Tiago 5
John Calvin · Citado em PreceptAustin
Tiago 5
Calvin observes, "Repentance has indeed its weeping, but being mixed with consolation, it does not proceed to howling." The life of luxury the rich have enjoyed is about to turn into a life filled with misery that includes suffering and "pain caused by physical diseases." (Exposition of James, Epistles of John, Peter, and Jude) Howl (3649)(ololuzo) is formed by onomatopoeia (sounds like howling) from the sound produced when one is crying aloud to the "gods" either in supplication or thanksgiving and resembles the sound of an ecstatic (exuberant) cry or shriek. It describes weeping accompanied by recurring shouts of pain. It was used in secular Greek especially of prayers and hymns of joy accompanied with shouts and shrieks uttered on festival days. Later it came to mean generally to cry aloud in joy or to shout. Ololuzo is also used in complaints meaning to shriek or howl as in the present context, for the rich have can have no expectation of joy in the future! For example, Isaiah writes "Wail, for the day of the LORD is near! It will come as destruction from the Almighty." (Isa 13:6+, cf Isa 13:9-11) A related word, alalazo is used in Mark 5:38 to describe mourners in the house of the synagogue official whose daughter had died; that there was a commotion, and that the people were not only loudly weeping but "loudly (polus = great magnitude) weeping (klaio) and wailing (alalazo)". Ross adds "James adds a second verb to intensify the utter wretchedness and hopelessness of the future of these men. This second verb, "howl ye," which occurs only here in N. T., is found in several passages in O. T., in close connection with the thought of imminent judgment; see Isa 13:6 (of Babylon), Isa. 15:3 (of Moab) and Isa. 23:1, 14 ("Howl, ye ships of Tarshish"). (The Epistles of James and John) Ololuzo - 19v in the OT all in the prophets, especially Isaiah - Isa. 10:10; Isa. 13:6; Isa. 14:31; Isa. 15:2; Isa. 15:3; Isa. 16:7; Isa. 23:1; Isa. 23:6; Isa. 23:14; Isa. 24:11; Isa. 52:5; Isa. 65:14; Jer. 2:23; Jer. 48:20; Jer. 48:31; Ezek. 21:12; Hos. 7:14; Amos 8:3; Zech. 11:2; Jas. 5:1 Miseries (5004)(talaiporia) is literally, a calloused (miserable) condition; wretchedness resulting from ongoing, intense affliction. It describes an emotional condition that arises in the present context from both inner or outer torment, and worst of all eternal torment! The rich are potentially destined for wretchedness, distress, trouble. James uses the related verb talaiporeo in James 4:9+ Be miserable (aorist imperative) and mourn (aorist imperative) and weep (aorist imperative); let your laughter be turned (aorist imperative) into mourning and your joy to gloom. There is an interesting twist for "In James 4:9+ his readers are commanded to make themselves miserable (talaiporeo - Be miserable) in all-out repentance. But here in James 5:1 the rich are told that God will send the miseries (talaiporia) of judgment upon them: (Burdick - Expositor's Bible Commentary) Proverbs 28:20 A faithful man will abound with blessings, But he who makes haste to be rich will not go unpunished. (Read Luke 12:16-21+) Jamieson on are coming upon you - unexpectedly and swiftly, namely, at the coming of the Lord (Jas 5:7); primarily, at the destruction of Jerusalem (ED: REFERRING TO 70 AD); finally, at His visible coming to judge the world. Courson writes that "Because the language in James 5:7 makes it clear that he is addressing the true believer (ED: HE USED "BRETHREN" IN VERSE 7 BUT NOT IN VERSES 1-6), James' harsh words here in verse three are not directed to true brothers, but to those who were only playing church. They are directed to those who thought they would be saved in the last day because of their wealth. They are directed to those who were using their money to be esteemed highly in the church." (Jon Courson's Application Commentary New Testament) Jamieson's comment reminds me of the return of the Stone (Christ) Who will crush all of the wealthy, godless kingdoms of this world and establish His Messianic Kingdom in which righteousness will dwell... “You continued looking until a STONE (CHRIST AT HIS SECOND COMING - cf Rev 19:11-16+)was cut out without hands, and it struck the statue on its feet of iron and clay and crushed them. 35 “Then the iron, the clay, the bronze, the silver and the gold were crushed all at the same time and became like chaff from the summer threshing floors; and the wind carried them away so that not a trace of them was found. But the stone that struck the statue became a great mountain and filled the whole earth.....44 “In the days of those kings the God of heaven will set up a kingdom which will never be destroyed, and that kingdom will not be left for another people; it will crush and put an end to all these kingdoms, but it will itself endure forever." (Da 2:34-35+, Da 2:44+) (See Christ the Stone) Are coming upon (1904)(eperchomai from epi = upon + erchomai = come) means literally to come upon or over a person or place. To draw near which can refer to