CHAPTER V.
ANALYSIS OF THE CHAPTER.
The subjects which are introduced in this chapter are the following:--
I. An address to rich men, and a severe condemnation of the
manner in which they lived, James 5:1-6. There have been various
opinions in regard to the persons here referred to.
(1.) Some have supposed that the address is to unbelieving Jews, and
that the punishment which the apostle threatens was that which was about
to be brought on the nation by the Roman armies. But, as Benson
well observes, it can hardly be presumed that the apostle supposed
that his letter would be read by the Jews, and it is not probable
therefore, that he would in this manner directly address them.
(2.) Another opinion has been, that this, like the rest of the epistle,
is addressed to professed Christians who had been Jews, and that
the design is to reprove faults which prevailed among them. It is
not supposed indeed, by those who hold this opinion, that all of those
who were rich among them were guilty of the sins here adverted to,
nor even that they were very prevalent among them. The rebuke
would be proper if the sins here referred to existed at all, and were
practised by any who bore the Christian name. As to any improbability
that professed Christians would be guilty of these faults, it
might be remarked that the period has been rare in the church, if it
has occurred at all, in which all that is here said of "rich men"
would not be applicable to some members of the church. Certainly
it is applicable in all those countries where slavery prevails; in
countries where religion is allied to the state; in all places where
the mass are poor, and the few are rich. It would be difficult now
to find any extended church on earth in relation to which the
denunciation here would not be applicable to some of its members.
But still it can hardly be supposed that men were tolerated in the
church, in the times of the apostles, who were guilty of the oppressions
and wrongs here referred to, or who lived in the manner here
specified. It is true, indeed, that such men have been, and are still
found, in the Christian church; but we should not, without the
clearest proof, suppose that such cases existed in the times of the
apostles.
(3.) The correct opinion therefore seems to be, that the
design of the apostle in this chapter was to encourage and strengthen
poor and oppressed Christians; to impart consolation to those who,
under the exactions of rich men, were suffering wrong. In doing
this, nothing would be more natural than for him first to declare his
views in regard to those who were guilty of these wrongs, and who
made use of the power which wealth gave to injure those in the
humble walks of life. This he does in the form of an address to rich
men--not perhaps expecting that they would see what he had written
but with a design to set before those to whom he wrote, and for
whose benefit the statement is made, in a vivid manner, the nature
of the wrongs under which they were suffering, and the nature of
the punishment which must come upon those who oppressed them.
Nothing would tend more effectually to reconcile those to whom he
wrote to their own lot, or do more to encourage them to bear theft
trials with patience. At the same time, nothing would do more to
keep them from envying the lot of the rich, or desiring the wealth
which was connected with such a mode of life.
II. The apostle exhorts those who were suffering under these
wrongs to exercise patience, James 5:7-11. He encourages them with
the hope that the Lord would come; he refers them to the example
of the farmer, who waits long for the fruit of the earth; he cautions
them against indulging in hard feelings and thoughts against others
more prospered than they were; he refers them, as examples of
patience, to the prophets, to the case of Job, and to the Lord Jesus
himself.
III. He adverts to a fault among them on the subject of swearing,
James 5:12. This subject is introduced here apparently because they
were in danger, through impatience, of expressing themselves in a
severe manner, and even of uttering imprecations on those who
oppressed them. To guard against this, he exhorts them to control
their temper, and to confine themselves in their conversation to a
simple affirmative or denial.
IV. He refers to the case of those who were sick and afflicted
among them, and directs them what to do, James 5:14-18. The duty
of those who were sick was to employ prayer--as the duty of those
who were in health and prosperity was praise. The afflicted were
to pray; the sick were to call for the elders of the church, who were
to pray over them, and to anoint them with oil in the name of the
Lord, not as "extreme unction," or with a view to their dying, but
with a view to their living. To encourage them thus to call in the
aid of praying men, he refers them to an illustrious instance of the
power of prayer in the case of Elijah.
V. In the close of the chapter and of the epistle, the apostle
adverts to the possibility that some among them might err from the
truth, and urges the duty of endeavouring to convert such,
James 5:19-20. To encourage them to do this, he states the important
consequences which would follow where such an effort would be successful.
He who should do this, would have the satisfaction of saving a soul
from death, and would hide from the universe a multitude of sins,
which otherwise, in the case of the erring brother, could not but
have been exposed in the great day of judgment.
Verse 1. Go to now. See Barnes "James 4:13".
Ye rich men. Not all rich men, but only that class of them who are
specified as unjust and oppressive. There is no sin in merely being rich;
where sin exists peculiarly among the rich, it arises from the manner in
which wealth is acquired, the spirit which it tends to engender in the
heart,
and the way in which it is used. See Barnes "Luke 6:24" and also
See Barnes "1 Timothy 6:9".
Weep and howl. Gr., "Weep howling." This would be expressive of very
deep distress. The language is intensive in a high degree, showing that
the calamities which were coming upon them were not only such as would
produce tears, but tears accompanied with loud lamentations. In the East,
it is customary to give expression to deep sorrow by loud out cries.
Compare Isaiah 13:6;; 14:31;; 15:2;; 16:7;; Jeremiah 4:8;; 47:2;; Joel 1:5.
For your miseries that shall come upon you. Many expositors, as Benson,
Witby, Macknight, and others, suppose that this refers to the approaching
destruction of Jerusalem by the Romans, and to the miseries which would be
brought in the siege upon the Jewish people, in which the rich would be
the peculiar objects of cupidity and vengeance. They refer to passages
in Josephus, which describe particularly the sufferings to which the rich
were exposed; the searching of their houses by the zealots, and the
heavy calamities which came upon them and their families. But there is
no reason to suppose that the apostle referred particularly to those
events. The poor as well as the rich suffered in that siege, and there
were no such special judgements then brought upon the rich as to show that
they were the marked objects of the Divine displeasure. It is much more
natural to suppose that the apostle means to say that such men as he here
refers to exposed themselves always to the wrath of God, and that they had
great reason to weep in the anticipation of his vengeance. The sentiments
here expressed by the apostle are not applicable merely to the Jews of his
time. If there is any class of men which has special reason to dread the
wrath of God at all times, it is just the class of men here referred to.
{+} "go to" or, "come"
{a} "ye rich men" Proverbs 11:28;; Luke 6:24
Verse 2. Your riches are corrupted. The word here rendered
corrupted (\~shpw\~) does not occur elsewhere in the
New Testament. It means, to cause to rot, to corrupt, to destroy. The
reference here is to their hoarded treasures; and the idea is, that they
had accumulated more than they needed for their own use; and that,
instead of distributing them to do good to others, or employing them in
any useful way, they kept them until they rotted or spoiled. It is to be
remembered, that a considerable part of the treasures which a man in the
East would lay up, consisted of perishable materials, as garments,
grain, oil, etc. Such articles of property were often stored up,
expecting that they would furnish a supply for many years, in case of
the prevalence of famine or wars. Compare Luke 12:18-19. A
suitable provision for the time to come cannot be forbidden; but the
reference here is to cases in which great quantities had been laid up,
perhaps while the poor were suffering, and which were kept until they
became worthless.
Your garments are moth-eaten. The same idea substantially is
expressed here in another form. As the fashions in the East did not
change as they do with us, wealth consisted much in the garments that
were laid up for show or for future use. See Barnes " :".
Q. Curtius says that when Alexander the Great was going to take
Persepolis, the riches of all Asia were gathered there together,
which consisted not only of a great abundance of gold and silver, but
also of garments, Lib. vi. c. 5. Horace tells us that when Lucullus
the Roman was asked if he could lend a hundred garments for the
theatre, he replied that he had five thousand in his house, of which
they were welcome to take part or all. Of course, such property would
be liable to be moth-eaten; and the idea here is, that they had amassed
a great amount of this kind of property which was useless to them,
and which they kept until it became destroyed.
{a} "Your riches are corrupted" Jeremiah 17:11
{b} "your garments are moth-eaten" Job 13:28
Verse 3. Your gold and silver is cankered. That is, that you
have heaped together, by injustice and fraud, a large amount, and have
kept it from those to whom it is due, (James 5:4,) until it has
become corroded. The word rendered is cankered, (\~katiwtai\~)
does not occur elsewhere in the New Testament. It properly means,
to cause to rust; to rust out, (Passow;) to be corroded with
rust, (Robinson;) to be spotted with rust. It is true that gold
and silver do not properly rust, or become oxidized, and
that they will not be corroded like iron and steel; but by being kept
long in a damp place they will contract a dark colour, resembling rust
in appearance. This seems to be the idea in the mind of the apostle. He
speaks of gold and silver as they appear after having been long
laid up without use; and undoubtedly the word which he uses here
is one which would to an ancient have expressed that idea, as well as
the mere literal idea of the rusting or oxidizing of metals.
