Others read, "To-day and to-morrow." such a city--literally, "this the city" (namely, the one present to the mind of the speaker). This city here. continue ... a year--rather, "spend one year." Their language implies that when this one year is out, they purpose similarly settling plans for to come [Bengel]. buy and sell--Their plans for the future are all worldly.

what--literally, "of what nature" is your life? that is, how evanescent it is. It is even--Some oldest authorities read, "For ye are." Bengel, with other old authorities, reads, "For it shall be," the future referring to the "morrow" (Jas 4:13-15). The former expresses, "Ye yourselves are transitory"; so everything of yours, even your life, must partake of the same transitoriness. Received text has no old authority. and then vanisheth away--"afterwards vanishing as it came"; literally, "afterwards (as it appeared), so vanishing" [Alford].

Literally, "instead of your saying," &c. This refers to "ye that say" (Jas 4:13). we shall live--The best manuscripts read, "We shall both live and do," &c. The boasters spoke as if life, action, and the particular kind of action were in their power, whereas all three depend entirely on the will of the Lord.

now--as it is. rejoice in ... boastings--"ye boast in arrogant presumptions," namely, vain confident fancies that the future is certain to you (Jas 4:13). rejoicing--boasting [Bengel].

The general principle illustrated by the particular example just discussed is here stated: knowledge without practice is imputed to a man as great and presumptuous sin. James reverts to the principle with which he started. Nothing more injures the soul than wasted impressions. Feelings exhaust themselves and evaporate, if not embodied in practice. As we will not act except we feel, so if we will not act out our feelings, we shall soon cease to feel.

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.

unto the Lord's Coming: Various Exhortations.

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.

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).

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 by you," but "of you"; the latter implying 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).

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."

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.

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.

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.

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.

the prophets--who were especially persecuted, and therefore were especially "blessed." example of suffering affliction--rather, simply, "of affliction," literally, "evil treatment."

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.

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"