people, events or time as shown in the nine NT uses. To come upon in the sense of arriving (Acts 14:19). To come upon in the sense of something happening or occurring (Acts 8:24) Eperchomai is used by Luke twice to describe the Holy Spirit coming upon individuals (Mary Lk 1:35, apostles Acts 1:8). Luke 21:26 uses eperchomai in a prophetic sense of coming global and heavenly catastrophic events, which is a good parallel with the catastrophe coming upon the wicked rich! The rich man in hell who cried: "I am tormented in this flame" (Luke 16:24+) is a case in point! Lehman Strauss - While it is true that a future judgment awaits the ungodly, James might have been referring to the destruction of Jerusalem, predicted by our Lord (Mt 24:1, 2), and fulfilled only a few years after the Apostle wrote his Epistle (ED: JAMES WRITTEN 45-50 AD, JERUSALEM DESTROYED 70 AD). Although the rich were killed and robbed of their possessions when Jerusalem was destroyed, the prophecy of James was not to have its complete fulfillment then. The miseries that were to come to pass were to extend to the "last days" (James 5:3), even "unto the coming of the Lord" (James 5:7). (James, Your Brother: Studies in the Epistle of James) THOUGHT - There is solemn teaching here for every Christian, seeing the miserable end of the godless, covetous rich, that he should never covet riches nor unwisely use that which he has come by honestly. (Lehman Strauss) ILLUSTRATION - Would you like to be rich? Very few would say, “Nah, it doesn’t interest me!” One wise guy said, “They say it’s better to be poor and happy than rich and miserable. But couldn’t something be worked out, such as being moderately wealthy and just a little moody?” (In Reader’s Digest, 9/82.)....The best sermon I’ve read on the problems of wealth was not a sermon, but a novel. It was not written by a Christian author, but by the famous writer, John Steinbeck. It is called The Pearl [Bantam Books]. It’s the story of a poor pearl diver who dreams of finding the perfect pearl. One day he actually finds it. The rest of the story unfolds how his once tranquil life turns into a growing nightmare as everyone else desperately tries to take his treasure from him. Every Christian would benefit from reading this powerful story!...Money is like a loaded gun: it can be extremely useful in certain situations, but you’ve got to use it carefully, or you may hurt others and yourself. Or, to use another analogy, money is like fire. Used properly and under control, fire is a helpful tool. But if it is used carelessly or with evil intent, it can become a powerful force that destroys both property and life. When combined with the fallen, greedy, selfish human heart, money can quickly corrupt. That’s why Jesus said (Mt 19:23-24), after the rich young ruler walked away from salvation, “Truly I say to you, it is hard for a rich man to enter the kingdom of heaven. Again I say to you, it is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom of God.” The disciples were astonished and said (Mat 19:25), “Then who can be saved?” Jesus replied (Mat 19:26), “With people this is impossible, but with God all things are possible.” In other words, it takes nothing less than the power of God to save us from the dangers of greed and selfishness that are bound up with wealth..(Steven Cole) ED: Cole's illustration reminds me of some of the stories of those who won mega lotteries - Read the tragic stories of 20 lottery winners. Steven J Lawson (Read Luke 18:18-27+) - Jesus saw through the outer facade into his heart. To the greed. To the materialism. To the worldliness. To the self-centeredness. What Jesus saw was a bankrupt heart. Empty and void. With the skill of a deft surgeon, Jesus cuts to the real issue of this man's heart: "One thing you still lack; sell all that you possess, and distribute it to the poor, and you shall have treasure in heaven; and come, follow Me." No, Jesus was not saying he must buy his way to Heaven. This man's problem was that money and power had become his master. His god. His life pursuit. Jesus was saying, "You must change ships in midstream and follow a new Master. I must become your new Number One. Reassign your life and all your possessions under My authority." Or it's no deal. This rich yuppie first looked at his money. Then at Christ. Back to his money. Then back to Christ. Which would it be? It was a moment of decision. Who would be his God? Money or the Master? The decision was cast. And money and power won. This young exec turned on his heels and vanished, leaving sad and grieved. His face fell, dejected. Why? Because he could not have it both ways. His money was too much to give up. Jesus watched him as he faded into the horizon and turned to His disciples saying, "How hard it is for those who are wealthy to enter the kingdom of God!" (Luke 18:24). Yes, it is hard for the rich to be saved. Hard because they have more "things" to forsake. Hard because they have to stand in line like everyone else and receive a free gift. Hard because they are more tied to this world. Hard