There is no reason to suppose that the word was then used in the strict
chemical sense of rusting, for there is no reason to suppose
that the nature of oxidization was then fully understood.
And the rust of them. Another word is used here--\~iov\~. This
properly denotes something sent out or emitted, (from \~ihmi\~,) and is
applied to a missile weapon, as an arrow; to poison, as emitted from
the tooth of a serpent; and to rust, as it seems to be emitted from
metals. The word refers to the dark discoloration which appears
on gold and silver, when they have remained long without use.
Shall be a witness against you. That is, the rust or discoloration
shall bear testimony against you that the money is not used as it
should be, either in paying those to whom it is due, or in doing good
to others. Among the ancients, the gold and silver which any one
possessed was laid up in some secret and safe place.
See Barnes "Isaiah 45:3". There were no banks then in which money
might be deposited; there were few ways of investing money so as to produce
regular interests; there were no corporations to employ money in
joint operations; and it was not very common to invest money in
the purchase of real estate, and stocks and mortgages were little
known.
And shall eat your flesh as it were fire. This cannot be
taken literally. It must mean that the effect would be as if it
should corrode or consume their very flesh; that is, the fact of their
laying up treasures would be followed by painful consequences.
The thought is very striking, and the language in which it is conveyed
is singularly bold and energetic. The effect of thus heaping
up treasure will be as corroding as fire in the flesh. The reference
is to the punishment which God would bring on them for their
avarice and injustice--effects that will come on all now for the same
offences.
Ye have heaped treasure together for the last days. The
day of judgment; the dosing scenes of this world. You have been
heaping up treasure; but it will be treasure of a different kind from
what you have supposed. It is treasure not laid up for ostentation,
or luxury, or use in future life, but treasure the true worth of which
will be seen at the judgment-day. So Paul speaks of "treasuring
up wrath against the day of wrath, and revelation of the righteous
judgment of God," Romans 2:5. There are many who suppose they
are accumulating property that may be of use to them, or that may
secure them the reputation of possessing great wealth, who are in
fact accumulating a most fearful treasure against the day of final
retribution. Every man who is rich should examine himself closely
to see whether there is anything in the manner in which he has
gained his property, or in which he now holds it, that will expose
him to the wrath of God in the last day. That on which he so
much prides himself may yet bring down on him the vengeance of
heaven; and in the day of judgment he may curse his own madness
and folly in wasting his probation in efforts to amass property.
{a} "heaped treasure together" Romans 2:5
Verse 4. Behold, the hire of the labourers who have reaped down your In
fields. the previous verses the form of the sin which the
apostle specified was that they had hoarded their property, he
now states another form of their guilt, that, while doing this, they had
withheld what was due from the very labourers who had cultivated their
fields, and to whose labour they were indebted for what they had. The
phrase, "who have reaped down your fields," is used to denote labour
in general. This particular thing is specified, perhaps, because the
reaping of the harvest seems to be more immediately connected with the
accumulation of property. What is said here, however, will apply to all
kinds of labour. It may be remarked, also, that the sin condemned here
is one that may exist not only in reference to those who are hired to
cultivate a farm, but to all in our employ, to day-labourers, to
mechanics, to seamen, etc. It will apply, in an eminent degree, to those
who hold others in slavery, and who live by their unrequited toils. The
very essence of slavery is, that the slave shall produce by his labour
so much more than he receives for his own maintenance as to
support the master and his family in indolence. The slave is to do the
work which the master would otherwise be obliged to do; the advantage of
the system is supposed to be that the master is not under a necessity of
labouring at all. The amount which the slave receives is not
presumed to be what is a fair equivalent for what he does, or
what a freeman could be hired for; but so much less than his
labour is fairly worth, as to be a source of so much gain to
the master. If slaves were fairly compensated for their labour; if they
received what was understood to be a just price for what they
do, or what they would be willing to bargain for if they were free, the
system would at once come to an end. No owner of a slave would keep him
if he did not suppose that out of his unrequited toil he might make
money, or might be relieved himself from the necessity of labour, he who
hires a freeman to reap down his fields pays what the freeman regards as
a fair equivalent for what he does; he who employs a slave does
not give what the slave would regard as an equivalent, and
expects that what he gives will be so much less than an
equivalent, that he may be free alike from the necessity of labour and
of paying him what he has fairly earned. The very essence of
slavery, therefore, is fraud; and there is nothing to which the remarks
of the apostle here are more applicable than to that unjust and
oppressive system. Which is of you kept back by fraud. The Greek
word here used (\~aposterew\~) is rendered defraud, in
Mark 10:10;; 1 Corinthians 6:7-8;; 7:5; and destitute, in 1 Timothy 6:5.
It occurs nowhere else, except in the passage before us. It means to
deprive of, with the notion that that to which it is applied was
due to one, or that he had a claim on it. The fraud
referred to in keeping it back, may be anything by which the payment is
withheld, or the claim evaded--whether it be mere neglect to pay it; or
some advantage taken in making the bargain; or some evasion of the law;
or mere vexatious delay; or such superior power that he to whom it is
due cannot enforce the payment; or such a system that he to whom it is
fairly due is supposed in the laws to have no rights, and to be
incapable of suing or being sued. Any one of these things would come
under the denomination of fraud.
Crieth. That is, cries out to God for punishment.
The voice of this wrong goes up to heaven.
And the cries of them which have reaped are entered into the ears
of the Lord of sabaoth. That is, he hears them, and he will attend
to their cry. Compare Exodus 22:27. They are oppressed and wronged;
they have none to regard their cry on earth, and to redress their wrongs,
and they go and appeal to that God who will regard their cry, and
avenge them. On the phrase "Lord of sabaoth," or Lord of hosts, for so
the word sabaoth means, See Barnes "Isaiah 1:9", and
See Barnes "Romans 9:29". Perhaps by the use of the word here it is
implied that the God to whom they cry--the mighty Ruler of all worlds--
is able to vindicate them. It may be added, that the cry of the
oppressed and the wronged is going up constantly from all parts of the
earth, and is always heard by God. In his own time he will come forth to
vindicate the oppressed, and to punish the oppressor. It may be added,
also, that if what is here said were regarded as it should be by all
men, slavery, as well as other systems of wrong, would soon come to
an end. If everywhere the workman was fairly paid for his earnings;
if the poor slave who cultivates the fields of the rich were properly
compensated for his toil; if he received what a freeman would
contract to do the work for; if there was no fraud in withholding
what he earns, the system would soon cease in the earth. Slavery
could not live a day if this were done. Now there is no such compensation;
but the cry of oppressed millions will continue to go up
to heaven, and the period must come when the system shall cease.
Either the master must be brought to such a sense of right that he
will be disposed to do justice, and let the oppressed go free; or God
will so impoverish the lands where the system prevails as to make
all men see that the system is unprofitable and ruinous as compared
with free labour; or the oppressed will somehow become so acquainted
with their own strength and their rights that they shall
arise and assert their freedom; or under the prevalence of true religion
better views will prevail, and oppressors, turned to God, shall
relax the yoke of bondage; or God will so bring heavy judgments
in his holy providence on the oppressors, that the system of slavery
will everywhere come to an end on the earth. Nothing is more
certain than that the whole system is condemned by the passage of
Scripture before us; that it is contrary to the genuine spirit of
Christianity, and that the prevalence of true religion would bring it
to an end. Probably all slave holders feel that to place the Bible in
the hands of slaves, and to instruct them to read it, would be inconsistent
with the perpetuity of the system. Yet a system which
cannot survive the most full and free circulation of the sacred Scriptures,
must be founded in wrong.
{a} "the hire of the laborers" Jeremiah 22:13;; Malachi 3:5
{b} "are entered into the ears of the Lord" Exodus 22:27
{+} "Sabaoth" or, "Hosts"
Verse 5. Ye have lived in pleasure on the earth. One of the things to
which the rich are peculiarly addicted. Their wealth is supposed
to be of value, because it furnishes them the means of doing it.