because it is hard to forfeit power and control. How hard? "For it is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom of God," Jesus said. Now, that is hard. Hard, as in impossible. Camels don't fit through sewing needles. Unless it is in the movie Honey, I Shrunk the Camel. It is impossible for anyone to be saved who wants to keep control of his life and money. Impossible. I-M-P-0-S-S-I-B-L-E! (from Men Who Win: Pursuing the Ultimate Prize) OPPRESSING THE HIRELING JAMES 5:1–11 - James Smith Evidently many of the poor amongst the Christian Jews were oppressed by the wealthy, and defrauded of their hard earnings (verse 4). Faith in Christ and His Coming will lead us to a patient sufferance of evils we cannot avoid. “The Just One” is R.V. of verse 6. “Murdered the Righteous One “is Rotherham’s rendering. THE LABOURER’S: I. Hire. “Kept back by fraud” (4). Observe—“Crieth.” What a striking phrase. Crieth with a voice God can hear. II. Patience (7, 8, 10, 11). James turns from the oppressors to the oppressed. “Suffer with long patience” is the marginal note. This is wise advice. For agitation sometimes is futile. III. Hope. But why be patient? How long should patience be exercised? The defrauded labourer who cannot find immediate redress by man, must remember the future Advent of our Lord when all wrongs will be righted. Read in the prophecies of the Old Testament the glowing results of Messiah’s reign. Our great hope is the Coming of the Lord. That Coming “draweth nigh.” That was true in those days—how much more so in our day. There are impatient folk who desire immediate redress of all wrongs, and who object to the advice here given. This is the ideal, not immediately realizable. What then? Should not patience be allowed to operate until wrongs are swept away. And who will sweep these things off the face of the earth? Man has done his best and failed. Ah, there is one—the Man, Christ Jesus. “He, the Judge, standeth before the door” (verse 9). In the meantime, let us who cherish ardently this hope be patient, and reveal our patience in— IV. Silence. That is taught in verse 9. “Grudge not one against another,” is, in the margin, “Groan not one against another,” or, as J.N.D., “Complain not one against another,” or as Rotherham, “Be not sighing one against another.” Surely this means that, counting on the Coming of the One Who will sweep away all abuses and punish the oppressors, we shall cease to complain to one another, or of one another, ceasing to be constantly “dinning” into other people’s ears the story of our grievance. Groaning will give place to glorying—glorying in the Lord. Silent to man on our grievances because not silent to the Lord. V. Prayer (13). Ah, here is the great result of uncomplaining—we pour out into the ears of our loving God our sorrows, and the wrongs inflicted upon us. James 5:2 Your riches have rotted and your garments have become moth-eaten. NET James 5:2 Your riches have rotted and your clothing has become moth-eaten. GNT James 5:2 ὁ πλοῦτος ὑμῶν σέσηπεν καὶ τὰ ἱμάτια ὑμῶν σητόβρωτα γέγονεν, NLT James 5:2 Your wealth is rotting away, and your fine clothes are moth-eaten rags. KJV James 5:2 Your riches are corrupted, and your garments are motheaten. ESV James 5:2 Your riches have rotted and your garments are moth-eaten. ASV James 5:2 Your riches are corrupted, and your garments are moth-eaten. CSB James 5:2 Your wealth is ruined and your clothes are moth-eaten. NIV James 5:2 Your wealth has rotted, and moths have eaten your clothes. NKJ James 5:2 Your riches are corrupted, and your garments are moth-eaten. NRS James 5:2 Your riches have rotted, and your clothes are moth-eaten. YLT James 5:2 your riches have rotted, and your garments have become moth-eaten; NAB James 5:2 Your wealth has rotted away, your clothes have become moth-eaten, NJB James 5:2 Your wealth is rotting, your clothes are all moth-eaten. GWN James 5:2 Your riches have decayed, and your clothes have been eaten by moths. BBE James 5:2 Your wealth is unclean and insects have made holes in your clothing. Your riches have rotted: Jer 17:11 Mt 6:19,20 Lu 12:33 1Pe 1:4 your garments have become moth-eaten Jas 2:2 Job 13:28 Ps 39:11 Isa 50:9 51:8 Ho 5:12 James 5 Resources - Multiple Sermons and Commentaries RICHES ROT AND RUIN! Your riches have rotted and your garments have become moth-eaten - Rotted is the perfect tense signifying their riches would at some point reach a state of rot (and uselessness) and that state would persist permanently. Become (moth-eaten) is also in the perfect tense speaking of permanence. I am reminded of the quip that you don't see any U-Haul trailers (bringing along all the treasures and garments) following a funeral hearse! It is absolutely true that "You can't take it with you!" You can only send your investments on ahead to Heaven (study Mt 6:19-21+)! It is absolutely foolish the bumper sticker I saw on a big Mercedes "He who dies with the most toys wins!" Talk about self-deception. When a person is deceived by definition they do not even know they are deceived! We ALL need to hear and heed Jesus words And the one on whom seed was sown among the thorns, this is the man who hears the word, and the worry of the world and the deceitfulness (apate) of wealth (ploutos - same word James uses; also used of "riches" in Lk 8:14+) choke (suffocate, strangle completely) the word, and it becomes unfruitful. 