Compare Luke 12:19;; 16:19. The word translated "lived in pleasure,"
(\~trufaw\~,) occurs only here in the New Testament. It means,
to live delicately, luxuriously, at ease. There is not in the word
essentially the idea of vicious indulgence, but that which
characterizes those who live for enjoyment. They lived in ease and
affluence on the avails of the labours of others; they indulged in what
gratified the taste, and pleased the ear and the eye, while those who
contributed the means of this were groaning under oppression. A life of
mere indolence and ease, of delicacy and luxury, is nowhere countenanced
in the Bible; and even where unconnected with oppression and wrong to
others, such a mode of living is regarded as inconsistent with the
purpose for which God made man, and placed him on the earth.
See Luke 12:19-20. Every man has high and solemn duties to
perform, and there is enough to be done on earth to give employment to
every human being, and to fill up every hour in a profitable and
useful way.
And been wanton. This word now probably conveys to most minds a sense
which is not in the original. Our English word is now commonly
used in the sense of lewd, lustful, lascivious. It was, however,
formerly used in the sense of sportive, joyous, gay, and was applied
to anything that was variable or fickle. The Greek word used here
(\~spatalaw\~) means, to live luxuriously or voluptuously.
See Barnes "1 Timothy 5:6", where the word is explained. It does not
refer necessarily to gross criminal pleasures, though the kind of
living here referred to often leads to such indulgences. There is a
close connexion between what the apostle says here, and what he
refers to in the previous verses--the oppression of others, and the
withholding of what is due to those who labour. Such acts of
oppression and wrong are commonly resorted to in order to obtain
the means of luxurious living, and the gratification of sensual pleasures.
In all countries where slavery exists, the things here referred
to are found in close connexion. The fraud and wrong by which
the reward of hard toil is withheld from the slave is connected with
indolence and sensual indulgence on the part of the master.
Ye have nourished your hearts. Or, yourselves--the word hearts here
being equivalent to themselves. The meaning is, that they appeared
to have been fattening themselves, like stall-fed beasts, for the day
of slaughter. As cattle are carefully fed, and are fattened with a
view to their being slaughtered, so they seemed to have been fattened
for the slaughter that was to come on them--the day of vengeance.
Thus many now live. They do no work; they contribute nothing
to the good of society; they are mere consumers--fruges consumere
nati; and, like stall-fed cattle, they seem to live only with reference
to the day of slaughter, and to the recompense which awaits them
after death.
As in a day of slaughter. There has been much variety in the
interpretation of this expression. Robinson (Lex.) renders it,
"like beasts in the day of slaughter, without care or forethought."
Rosenmuller (Morgenland) supposes that it means,
as in a festival; referring, as he thinks, to the custom among
the ancients of having a feast when a part of the animal was consumed in
sacrifice, and the rest was eaten by the worshippers. So Benson. On such
occasions, indulgence was given to appetite almost without limit; and
the idea then would be, that they had given themselves up to a life of
pampered luxury. But probably the more correct idea is, that they had
fattened themselves as for the day of destruction; that is, as animals
are fattened for slaughter. They lived only to eat and drink, and to
enjoy life. But, by such a course, they were as certainly preparing for
perdition, as cattle were prepared to be killed by being stall-fed.
{a} "lived in pleasure on the earth" Luke 16:19,25
{+} "wanton" or, "luxurious"
{++} "nourished" or, "pampered"
Verse 6. Ye have condemned and killed the just.
\~ton dikaion\~-- the just one, or the just man--for the
word used is in the singular number. This may either refer to the
condemnation and crucifixion of Christ--- meaning that their conduct
towards his people had been similar to the treatment of the Saviour, and
was in fact a condemnation and crucifixion of him afresh; or, that by
their rejection of him in order to live in sin, they in fact condemned
him and his religion; or, that they had condemned and killed
the just man--meaning that they had persecuted those who were
Christians; or, that by their harsh treatment of others in withholding
what was due to them, they had deprived them of the means of
subsistence, and had, as it were, killed the righteous. Probably the
true meaning is, that it was one of their characteristics that they had
been guilty of wrong towards good men. Whether it refers, however, to
any particular act of violence, or to such a course as would wear out
their lives by a system of oppression, injustice, and fraud, cannot now
be determined.
And he doth not resist you. Some have supposed that
this refers to God, meaning that he did not oppose them; that is,
that he bore with them patiently while they did it. Others suppose
that it should be read as a question--"and doth he not resist you?"
meaning that God would oppose them, and punish them for their
acts of oppression and wrong. But probably the true reference is
to the "just man" whom they condemned and killed; meaning
that they were so powerful that all attempts to resist them would
be vain, and that the injured and oppressed could do nothing but
submit patiently to their acts of injustice and violence. The sense
may be either that they could not oppose them--the rich men being
so powerful, and they who were oppressed so feeble; or that they
bore their wrongs with meekness, and did not attempt it. The
sins, therefore, condemned in these verses, (James 5:1-6,) and for which
it is said the Divine vengeance would come upon those referred
to, are these four:
(1,) that of hoarding up money when it was unnecessary for their real
support and comfort, and when they might do so much good with it,
(compare Matthew 6:19;)
(2,) that of keeping back the wages which was due to those who
cultivated their fields; that is, keeping back what would be a fair
compensation for their toil--applicable alike to hired men and to slaves;
(3,) that of giving themselves up to a life of ease, luxury, and
sensual indulgence; and,
(4,) that of wronging and oppressing good and just men--
men, perhaps in humble life, who were unable to vindicate their
rights, and who had none to undertake their cause; men who were
too feeble to offer successful resistance, or who were restrained by
their principles from attempting it. It is needless to say that there
are multitudes of such persons now on the earth, and that they
have the same reason to dread the Divine vengeance which the
same class had in the time of the apostle James.
{a} "resist you" Matthew 5:39
Verse 7. Be patient therefore, brethren. That is, under such wrongs as
the apostle had described in the previous verses. Those whom he
addressed were doubtless suffering under those oppressions, and his
object was to induce them to bear their wrongs without murmuring
and without resistance. One of the methods of doing this was by
showing them, in an address to their rich oppressors, that those who
injured and wronged them would be suitably punished at the day
of judgment, or that their cause was in the hands of God; and
another method of doing it was by the direct inculcation of the duty
of patience. See Barnes "Matthew 5:38" and also through verse 45.
The margin here is, be long patient, or suffer with long patience.
The sense of the Greek is, "be long-suffering, or let not your patience
be exhausted. Your courage, rigour, and forbearance is not to be
short-lived, but is to be enduring. Let it continue as long as there
is need of it, even to the coming of the Lord. Then you will be
released from sufferings."
Unto the coming of the Lord. The coming of the Lord Jesus--either
to remove you by death, or to destroy the city of Jerusalem and bring
to an end the Jewish institutions, or to judge the world and receive
his people to himself. The "coming of the Lord" in any way was an event
which Christians were taught to expect, and which would be connected with
their deliverance from troubles. As the time of his appearing was
not revealed, it was not improper to refer to that as an event that
might possibly be near; and as the removal of Christians by death is
denoted by the phrase "the coming of the Lord"--that is, his
coming to each one of us--it was not improper to speak of death in
that view. On the general subject of the expectations entertained
among the early Christians of the second advent of the Saviour,
See Barnes "1 Corinthians 15:51" and also
See Barnes "2 Thessalonians 2:2-3".
Behold, the husbandman waiteth for the precious fruit of the earth.
The farmer waits patiently for the grain to grow. It requires time to
mature the crop, and he does not become impatient. The idea seems to be,
that we should wait for things to develop themselves in their
proper season, and should not be impatient before that season arrives.
In due time we may expect the harvest to be ripened. We cannot
hasten it. We cannot control the rain, the sun, the seasons; and
the farmer therefore patiently waits until in the regular course of
events he has a harvest. So we cannot control and hasten the
events which are in God's own keeping; and we should patiently
wait for the developments of his will, and the arrangements of his
providence, by which we may obtain what we desire.
And hath long patience for it. That is, his patience is not exhausted.
It extends through the whole time in which, by the Divine arrangements,
he may expect a harvest.
Until he receive the early and latter rain. In the climate of
Palestine there are two rainy seasons, on which the harvest essentially
depends--the autumnal and the spring rains--called here and elsewhere
in the Scriptures the early and the latter rains. See
Deuteronomy 11:14;; Job 29:23;; Jeremiah 5:24. The autumnal or early rains of
Scripture, usually commence in the latter half of October or the beginning
of November; not suddenly, but by degrees, which gives opportunity for the
husbandman to sow his fields of wheat and barley. The rains come mostly
from the west or south-west, continuing for two or three days at a time,
and failing especially during the nights. The wind then chops round
to the north or east, and several days of fine weather succeed.
During the months of November and December the rains continue
to fall heavily; afterwards they return only at longer intervals, and
are less heavy; but at no period during the winter do they entirely
cease to occur. Snow often falls in Jerusalem, in January and
February, to the depth of a foot or more, but it does not last long.