23 “And the one on whom seed was sown on the good soil, this is the man who hears the word and understands it; who indeed bears fruit and brings forth, some a hundredfold, some sixty, and some thirty (THIS FRUIT IS SENT ON AHEAD IN OBEDIENCE TO JESUS' COMMAND IN Mt 6:20+)” (Mt 13:22-23) "WEALTH " at best, is only TEMPORARY and a part of this world. -- Therefore, our SECURITY should not rest in our wealth. A comedian once said "If money talks,all it ever says to me is goodbye!" Even comedians can be Biblical! Jesus clearly warned about the transient and corruptible nature of earthly treasures, commanding His hearers... “Do not store up (present imperative with a negative = stop doing this, implying they were doing this) for yourselves treasures on earth, where moth and rust destroy (aphanizo - used in Jas 4:14+ of our lives!), and where thieves break in and steal. (Mt 6:19+) Riches (wealth) (4149)(ploutos from pletho = to fill) properly denotes abundance, plentitude, and literally is used to refer to material wealth or prosperity (abundance of earthly, temporal goods) which is the meaning in the parable of the seed and the soils (Mt 13:22, Mk 4:19, Lk 8:14 = Material riches are deceitful and choke out reception of the Word of God. Be careful all you wealthy readers! Contrast spiritual riches - Ep 3:8) Indeed, think of the people who know whose whole lives glow with the glory of God for they are rich in spiritual possessions, albeit often poor in material possessions! In Greek Plutus was the god of riches. Liddell-Scott records secular uses of ploutos as referring to treasures of gold, silver, the "riches" of the earth. Our English word plutocrat means one who rules because of his wealth. In Greek the word is connected to pleroma, the word for "fullness" so that a rich person is one who is "full of money or property." The riches of this world do not compare with "the unfathomable riches (ploutos) of Christ" (Eph 3:8+), "the riches (ploutos) of His glory" (Eph 3:16+, Php 4:19+) and the "riches (ploutos) of the glory of this mystery among the Gentiles which is Christ in you, the hope of glory." (Col 1:27+) The prayer I frequently pray for myself and others is... I pray that the eyes of your heart may be enlightened, so that you will know what is the hope of His calling, what are the riches (ploutos) of the glory of His inheritance in the saints, and what is the surpassing greatness of His power toward us who believe. These are in accordance with the working of the strength of His might (Eph 1:18-19+) We all need to have the attitude of Moses who had access to the treasures of Egypt but who considered "the reproach (oneidismos) of Christ greater riches (ploutos) than the treasures of Egypt; for he was looking to the reward (AGAIN WE SEE THE WISE MAN SENDS HIS INVESTMENT/TREASURES ON AHEAD TO HEAVEN)." (Heb 11:26+) Steven
Tiago 5
Calvin writes that if James’ audience “observed faithfulness as they ought, in their words, there would have been no necessity of so many superfluous oaths.” How trustworthy is your speech? Can people believe what you say? Do you see no harm in telling “little white lies?” If you have been guilty of being less than truthful in your speech, then go make amends with those you have offended and ask the Lord to help you make your tongue always speak the truth. Judgment (2920)(krisis from krino = to judge, decide) means a decision or judgment, verdict, justice, court (tribunal). Earlier James used krisis explaining that "mercy triumphs over judgment." (Jas 2:13+). Related Resources: What does the Bible say about keeping your vows / oaths? What does it mean to let your yes be yes and your no be no? Why did oaths involve putting a hand under someone's thigh (Genesis 24:9)? Should a Christian make a promise? Is it wrong to swear to God? ILLUSTRATION - A boy was on the witness stand in an important lawsuit. The prosecuting attorney cross-examined him, then delivered, he thought, a crushing blow to the boy’s testimony. “Your father has been telling you how to testify, hasn’t he?” “Yes.” The boy didn’t hesitate with the answer. “Now, said the lawyer triumphantly, “just tell us how your father told you to testify.” “Well,” the boy said modestly, “Father told me that the lawyers would try to tangle me in my testimony, but if I would just be careful to tell the truth, I could repeat the same thing every time.” JAMES 5:12—Is oath-taking forbidden or blessed? - Norman Geisler PROBLEM: This and many other verses (cf. Hosea 4:2; Matt. 5:33–37) condemn oath-taking. In James’ words, “Above all, my brethren, do not swear, either by heaven or by earth or with any other oath.” Jesus had said the same thing, namely, “Do not swear at all: neither by heaven … nor by the earth” (Matt. 