Rain continues to fall more or less through the month of March,
but it is rare after that period. At the present time there are not
any particular periods of rain, or successions of showers, which
might be regarded as distinct rainy seasons. The whole period
from October to March now constitutes only one continued rainy
season, without any regularly intervening time of prolonged fair
weather. Unless, therefore, there has been some change in the
climate since the times of the New Testament, the early and the
latter rains for which the husbandman waited with longing, seem
rather to have implied the first showers of autumn, which revived
the parched and thirsty earth, and prepared it for the seed; and the
latter showers of spring, which continued to refresh and forward
the ripening crops and the vernal products of the fields. In ordinary
seasons, from the cessation of the showers in spring until their
commencement in October or November, rain never falls, and the
sky is usually serene.--Robinson's Biblical Researches, vol. ii., pp.
96-100.
{+} "Be patient" or, "Be long patient; or Suffer with long patience"
{a} "early and latter rain" Deuteronomy 11:14
Verse 8. Be ye also patient. As the farmer is. In due time, as
he expects the return of the rain, so you may anticipate deliverance
from your trials. Stablish your hearts. Let your purposes and your faith
be firm and unwavering. Do not become weary and fretful; but bear with
constancy all that is laid upon you, until the time of your deliverance
shall come.
For the coming of the Lord draweth nigh. Compare Revelation 22:10,12,20;
See Barnes "1 Corinthians 15:51". It is clear, I think, from this place,
that the apostle expected that that which he understood by "the coming
of the Lord" was soon to occur; for it was to be that by which
they would obtain deliverance from the trials which they
then endured. See James 5:7. Whether it means that he was soon to
come to judgment, or to bring to an end the Jewish policy and to set up
his kingdom on the earth, or that they would soon be removed by death,
cannot be determined from the mere use of the language. The most natural
interpretation of the passage, and one which will accord well with the
time when the epistle was written, is, that the predicted time of the
destruction of Jerusalem (Matthew 24) was at hand; that there were
already indications that that would soon occur; and that there was a
prevalent expectation among Christians that that event would be a
release from many trials of persecution, and would be followed by the
setting up of the Redeemer's kingdom. Perhaps many expected that the
judgment would occur at that time, and that the Saviour would set up a
personal reign on the earth. But the expectation of others might have
been merely--what is indeed all that is necessarily implied in the
predictions on the subject--that there would be after that a rapid and
extensive spread of the principles of the Christian religion in
the world. The destruction of Jerusalem and of the temple would
contribute to that by bringing to an end the whole system of Jewish
types and sacrifices; by convincing Christians that there was not to be
one central rallying-point, thus destroying their lingering prejudices
in favour of the Jewish mode of worship; and by scattering them abroad
through the world to propagate the new religion. The epistle was
written, it is supposed, some ten or twelve years before the destruction
of Jerusalem, (Intro., & 3,) and it is not improbable that there were
already some indications of that approaching event.
{+} "stablish" or, "Establish"
{a} "the coming of the Lord" Revelation 22:20
Verse 9. Grudge not one against another. Marg.,
"groan, grieve." The Greek word (\~stenazw\~) means,
to sigh, to groan, as of persons in distress, (Romans 8:23;)
and then to sigh or groan through impatience, fretfulness, ill-humour;
and hence to murmur, to find fault, to complain. The exact idea
here is, not that of grudging in the sense of dissatisfaction
with what others possess, or of being envious; it is that of being
fretful and impatient--or, to use a common word which more exactly
expresses the sense, that of grumbling. This may arise from many
causes; either because others have advantages which we have not, and we
are discontented and unhappy, as if it were wrong in them to
have such enjoyments; or because we, without reason, suppose they intend
to slight and neglect us; or because we are ready to take offence at any
little thing, and to "pick a quarrel" with them. There are some persons
who are always grumbling. They have a sour, dissatisfied,
discontented temper; they see no excellence in other persons; they are
displeased that others are more prospered, honoured, and beloved than
they are themselves; they are always complaining of what others do, not
because they are injured, but because others seem to them to be weak and
foolish; they seem to feel that it becomes them to complain if
everything is not done precisely as in their estimation it should be. It
is needless to say that this spirit--the offspring of pride--will make
any man lead a wretched life; and equally needless to say that it is
wholly contrary to the spirit of the gospel. Compare
Luke 3:14;; Philippians 4:11; 1 Timothy 6:8;; Hebrews 13:5.
Lest ye be condemned. That is, for judging others with this
spirit--
for this spirit is in fact judging them. See Barnes "Matthew 7:1".
Behold, the judge standeth before the door. The Lord Jesus, who is
soon to come to judge the world. See James 5:8. He is, as it were,
even now approaching the door--so near that he can hear all that you say.
{+} "grudge" or, "groan; or grieve"
{a} "standeth before the door" Revelation 3:20
Verse 10. Take, my brethren, the prophets. That is, in your trials and
persecutions. To encourage them to the exercise of patience, he
points them to the example of those who had trod the same thorny
path before them. The prophets were in general a much persecuted
race of men; and the argument on which the apostle relies from
their example is this:
(1,) that if the prophets were persecuted and tried, it may be expected
that other good men will be;
(2,) that they showed such patience in their trials as to be a model for
us.
An example of suffering affliction. That is, they showed us how
evils are to be borne.
{a} "example of suffering affliction and of patience" Hebrews 11:35-38
Verse 11. Behold, we count them happy which endure. The word
rendered "we count them happy," (\~makarizomen\~,) occurs only here
and in Luke 1:48, where it is rendered "shall call me
blessed." The word \~makariov\~, (blessed, or happy,)
however, occurs often. See Matthew 5:3-11;; 11:6;
Matthew 13:6, et saepe. The sense here is, we speak of their
patience with commendation. They have done what they ought to do, and
their name is honoured and blessed.
Ye have heard of the patience of Job. As one of the most illustrious
instances of patient sufferers. See Job 1:21. The book of Job was
written, among other reasons, to show that true religion would bear
any form of trial to which it could be subjected. See Job 1:9-11;
Job 2:5-6.
And have seen the end of the Lord. That is, the end or design which the
Lord had in the trials of Job, or the result to which he brought the
case at last--to wit, that he showed himself to be very merciful to
the poor sufferer; that he met him with the expressions of his approbation
for the manner in which he bore his trials; and that he
doubled his former possessions, and restored him to more than his
former happiness and honour. See Job 42. Augustine, Luther,
Wetstein, and others, understand this as referring to the death of
the Lord Jesus, and as meaning that they had seen the manner in
which he suffered death, as an example for us. But, though this
might strike many as the true interpretation, yet the objections to it
are insuperable.
(1.) It does not accord with the proper meaning of the word end,
(\~telov\~.) That word is in no instance applied to death, nor does it
properly express death. It properly denotes an end, term, termination,
completion: and is used in the following senses:
(a) to denote the end, the termination, or the last of anything,
Mark 3:26;; 1 Corinthians 15:24;; Luke 21:9;; Hebrews 7:3;
(b) an event, issue, or result, Matthew 26:58;; Romans 6:21;; 2 Corinthians 11:18;
(c) the final purpose,, that to which all the parts tend, and in which they
terminate, 1 Timothy 1:5;
(d) tax, custom, or tribute--what is paid for public ends or purposes,
Matthew 17:25;; Romans 13:7.
(2.) This interpretation, referring it to the death of the Saviour,
would not accord with the remark of the apostle in the close of the verse,
"that the Lord is very merciful." That is, what he says was "seen,"
or this was what was particularly illustrated in the case referred to.
Yet this was not particularly seen in the death of the Lord Jesus.
He was indeed most patient and submissive in his death, and it is
true that he showed mercy to the penitent malefactor; but this was
not the particular and most prominent trait which he evinced in his
death. Besides, if it had been, that would not have been the thing
to which the apostle would have referred here. His object was to
recommend patience under trials, not mercy shown to others; and
this he does by showing
(a) that Job was an eminent instance of it, and
(b) that the result was such as to encourage us to be patient. The
end or the result of the Divine dealings in his case was, that the
Lord was "very pitiful and of tender mercy;" and we may hope that it
will be so in our case, and should therefore be encouraged to be
patient under our trials.
That the Lord is very pitiful. As he showed deep compassion in
the case of Job, we have equal reason to suppose that he will in our own.