5:34–35). On the other hand, there are many places in the Bible where oaths were taken and blessed by God (cf. Gen. 21:24; Deut. 6:13). Indeed, angels took oaths (Rev. 10:5–6), as did God Himself (Heb. 6:13). SOLUTION: Obviously there is a good sense of oath-taking and a bad sense that can be contrasted in the following manner: GOOD OATHS BAD OATHS True ones False ones To do good To do evil Sacred ones Profane ones Meaningful ones Vain ones Serious ones Frivolous ones Judicial ones Secret ones Nothing in the Bible condemns taking a courtroom oath “to tell the truth, the whole truth, and nothing but the truth, so help me God.” On the other hand, secret oaths taken in fraternal organizations which are contrary to God’s Word are forbidden by the Scriptures cited above. Even Jesus submitted to being put under oath by the high priest at His trial (Matt. 26:63). (When Cultists Ask) PURE SPEECH JAMES 5:12 - James Smith There is a closer connection between this verse and the subject of the oppression of the hireling already dealt with, than at first sight imagined. Under the galling pressure of injury and oppression one is tempted to the use of expletives, of impure and unwise speech, as one outlet, but this is here forbidden. Is not this verse but an echo of words spoken on the Mount by the illustrious Brother of James, as recorded in Matthew 5:33–37. Our speech, to be golden, must be: I. Pure. “Swear not.” II. Unadorned. “Let your yea be yea,” etc. III. Dignified. As becometh believers. IV. Inspired. By and from the right source. “For whatsoever is more than these cometh of evil” (Matt. 5:37); or, as Weymouth, “Comes from the evil one,” suggesting that the Evil One is the author of impure and undignified speech. V. Disturbing. Anything else causes us “to fall into condemnation,” disturbing our own consciences, and grieving the Lord. Several years ago the UPI wire services carried this prayer by Reverend Fred Holloman, chaplain of the Kansas Senate: Omniscient Father: Help us to know who is telling the truth. One side tells us one thing, and the other just the opposite. And if neither side is telling the truth, we would like to know that, too. And if each side is telling half the truth, give us the wisdom to put the right halves together. In Jesus’ name, Amen. The report didn’t indicate the tone with which the chaplain delivered the prayer—whether with a twinkling Mark Twain irony or righteous despair. However it was prayed, it represents a biting cynicism regarding those in public life. One of the rich and famous, Ernest Hemingway was an inveterate liar who lied about everything including his childhood, his athletic prowess, his military exploits, his liaisons, so that he was, as one of his wives called him, “the biggest liar since Munchausen.”(Preaching the Word - Kent Hughes) Lehman Strauss - An example of the wrong kind of an oath, which is sinful swearing, is the lodge oath taken by millions of men and women. I quote but one of many: "Binding myself under no less a penalty than that of having my throat cut across, my tongue torn out by its roots, and buried in the rough sands of the sea at low-water mark, where the tide ebbs and flows twice in twenty-four hours, should I ever knowingly or willingly violate this my solemn oath and obligation as an Entered Apprentice Mason. So help me God, and keep me steadfast in the due performance of the same." "Binding myself under no less a penalty than that of having my left breast torn open, my heart plucked out, and given as a prey to the wild beasts of the field and the fowls of the air..." "Binding myself under no less a penalty than that of having my body severed in twain, my bowels taken from thence and burned to ashes, the ashes scattered to the four winds of heaven, so that no more trace or remembrance may be had of so vile and perjured a wretch as I, should I ever knowingly or willingly violate this my solemn obligation as a Master Mason. So help me God, and keep me steadfast in the due performance of the same." Study carefully the above oath, and then ask yourself how any Christian in his right mind could possibly bind himself to such a penalty. Actually he has sworn to suicide, to "that of having my throat cut across." Such an unholy and profane oath dishonors God and His Holy Word, and ought never to be taken by any one, much less a Christian. Actually, the oath taken by the Entered Apprentice is not known by him until he hears it for the first time to swear to it. He has no choice but to swear allegiance to a blind oath. How utterly ridiculous! How foolish and absurd! My own conviction is that a Christian should never be a member of a lodge where he is unequally yoked with unbelievers and where he must swear to secrecy an oath he has never before heard. (Lehman Strauss Commentary - James, Your Brother: Studies in the Epistle of James) Related Resources: Free Masonry Oaths - related article What is Free Masonry and what do Free Masons believe? - See bottom of page which discusses the following topic "When a Christian takes the oath of Freemasonry, he