{a} "count them happy which endure" Psalms 94:12;; Matthew 5:10
{b} "patience of Job" Job 1:21
{c} "the end of the Lord" Job 42:10
Verse 12. But above all things. That is, be especially careful on this
point; whatever else is done, let not this be. The manner in which
James speaks of the practice referred to here, shows that he regarded
it as a sin of a very heinous nature; one that was by all means to
be avoided by those whom he addressed. The habit of swearing by
various things was a very common one among the Jews, and it was
important to guard those who from among them had been converted
to Christianity on that subject.
Swear not. See Barnes "Matthew 5:33-34" for this command
illustrated. Nearly the same things are mentioned here as objects
by which they were accustomed to swear which are referred to by the
Saviour.
But let your yea be yea. Let there be a simple affirmation,
unaccompanied by any oath or appeal to God or to any of his works.
A man who makes that his common method of speech is the man who will
be believed. See Barnes "Matthew 5:37".
Lest ye fall into condemnation. That is, for profaning the name of
God. "The Lord will not hold him guiltless that taketh his name in vain,"
Exodus 20:7.
{a} "swear not" Matthew 5:34
Verse 13. Is any among you afflicted? By sickness, bereavement,
disappointment, persecutions, loss of health or property. The word
used here refers to suffering evil of any kind, (\~kakopayei\~.)
Let him pray. That is, prayer is appropriate to trial. The mind
naturally resorts to it, and in every way it is proper. God only can
remove the source of sorrow; he can grant unto us "a happy issue
out of all our afflictions;" he can make them the means of sanctifying
the soul. Compare 2 Chronicles 33:12;; Psalms 34:4;; 107:6,13,28. It matters
not what is the form of the trial, it is a privilege which all have to
go to God in prayer. And it is an inestimable privilege. Health fails,
friends die, property is lost, disappointments come upon us, danger
threatens, death approaches--and to whom shall we go but to God? He
ever lives. He never fails us or disappoints us if we trust in him,
and his ear is ever open to our cries. This would be a sad world indeed,
if it were not for the privilege of prayer. The last resource of millions
who suffer--for millions suffer every day--would be taken away, if men
were denied the access to the throne of grace. As it is, there is no
one so poor that he may not pray; no one so disconsolate and forsaken
that he may not find in God a friend; no one so broken-hearted that he
is not able to bind up his spirit. One of the designs of affliction is
to lead us to the throne of grace; and it is a happy result of trials
if we are led by our trials to seek God in prayer.
Is any merry? The word merry now conveys an idea which is not
properly found in the original word here. It refers now, in common usage,
to light and noisy pleasure; to that which is jovial; to that which is
attended with laughter, or which causes laughter, as a merry jest. In
the Scriptures, however, the word properly denotes cheerful, pleasant,
agreeable, and is applied to a state of mind free from trouble--the
opposite of affliction-happy, Proverbs 15:13,16;; 17:22;; Isaiah 24:7;
Luke 15:23-24,29,32. The Greek word used here (\~euyumei\~) means,
literally, to have the mind well, (\~eu\~ and \~yumov\~;) that is, to
have it happy, or free from trouble; to be cheerful.
Let him sing psalms. That is, if any one is happy; if he is in health,
and is prospered; if he has his friends around him, and there is nothing
to produce anxiety; if he has the free exercise of conscience and
enjoys religion, it is proper to express that in notes of praise.
Compare Ephesians 5:19-20. On the meaning of the word here rendered
"sing psalms," See Barnes "Ephesians 5:9", where it is rendered making
melody. It does not mean to sing psalms in contradistinction from
singing hymns, but the reference is to any songs of praise. Praise is
appropriate to such a state of mind. The heart naturally gives utterance
to its emotions in songs of thanksgiving. The sentiment in this verse
is well expressed in the beautiful stanza,
In every joy that crowns my days,
In every pain I bear,
My heart shall find delight in praise,
Or seek relief in prayer.
Mrs. Williams.
{a} "pray" 2 Chronicles 33:12;; Jonah 2:2
{+} "merry" or, "cheerful"
{b} "sing psalms" Ephesians 5:19
Verse 14. Is any sick among you? In the previous verse the
reference was to affliction in general, and the duty there urged was one
that was applicable to all forms of trial. The subject of sickness,
however, is so important, since it so often occurs, that a specific
direction was desirable. That direction is to call in the aid of others
to lead our thoughts, and to aid us in our devotions, because one who is
sick is less able to direct his own reflections and to pray for himself
than he is in other forms of trial. Nothing is said here respecting the
degree of sickness, whether it is that which would be fatal if
these means were used or not; but the direction pertains to any kind
of illness.
Let him call for the elders of the church. Gr., presbyters.
See Barnes "Acts 15:2"; and also \\see Barnes on "Ac 11:30"\\.
It cannot be supposed that this refers to the apostles, for it
could not be that they would be always accessible; besides, instructions
like this were designed to have a permanent character, and to be
applicable to the church at all times and in all places. The reference,
therefore, is doubtless to the ordinary religious teachers of the
congregation; the officers of the church intrusted with its
spiritual interests. The spirit of the command would embrace those who
are pastors, and any others to whom the spiritual interests of the
congregation are confided--ruling elders, deacons, etc. If the allusion
is to the ordinary officers of the church, it is evident that the cure
to be hoped for (James 5:15) was not miraculous, but was that
to be expected in the use of appropriate means accompanied by prayer. It
may be added, as worthy of note, that the apostle says they should
"call" for the elders of the church; that is, they should
send for them. They should not wait for them to hear of
their sickness, as they might happen to, but they should cause them to
be informed of it, and give them an opportunity of visiting them and
praying with them. Nothing is more common than for persons--even members
of the church--to be sick a long time, and to presume that their
pastor must know all about it; and then they wonder that he does not
come to see them, and think hard of him because he does not. A pastor
cannot be supposed to know everything; nor can it be presumed that he
knows when persons are sick, any more than he can know anything else,
unless he is apprized of it; and many hard thoughts, and many suspicions
of neglect would be avoided, if, when persons are sick, they would in
some way inform their pastor of it. It should always be presumed of a
minister of the gospel that he is ready to visit the sick. But how can
he go unless he is in some way apprized of the illness of those who need
his counsel and his prayers? The sick send for their family
physician; why should they presume that their pastor will know
of their illness any more than that their physician will?
And let them pray over him. With him, and for him. A man who is
sick is often little capable of praying himself; and it is a privilege
to have some one to lead his thoughts in devotion. Besides, the prayer
of a good man may be of avail in restoring him to
health, James 5:15. Prayer is always one important means of
obtaining the Divine favour, and there is no place where it is more
appropriate than by the bedside of sickness. That relief from pain may
be granted; that the mind may be calm and submissive; that the medicines
employed may be blessed to a restoration to health; that past sins may
be forgiven; that he who is sick may be sanctified by his trials; that
he may be restored to health, or prepared for his "last change"--all
these are subjects of prayer which we feel to be appropriate in such a
case, and every sick man should avail himself of the aid of those who
"have an interest at the throne of grace," that they may be obtained.
Anointing him with oil. Oil, or unguents of various kinds, were
much used among the ancients, both in health and in sickness. The oil
which was commonly employed was olive oil.
See Barnes "Isaiah 1:6"; and also \\see Barnes on "Lu 10:34"\\.
The custom of anointing the sick with oil still prevails in the East,
for it is believed to have medicinal or healing properties.
Niebuhr (Beschrieb. von Arabien, s. 131) says, "The southern Arabians
believe that to anoint with oil strengthens the body, and secures it
against the oppressive heat of the sun, as they go nearly naked. They
believe that the oil closes the pores of the skin, and thus prevents the
effect of the excessive heat by which the body is so much weakened;
perhaps also they regard it as contributing to beauty, by giving the
skin a glossy appearance. I myself frequently have observed that the
sailors in the ships from Dsjidda and Loheia, as well as the common
Arabs in Tehama, anointed their bodies with oil, in order to guard
themselves against the heat. The Jews in Mocha assured Mr. Forskal, that
the Mohammoedans as well as the Jews, in Sana, when they were sick, were
accustomed to anoint the body with oil."
Rosenmuller, Morgenland, in loc.
In the name of the Lord. By the authority or direction of the
Lord; or as an act in accordance with his will, and that will meet with
his approbation. When we do anything that tends to promote virtue, to
alleviate misery, to instruct ignorance, to save life, or to prepare
others for heaven, it is right to feel that we are doing it in the name
of the Lord. Compare for such uses of the phrase "in the name of the
Lord," and "in my name,"
Matthew 10:22;; 18:6,20; Matthew 19:29;; 24:9;; Mark 9:41;; 13:13;; Luke 21:12,17;
Revelation 2:3;; Colossians 3:17. There is no reason to think that the phrase is
used here to denote any peculiar religious rite or "sacrament."