is swearing to the following doctrines that God has pronounced false and sinful" James 5:13 Is anyone among you suffering? Then he must pray. Is anyone cheerful? He is to sing praises. NET James 5:13 Is anyone among you suffering? He should pray. Is anyone in good spirits? He should sing praises. GNT James 5:13 Κακοπαθεῖ τις ἐν ὑμῖν, προσευχέσθω· εὐθυμεῖ τις, ψαλλέτω· NLT James 5:13 Are any of you suffering hardships? You should pray. Are any of you happy? You should sing praises. KJV James 5:13 Is any among you afflicted? let him pray. Is any merry? let him sing psalms. ESV James 5:13 Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing praise. ASV James 5:13 Is any among you suffering? Let him pray. Is any cheerful? Let him sing praise. CSB James 5:13 Is anyone among you suffering? He should pray. Is anyone cheerful? He should sing praises. NIV James 5:13 Is any one of you in trouble? He should pray. Is anyone happy? Let him sing songs of praise. NKJ James 5:13 Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing psalms. NRS James 5:13 Are any among you suffering? They should pray. Are any cheerful? They should sing songs of praise. YLT James 5:13 Doth any one suffer evil among you? let him pray; is any of good cheer? let him sing psalms; NAB James 5:13 Is anyone among you suffering? He should pray. Is anyone in good spirits? He should sing praise. NJB James 5:13 Any one of you who is in trouble should pray; anyone in good spirits should sing a psalm. GWN James 5:13 If any of you are having trouble, pray. If you are happy, sing psalms. BBE James 5:13 Is anyone among you in trouble? let him say prayers. Is anyone glad? let him make a song of praise. Is anyone among you suffering: 2Ch 33:12,13 Job 33:26 Ps 18:6 50:15 91:15 116:3-5 118:5 Ps 142:1-3 La 3:55,56 Ho 6:1 Jon 2:2,7 Lu 22:44 23:42 Ac 16:24,25 2Co 12:7-10 Heb 5:7 Is anyone cheerful: Judges 16:23-25 Da 5:4 He is to sing praises: 1Ch 16:9 Ps 95:2 105:2 Mic 4:5 Mt 26:30 1Co 14:26 Eph 5:19 Col 3:16,17 Rev 5:9-14 7:10 14:3 19:1-6 James 5 Resources - Multiple Sermons and Commentaries REASONS FOR PRAYER AND PRAISE Steven Cole introduces this section - Prayer is the obvious theme of verses Ja 5:13-18, with the noun or verb occurring in every verse. With the mention of suffering (Ja 5:13), James brings us full circle back to Ja 1:2-3, where he opened the book with the radical command to consider it all joy when we encounter various trials. The only way that we can do that is to view every difficulty through a God-ward perspective and to depend on God through prayer. (James 5:13-16 The God-dependent Community) Hiebert says "In these five verses (James 5:13-18) James offers his final and basic portrayal of living faith. The life that is dominated by a living faith will turn to God amid the varied experiences and vicissitudes encountered. It is this constant turning to God in all circumstances that gives meaning, unity, and empowerment to the Christian life." (James Commentary) Rod Mattoon entitles his sermon in James 5:13 "He is Lord in Times of Pressure." (James Commentary) In James 5:13 and James 5:14 note that the charge is to the individual to take the initiative - let him pray, let him sin, let him call (James 5:14). Lehmann Strauss offers some wise counsel on these somewhat controversial passages - Ever since we commenced this series of devotional studies in the Epistle of James, I have been looking forward to these verses dealing with bodily healing. While I find no special delight in preaching from controversial passages in Holy Scripture, this portion of God's Word now before us has always intrigued me. I approach it prayerfully and carefully, seeking only the mind of the Holy Spirit. Please do not look for an exhaustive explanation in this treatise. Others before me have tried and come short. The wide disagreement and varied ideas of many commentators suggest that there is hidden truth here, some of which might never be clearly understood until we get to heaven. (James, Your Brother: Studies in the Epistle of James) R C H Lenski ties the present passage to the preceding prohibition on swearing or making oaths even though there is no connecting particle in the Greek text (no kai = and, etc) - It should not be difficult to see that v. 12, which is to stop this habit of swearing, is closely associated with the right use of God's name in prayer. How can a person who is constantly swearing meaningless oaths in his daily talk do any real praying or have the elders pray for him when he becomes ill? (The Interpretation of The Epistle to the Hebrews and The Epistle of James) The Psalmist David (who knew a little about suffering afflictions!) reminds us that believers are not immune to suffering writing "Many are the afflictions of the righteous, But the LORD delivers (Hebrew = to snatch or tear away, to rescue: Lxx = rhuomai = rescue from danger) him out of them all. (Psalm 34:19) Is anyone among you suffering? - Is anyone in trouble, experiencing misfortune or calamity (physical, mental, personal, financial, spiritual, etc) is a