It was to be done in the name of the Lord, as any other good deed is.
{a} "any sick among you" Mark 16:18
Verse 15. And the prayer of faith. The prayer offered in faith,
or in the exercise of confidence in God. It is not said that the
particular form of the faith exercised shall be that the sick man will
certainly recover; but there is to be unwavering confidence in God, a
belief that he will do what is best, and a cheerful committing of the
cause into his hands. We express our earnest wish, and leave the case
with him. The prayer of faith is to accompany the use of means, or all
means would be ineffectual without the blessing of God.
Shall save the sick, and the Lord shall raise him up. This must
be understood, as such promises are everywhere, with this restriction,
that they will be restored to health if it shall be the will of God; if
he shall deem it for the best. It cannot be taken in the absolute and
unconditional sense, for then, if these means were used, the sick person
would always recover, no matter how often he might be sick, and he need
never die. The design is to encourage them to the use of these means
with a strong hope that it would be effectual. It may fairly be inferred
from this statement,
(1,) that there would be cases in large numbers where these means would
be attended with this happy result; and,
(2,) that there was so much encouragement to do it that it would be
proper in any case of sickness to make use of these means. It may be
added, that no one can demonstrate that this promise has not been in
numerous instances fulfilled. There are instances, not a few,
where recovery from sickness seems to be in direct answer to
prayer, and no one can prove that it is not so. Compare the case
of Hezekiah, in Isaiah 38:1-5.
And if he have committed sins, they shall be forgiven him.
Perhaps there maybe a particular allusion here to sins which may have
brought on the sickness as a punishment. In that case the removal of
the disease. in answer to prayer would be an evidence that the sin
was pardoned. Compare Matthew 9:2. But the promise may be understood
in a more general sense as denoting that such sickness would be the
means of bringing the sins of the past life to remembrance, especially
if the one who was sick had been unfaithful to his Christian vows; and
that the sickness in connexion with the prayers offered would bring him
to true repentance, and would recover him from his wanderings. On
backsliding and erring Christians sickness often has this effect; and
the subsequent life is so devoted and consistent as to show that the
past unfaithfulness of him who has been afflicted is forgiven.
This passage (James 5:14-15) is important, not only for the
counsel which it gives to the sick, but because it has been employed by
the Roman Catholic communion as almost the only portion of the Bible
referred to sustain one of the peculiar rites of their religion--
that of "extreme unction"--a "sacrament," as they suppose, to be
administered to those who are dying. It is of importance, therefore, to
inquire more particularly into its meaning. There can be but three views
taken of the passage:
I. That it refers to a miraculous healing by the apostles, or by
other early ministers of religion who were endowed with the power of
healing diseases in this manner. This is the interpretation of
Doddridge, Macknight, Benson, and others. But to this view the
objections seem to me to be insuperable.
(a) Nothing of this kind is said by the apostle, and this is
not necessary to be supposed in order to a fair interpretation of the
passage.
(b) The reference, as already observed, is clearly not to
the apostles, but to the ordinary officers of the church--for such a
reference would be naturally understood by the word presbyters;
and to suppose that this refers to miracles, would be to suppose that
this was a common endowment of the ordinary ministers of religion.
But there was no promise of this, and there is no evidence that they
possessed it. In regard to the extent of the promise, "they shall
lay hands on the sick, and they shall recover,"
See Barnes "Mark 16:17".
(c) If this referred to the power of working miracles, and if the
promise was absolute, then death would not have occurred at all among
the early disciples. It would have been easy to secure a restoration to
health in any instance where a minister of religion was at hand.
II. It is supposed by the Roman Catholics to give sanction to the
practice of "extreme unction," and to prove that this was practised in
the primitive church. But the objections to this are still more obvious.
(a) It was not to be performed at death, or in the immediate prospect of
death, but in sickness at any time. There is no hint that it was to be
only when the patient was past all hope of recovery, or in view of the
fact that he was to die. But "extreme unction," from its very nature, is
to be practised only where the patient is past all hope of recovery.
(b) It was not with a view to his death, but to his living, that it
was to be practised at all. It was not that he might be prepared
to die, but that he might he restored to health--"and the
prayer of faith shall save the sick,
and the Lord shall raise him up." But "extreme unction" can
be with no such reference, and no such hope. It is only with the
expectation that the patient is about to die; and if there were any
expectation that he would be raised up even by this ordinance,
it could not be administered as "extreme unction."
(c) The ordinance practised as "extreme unction" is a rite wholly
unauthorized in the Scriptures, unless it be by this passage. There are
instances indeed of persons being embalmed after death. It was a
fact also that the Saviour said of Mary, when she poured ointment on his
body, that she "did it for his burial," or with reference to his
burial, (See Barnes "Matthew 26:12";)but the Saviour did not say
that it was with reference to his death, or was designed in any
way to prepare him to die, nor is there any instance in the Bible in
which such a rite is mentioned. The ceremony of extreme unction has its
foundation in two things: first, in superstition, in the desire of
something that shall operate as a charm, or that shall possess physical
efficiency in calming the apprehensions of a troubled conscience, and in
preparing the guilty to die; and, second, in the fact that it gives
immense power to the priesthood. Nothing is better adapted to impart
such power than a prevalent belief that a minister of religion holds in
his hands the ability to alleviate the pangs of the dying, and to
furnish a sure passport to a world of bliss. There is deep philosophy in
that which has led to the belief of this doctrine--for the dying look
around for consolation and support, and they grasp at anything which
will promise ease to a troubled conscience, and the hope of heaven. The
gospel has made arrangements to meet this state of mind in a
better way--in the evidence which the guilty may have that by repentance
and faith their sins are blotted out through the blood of the cross.
III. The remaining supposition, therefore, and, as it seems to me, the
true one, is, that the anointing with oil was, in accordance with a
common custom, regarded as medicinal, and that a blessing was to be
invoked on this as a means of restoration to health. Besides what has
been already said, the suggestions may be made in addition:
(a) This was, as we have seen, a common usage in the East, and is to this
day.
(b) This interpretation meets all that is demanded to a fair understanding
of what is said by the apostle.
(c) Everything thus directed is rational and proper. It is proper to call
in the ministers of religion in time of sickness, and to ask their counsels
and their prayers. It is proper to make use of the ordinary means of
restorate to health. It was proper then, as it is now, to do this "in the
name of the Lord;" that is, believing that it is in accordance with his
benevolent arrangements, and making use of means which he has appointed.
And it was proper then, as it is now, having made of those means, to
implore the Divine blessing on them, and to feel that their efficacy
depends wholly on him. Thus used, there was ground of hope and of
faith in regard to the recovery of the sufferer; and no one can show
that in thousands of instances in the apostles' day, and since, the prayer
of faith, accompanying the proper use of means, may not have raised up
those who were on the borders of the grave, and who but for these means
would have died.
{a} "if he have committed sins" Isaiah 33:24
Verse 16. Confess your faults one to another. This seems
primarily to refer to those who were sick, since it is added,
"that ye may be healed." The fair interpretation is, that it
might be supposed that such confession would contribute to a
restoration to health. The case supposed all along here
(see James 5:15) is, that the sickness referred to had been
brought upon the patient for his sins, apparently as a punishment for
some particular transgressions. See Barnes "1 Corinthians 11:30". In
such a case, it is said that if those who were sick would make
confession of their sins, it would, in connexion with prayer, be an
important means of restoration to health. The duty inculcated, and which
is equally binding on all now, is, that if we are sick, and are
conscious that we have injured any persons, to make confession to them.
This indeed is a duty at all times, but in health it is often neglected,
and there is a special propriety that such confession should be made
when we are sick. The particular reason for doing it which is
here specified is, that it would contribute to a restoration to
health--"that ye may be healed." In the case specified, this might be
supposed to contribute to a restoration to health from one of two
causes:
(1.) If the sickness had been brought upon them as a special act
of Divine visitation for sin, it might be hoped that when the confession
was made the hand of God would be withdrawn; or
(2) in any case, if the mind was troubled by the recollection of guilt,
it might be hoped that the calmness and peace resulting from confession
would be favourable to a restoration to health. The former case would of
course be more applicable to the times of the apostles; the latter would
pertain to all times. Disease is often greatly aggravated by the trouble
of mind which arises from conscious guilt; and, in such a case, nothing
will contribute more directly to recovery than the restoration of peace
to the soul agitated by guilt and by the dread of a judgment to come.
This may be secured by confession--confession made first to God,
and then to those who are wronged. It may be added, that this is a duty
to which we are prompted by the very nature of our feelings when we are
sick, and by the fact that no one is willing to die with guilt on his
conscience; without having done everything that he can to be at peace
with all the world. This passage is one on which Roman Catholics rely to
demonstrate the propriety of "auricular confession," or
confession made to a priest with a view to an absolution of sin. The
doctrine which is held on that point is, that it is a duty to confess to
a priest, at certain seasons, all our sins, secret and open, of
which we have been guilty; all our improper thoughts, desires, words,
and actions; and that the priest has power to declare on such confession
that the sins are forgiven. But never was any text less pertinent to
prove a doctrine than this passage to demonstrate that. For,
(1,) the confession here enjoined is not to be made by a person in
health, that he may obtain salvation, but by a sick person, that he may
be healed.
(2.) As mutual confession is here enjoined, a priest would be as
much bound to confess to the people as the people to a priest.
(3.) No mention is made of a priest at all, or even of a
minister of religion, as the one to whom the confession is to be made.
(4.) The confession referred to is for "faults" with reference to
"one another," that is, where one has injured another; and nothing
is said of confessing faults to those whom we have not injured at all.
(5.) There is no mention here of absolution, either by a priest or any
other person.
(6.) If anything is meant by absolution that is scriptural, it may as
well be pronounced by one person as another; by a
layman as a clergyman. All that it can mean is, that God promises
pardon to those who are truly penitent, and this fact may as well be
stated by one person as another. No priest, no man whatever, is
empowered to say to another either that he is truly penitent, or to
forgive sin. "Who can forgive sins but God only?" None but he
whose law has been violated, or who has been wronged, can pardon
an offence. No third person can forgive a sin which a man has
committed against a neighbour; no one but a parent can pardon the
offences of which his own children have been guilty towards him;
and who call put himself in the place of God, and presume to pardon
the sins which his creatures have committed against him?
(7.) The practice of "auricular confession" is "evil, and only evil,
and that continually." Nothing gives so much power to a priesthood as the
supposition that they have the power of absolution. Nothing serves
so much to pollute the soul as to keep impure thoughts before the
mind long enough to make the confession, and to state them in words.
Nothing gives a man so much power over a female as to have it
supposed that it is required by religion, and appertains to the sacred
office, that all that passes in the mind should be disclosed to him.
The thought which but for the necessity of confession would have
vanished at once; the image which would have departed as soon as
it came before the mind but for the necessity of retaining it to make
confession--these are the things over which a man would seek to
have control, and to which he would desire to have access, if he
wished to accomplish purposes of villany. The very thing which a
seducer would desire would be the power of knowing all the thoughts of
his intended victim; and if the thoughts which pass through the soul
could be known, virtue would be safe nowhere. Nothing probably under
the name of religion has ever done more to corrupt the morals of a
community than the practice of auricular confession.
And pray one for another. One for the other; mutually. Those who have
done injury, and those who are injured, should pray for each other.
The apostle does not seem here, as in James 5:14-15, to refer
particularly to the prayers of the ministers of religion, or the elders of
the church, but refers to it as a duty appertaining to all Christians.
That ye may be healed. Not with reference to death, and
therefore not relating to "extreme unction," but in order that the sick
may be restored again to health. This is said in connexion with the duty
of confession, as well as prayer; and it seems to be implied
that both might contribute to a restoration to health. Of the way in
which prayer would do this, there can be no doubt; for all
healing comes from God, and it is reasonable to suppose that this might
be bestowed in answer to prayer. Of the way in which confession
might do this, see the remarks already made. We should be deciding
without evidence if we should say that sickness never comes now as a
particular judgment for some forms of sin, and that it might not be
removed if the suffering offender would make full confession to God, or
to him whom he has wronged, and should resolve to offend no more.
Perhaps this is, oftener than we suppose, one of the methods which God
takes to bring his offending and backsliding children back to himself,
or to warn and reclaim the guilty. When, after being laid on a bed of
pain, his children are led to reflect on their violated vows and their
unfaithfulness, and resolve to sin no more, they are raised up again to
health, and made eminently useful to the church. So calamity, by disease
or in other forms, often comes upon the vicious and the abandoned. They
are led to reflection and to repentance. They resolve to reform, and the
natural effects of their sinful course are arrested, and they become
examples of virtue and usefulness in the world.
The effectual fervent prayer. The word effectual is not the most
happy translation here, since it seems to do little more than to state
a truism--that a prayer which is effectual is availing--that is,
that it is effectual. The Greek word (\~energoumenh\~) would be
better rendered by the word energetic, which indeed is derived from it.
The word properly refers to that which has power; which in its own nature
is fitted to produce an effect. It is not so much that it actually does
produce an effect, as that it is fitted to do it. This is the kind of
prayer referred to here. It is not listless, indifferent, cold, lifeless,
as if there were no vitality in it, or power, but that which is adapted
to be efficient--earnest, sincere, hearty, persevering. There is but
a single word in the original to answer to the translation effectual
fervent. Macknight and Doddridge suppose that the reference is to
a kind of prayer "inwrought by the Spirit," or the "inwrought
prayer;" but the whole force of the original is expressed by the
word energetic, or earnest.
Of a righteous man. The quality on which the success of the prayer
depends is not the talent, learning, rank, wealth, or office of the man
who prays, but the fact that he is a "righteous man," that is, a good
man; and this may be found in the ranks of the poor, as certainly as
the rich; among laymen, as well as among the ministers of religion;
among slaves, as well as among their masters.
Availeth much. \~iscuei\~. Is strong; has efficacy; prevails. The idea
of strength or power is that which enters into the word; strength
that overcomes resistance and secures the object. Compare.Matthew 7:28;
Acts 19:16; Revelation 12:8. It has been said that "prayer moves the arm
that moves the world;" and if there is anything that can prevail with God,
it is prayer-- humble, fervent, earnest petitioning. We have no power
to control him; we cannot dictate or prescribe to him; we cannot resist him
in the execution of his purposes; but we may ASK him for what we desire,
and he has graciously said that such asking may effect much for
our own good and the good of our fellow-men. Nothing has been more clearly
demonstrated in the history of the world than that prayer is effectual
in obtaining blessings from God, and in accomplishing great and valuable
purposes. It has indeed no intrinsic power; but God has graciously purposed
that his favour shall be granted to those who call upon him, and that what
no mere human power can effect should be produced by his power in
answer to prayer.
{a} "confess your faults" Acts 19:18
{+} "faults" or, "offences"
{b} "availeth much" Psalms 145:19
Verse 17. Elias. The common way of writing the word Elijah in the
New Testament, Matthew 11:14;; 16:14;; 17:3, etc.
Was a man subject to like passions as we are. This does not mean
that Elijah was passionate in the sense in which that word is
now commonly used; that is, that he was excitable or irritable, or that
he was the victim of the same corrupt passions and propensities to which
other men are subject; but that he was like afflicted; that he
was capable of suffering the same things, or being affected in the
same manner. In other words, he was a mere man, subject to the same
weaknesses and infirmities as other men. See Barnes "Acts 14:15". The
apostle is illustrating the efficacy of prayer. In doing this, he refers to
an undoubted case where prayer had such efficacy. But to this it might
be objected that Elijah was a distinguished prophet, and that it was
reasonable to suppose that his prayer would be heard. It might be said
that his example could not be adduced to prove that the prayers of those
who were not favoured with such advantages would be heard; and especially
that it could not be argued from his case that the prayers of the
ignorant, and of the weak, and of children and of servants, would
be answered. To meet this, the apostle says that he was a mere man, with
the same natural propensities and infirmities as other men, and that
therefore his case is one which should encourage all to pray. It was an
instance of the efficacy of prayer, and not an illustration of
the power of a prophet.
And he prayed earnestly. Greek, "He prayed with prayer"--a
Hebraism, to denote that he prayed earnestly. Compare Luke 22:15.
This manner of speaking is common in Hebrew. Compare
1 Samuel 26:25;; Psalms 118:18; Lamentations 1:2. The reference here is undoubtedly to
1 Kings 17:1. In that place, however, it is not said that Elijah
prayed, but that he said, "As the Lord God of Israel liveth, before
whom I stand, there shall not be dew nor rain these three years, but
according to my word." Either James interprets this as a prayer, because it
could be accomplished only by prayer, or he states what had been handed
down by tradition as the way in which the miracle was effected. There can
be no reasonable doubt that prayer was employed in the case, for even the
miracles of the Saviour were accomplished in connexion with prayer,
John 11:41-42.