direct question to each of the believers in the body. Suffering is in the present tense describing continuous suffering. Suffering is not confined to bodily illness, but any kind of adversity. James used the noun form kakopatheia in James 5:10 to describe the suffering of the prophets. Hiebert adds that "This resumption of the interrogative form (James 2:5-7, 14-16, 20-21, 25; James 3:13; James 4:1, 4-5, 14) with the answering imperatives is fully in keeping with James's vigorous style. The rhetorical questions challenge the readers directly, while the singular verbs make this final test of a living faith an individual matter." Strauss comments on suffering (kakopatheo) -- "It is the affliction of stressing and strenuous circumstances often the lot of God's own people. How do we act when some hardship strikes? What is the first thing we do or say when trouble comes? There can be no satisfying relief in an angry outburst or in the utterance of an oath such as is forbidden in verse twelve. During my many years as a pastor, varied have been the reactions of different people to their hardships. Some have gone to pieces physically, demanding immediate medical attention. Others grumbled and complained like the children of Israel in the wilderness (Nu 11:1; 21:5, 6). A few have even bitterly blamed God for being unloving and unfair." (James, Your Brother: Studies in the Epistle of James) Suffering (enduring hardship) (2553)(kakopatheo from kakos = evil + pathos = passion) is a general term which meant to suffer physical pain, hardship, troubles, problems, difficulties, evils or distress of various kinds. In secular Greek kakopatheo was used to describe the hardships inherent in military service (cf compound verb sugkakopatheo in 2 Ti 1:8+ and 2 Ti 2:3+) and also meant to suffer misfortune or to be in distress. In 2 Ti 2:9+ (suffer hardship even to imprisonment as a criminal), 2 Ti 4:5+ (Paul's charge to Timothy to "be sober in all things, endure hardship) the verb means voluntary, patient endurance of hardship and suffering for sake of the Gospel. Zodhiates on kakopatheo - The compound verb itself, then, means in effect "to suffer the evil blows of the outside world." Gilbrant on kakopatheo - Used in connection with sōma, “body,” this verb can be used to speak of sickness. Another meaning, though not as common, is “to bear hardship patiently,” frequently in connection with military service. In non-biblical Greek of the New Testament era, Josephus employs kakopatheō to mean “to run into trouble” and also “to be able to endure trouble,” again frequently in military contexts (e.g., Antiquities 10.11.1). Its only occurrence in the Septuagint (Lxx) is found in Jonah 4:10. In that verse God reproved Jonah for having more pity for a withered gourd, which he did not “labor” over or make grow, than for an entire city of undiscerning people (Nineveh). Brian Bell reminds us that James nickname was "Ol’ Camel Knees - Just like a laborer’s hands testify to his occupation, or a runners feet to his training, James callused knees testified to a life of serious prayer. So, we should listen up to what James has to say regarding Prayer! He walked his talk...on his knees! How is your prayer life presently? Too often our petitions fit the description of prayer given by Thomas Brooks who said, "Cold prayers are as arrows without heads, as swords without edges, as birds without wings; they pierce not, they cut not, they fly not up to heaven. Cold prayers always freeze before they reach heaven.” Many kinds of prayer are named here: prayer for the sick, prayer for forgiveness, prayer for the nation, even prayer for the weather. There is no need that prayer cannot meet & no problem that prayer cannot solve. (Sermon) Ross - Do not break out into oaths, says James, nor into needless repining and grumbling. Pray, rather. "We kneel how weak, we rise how full of power." (The Epistles of James and John) Moffatt writes that “Instead of murmuring against one another (James 5:9), or complaining peevishly, or breaking out into curses (OATHS), pray to God.” Rudolf Stier more holds that in these verses James "speaks further of the right use of the tongue; yet he goes back at once to the heart, from the ground of which, as before men, so also before God, our speech should come in its sincerity and simplicity, according to the spirit of our mind. We say very properly that praying is the best and holiest use of our tongue." (James 5:13 Praying and Singing,) Hiebert feels that "The absence of any connecting particle as well as the return to the interrogative form in James 5:13-14 suggest that James intended this portion of the letter as an independent paragraph. The unifying theme of these verses is the place and power of prayer in the believer's life. Every verse in this paragraph contains an explicit reference to prayer. James appropriately brings his tests of a living faith to a logical conclusion by insisting that Christian faith finds its center and power in a vital relationship with God through prayer in all the experiences of life. Through prayer the believer habitually lays hold of God's power for victory amid all these diverse experiences. Prayer constitutes the very heart of a vital Christian faith. Martin points out that "by concluding his work with an exhortation to prayer, especially for one another (James 5:16b) in the apostolic circle, James follows a pattern that is common in the NT epistles (Ro 15:30-32; Eph. 6:18-20; Phil. 4:6-7; Col. 4:2-4, Col 4:12; 1 Th 5:16-18, 1 Th 5:25; 2 Th 3:1-2; Philem. 