That it might not rain. Not to gratify any private resentment of
his, but as a punishment on the land for the idolatry which prevailed in
the time of Ahab. Famine was one of the principal methods by which God
punished his people for their sins.
And it rained not on the earth. On the land of Palestine, for so
the word earth is frequently understood in the Bible.
See Barnes "Luke 2:1". There is no reason to suppose that the
famine extended beyond the country that was subject to Ahab.
By the space. For the time.
Of three years and six months. See Barnes "Luke 4:25" to see
this explained. Compare Lightfoot, Horae Hebraicae, on Luke 4:25.
{+} "Elias" or, "Elijah"
{a} "he prayed earnestly" 1 Kings 17:1
{++} "earnestly" or, "in prayer"
Verse 18. And he prayed again. The allusion here seems to be to
1 Kings 18:42,45, though it is not expressly said there that
he prayed. Perhaps it might be fairly gathered from the
narrative that he did pray, or at least that would be the
presumption, for he put himself into a natural attitude of prayer. "he
cast himself down upon the earth, and put his face between his
knees," 1 Kings 18:42. In such circumstances, it is to be fairly
presumed that such a man would pray; but it is remarkable that
it is not expressly mentioned, and quite as remarkable that James should
have made his argument turn on a thing which is not expressly
mentioned, but which seems to have been a matter of inference.
It seems probable to me, therefore, that there was some tradition on
which he relied, or that it was a common interpretation of the passage
in 1 Kings 18 that Elijah prayed earnestly, and that this was
generally believed by those to whom the apostle wrote. Of the
fact that Elijah was a man of prayer, no one could doubt; and in
these circumstances the tradition and common belief were sufficient to
justify the argument which is employed here.
And the heaven gave rain. The clouds gave rain. "The heaven was
black with clouds and wind, and there was a great rain," 1 Kings 18:45.
And the earth brought forth her fruit. The famine ceased, and the
land again became productive. The case referred to here was indeed a
miracle, but it was a case of the power of prayer, and therefore to the
point. If God would work a miracle in answer to prayer, it is reasonable
to presume that he will bestow upon us the blessings which we need in
the same way.
{a} "he prayed again" 1 Kings 18:42,45
{+} "fruit" or, "produce"
Verse 19. Brethren, if any of you do err from the truth. Either
doctrinally and speculatively, by embracing error; or practically, by
falling into sinful practices. Either of these may be called "erring
from the truth," because they are contrary to what the truth teaches
and requires. What is here said does not appear to have any connexion
with what precedes, but the apostle seems to have supposed that such a
case might occur; and, in the conclusion of the epistle, he
called their attention to the importance of endeavouring to save an
erring brother, if such an instance should happen. The exhortation would
be proper in addressing a letter to any church, or in publicly
addressing any congregation.
And one convert him. This does not mean convert him as a sinner,
or regenerate him, but turn him from the error of his way; bring him
back from his wanderings; re-establish him in the truth, and in the
practice of virtue and religion. So far as the word used here is
concerned, (\~epistreqh\~,) he who had erred from the truth, and who was to
be converted, may have been a true Christian before. The word means simply
to turn, sc., from his way of error. See Barnes "Luke 22:32".
{a} "one convert him" Matthew 18:15
Verse 20. Let him know. Let him who converts the other know for his
encouragement.
That he which converteth the sinner from the error of his way.
Any sinner; any one who has done wrong. This is a general
principle, applicable to this case and to all others of the same kind.
It is a universal truth that he who turns a sinner from a wicked path
does a work which is acceptable to God, and which will in some way
receive tokens of his approbation. Compare Deuteronomy 12:3. No work
which man can perform is more acceptable to God; none will be followed
with higher rewards. In the language which is used here by the apostle,
it is evidently intended not to deny that success in converting a
sinner, or in reclaiming one from the error of his ways, is to be traced
to the grace of God; but the apostle here refers only to the Divine
feeling towards the individual who shalt attempt it, and the rewards
which he may hope to receive. The reward bestowed, the good intended and
done, would be the same as if the individual were able to do the work
himself God approves and loves his aims and efforts, though the success
is ultimately to be traced to himself.
Shall save a soul from death. It has been doubted whether this
refers to his own soul, or to the soul of him who is converted. Several
manuscripts, and the Vulgate, Syriac, Arabic, and Coptic versions, here
read, "his soul." The most natural interpretation of the passage
is to refer it to the soul of the one converted, rather than of him who
converts him. This accords better with the uniform teaching of the New
Testament, since it is nowhere else taught that the method of saving
our souls is by converting others; and this interpretation will
meet all that the scope of the passage demands. The object of the
apostle is to present a motive for endeavouring to convert one
who has wandered away; and assuredly a sufficient motive for that is
furnished in the fact, that by this means an immortal soul would be
saved from eternal ruin. The word death here must refer to
eternal death, or to future punishment. There is no other death
which the soul is in danger of dying. The body dies and moulders away,
but the soul is immortal. The apostle cannot mean that he would save the
soul from annihilation, for it is in no danger of that. This
passage proves, then, that there is a death which the soul may die; that
there is a condition which may properly be called death as a consequence
of sin; and that the soul will suffer that unless it is converted.
And shall hide a multitude of sins. Shall cover them over so
that they shall not be seen; that is, they shall not be punished. This
must mean either the sins which he has committed who is thus converted
and saved, or the sins of him who converts him. Whichever is the
meaning, a strong motive is presented for endeavouring to save a
sinner from the error of his ways. It is not easy to determine which is
the true sense. Expositors have been about equally divided respecting
the meaning. Doddridge adopts substantially both
interpretations, paraphrasing it, "not only procuring the pardon of
those committed by the convert, but also engaging God to look with
greater indulgence on his own character, and to be less ready to mark
severely what he has done amiss." The Jews regarded it as a meritorious
act to turn a sinner from the error of his ways, and it is
possible that James may have had some of their maxims in
his eye. Compare Clarke, in loc. Though it may not be possible
to determine with certainty whether the apostle here refers to the sins
of him who converts another, or of him who is converted, yet it seems to
me that the reference is probably to the latter, for the following
reasons:
(1.) Such an interpretation will meet all that is fairly implied in
the language.
(2.) This interpretation will furnish a strong motive for what the
apostle expects us to do. The motive presented is, according to this,
that sin will not be punished. But this is always a good motive
for putting forth efforts in the cause of religion, and quite as
powerful when drawn from our doing good to others as when applied
to ourselves.
(3.) This is a safe interpretation; the other is attended
with danger. According to this, the effort would be one of pure
benevolence, and there would be no danger of depending on what we do as
a ground of acceptance with God. The other interpretation would seem to
teach that our sins might be forgiven on some other ground than
that of the atonement by virtue of some act of our own. And
(4.) there might be danger, if it be supposed that this refers to the
fact that our sins are to be covered up by this act, of supposing that
by endeavouring to convert others we may live in sin with impunity; that
however we live, we shall be safe if we lead others to repentance
and salvation. If the motive be the simple desire to hide the sins of
others--to procure their pardon--to save a soul from death, without any
supposition that by that we are making an atonement for our own
sins--it is a good one, a safe one. But if the idea is that by this act
we are making some atonement for our own offences, and that we may thus
work out a righteousness of our own, the idea is one that is every way
dangerous to the great doctrine of justification by faith, and is
contrary to the whole teaching of the Bible. For these reasons it seems
to me that the true interpretation is, that the passage refers to the
sins of others, not our own; and that the simple motive here presented
is, that in this way we may save a fellow-sinner from being punished for
his sins. It may be added, in the conclusion of the Notes on this
epistle, that this motive is one which is sufficient to stimulate us to
great and constant efforts to save others. Sin is the source of all the
evil in the universe: and the great object which a benevolent heart
ought to have, should be that its desolating effects may be stayed; that
the sinner may be pardoned; and that the guilty soul may be saved from
its consequences in the future world. This is the design of God in the
plan of redemption; this was the object of the Saviour in giving himself
to die; this is the purpose of the Holy Spirit in renewing and
sanctifying the soul; and this is the great end of all those acts of
Divine Providence by which the sinner is warned and turned to God. When
we come to die, as we shall soon, it will give us more pleasure to be
able to recollect that we have been the means of saving one soul from
death, than to have enjoyed all the pleasures which sense can furnish,
or to have gained all the honour and wealth which the world can give.
{+} "converteth" or, "turneth"
{a} "hide a multitude of sins" Proverbs 10:12;; 1 Peter 4:8
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