22; Heb. 13:18-21; Jude 1:20-21)." James practiced what he preached. Eusebius quoted an ancient tradition saying that James spent so much time on his knees in the Temple praying for the people that his knees "became as hard as a camel's." (James Commentary) Related Resource: James -The Man With Camel Knees - All the Men in the Bible - Excerpt - He was a man who believed in the power of prayer, as evidenced by the space he devotes to it in his epistle. Because of his habit of always kneeling in intercession for the saints, his knees became calloused like a camel’s; thus he became known as “The Man with Camel’s Knees.”He was cruelly martyred by the Scribes and Pharisees, who cast him from the pinnacle of the Temple. As the fall did not kill him, his enemies stoned him, finally dispatching him with a fuller’s club (see Matt. 4:5; Luke 4:9). Across from the Valley of Jehoshaphat, there is a sepulcher called “The Tomb of St. James.” Zodhiates - The Christian is under pressure from the outside on every hand. Evil is all around, and here in this wicked and sin-stricken world we are caught in the very throes of evil. It is inescapable. We just cannot avoid bumping into the evil of our world no matter where we happen to live. Have you ever noticed that when you squeeze a rubber toy from underneath there is only one direction in which it can go, and that is upward? James is not speaking of the evil that is conceived and indulged in in the human heart. Sin within the heart usually will cause a man to go anywhere but upward. The sinning heart does not want to see the face of God. But it is different with the heart that is pure but must dwell in the midst of an evil and perverse generation, under pressure in the home, in business, at school, and even at church. Such a person finds only one direction in which to go, and that is upward, heavenward. That is why James says, "Someone among you is afflicted: let him pray." And he must pray, if he wants to avoid succumbing to outside pressure. Herein, then, is the benefit of affliction, that man's heart is drawn by necessity into the presence of God, and in His presence there is joy unspeakable, irrespective of the affliction that has driven man there. (Faith, Love & Hope: An Exposition of the Epistle of James) Then he must pray - This is a command in the present imperative, a command which can only be obeyed as one relies on the Holy Spirit for empowerment to obey so that they are in essence Praying in the Spirit. Are you in the valley of adversity and/or affliction? If so then James is writing to you dear believer! Believers need to make it their "reflex reaction," their habitual practice to turn to God when afflictions and adversity assail us! Hiebert adds that "Instead of indulging in introspective self-pity, or complaining loudly to others of his terrible situation, let him turn to God for refuge and strength. His prayer may not change the situation, but it can give strength to bear it bravely as he submits himself to the divine providence. James began his message to his readers by setting before them the proper attitude to be taken amid trials (James 1:2-4) and reminding them of the availability of prayer to gain the wisdom needed to react rightly to their trials (James 1:5)" (James Commentary) Strauss adds "Do not complain! Do not grumble! Pray! Every affliction is a call to prayer. There were times when I felt that God sent adversity to draw me closer to Him in prayer. This has been particularly true when I had become lax in my prayer life. We all must admit that affliction has a way of making the heart humble, contrite, and more dependent upon God." (Ibid) He must pray (4336)(proseuchomai from pros = toward, facing, before [emphasizing the direct approach of the one who prays in seeking God’s face] + euchomai = originally to speak out, utter aloud, express a wish, then to pray or to vow. Greek technical term for invoking a deity) in the NT is always used of prayer addressed to God (to Him as the object of faith and the One who will answer one’s prayer) and means to speak consciously (with or without vocalization) to Him, with a definite aim (See noun proseuche). Proseuchomai encompasses all the aspects of prayer -- submission, confession, petition, supplication (may concern one's own need), intercession (concerned with the needs of others), praise, and thanksgiving. Vine says that proseuchomai carries with it a notion of worship (but see the Greek word for worship = proskuneo) which is not present in the other words for prayer (eg, aiteo, deomai, both of which involve spoken supplication)