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John MacArthur · Citado em PreceptAustin
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MacArthur has an interesting explanation on why the readers would use swearing or oaths. He explains that "Fallen men are basically inveterate liars....That we live in a world of lies should surprise no one familiar with the Scriptures, which designate unregenerate humanity as children of the devil—the father of lies (John 8:44). That basic dishonesty has led men to impose oaths on others in an often futile attempt to force them to be truthful and keep their promises. Both the simple oaths of children, the sophisticated oaths often required by cults and other organizations, and everything from legal contracts to peace treaties are necessitated by the recognition of mankind’s basic dishonesty. Manifesting of this same dishonesty, the Jews not only swore according to Old Testament law by the name of the Lord (and occasionally violated such oaths), but also had developed the practice of swearing false, evasive, deceptive oaths by everything other than the name of the Lord (which alone was considered binding). They swore by anything other than the Lord for the very purpose of pretending to a truthfulness that they had no intention of maintaining. Jesus also condemned this practice (Matt. 5:33–36+; Mt 23:16–22). The custom of swearing oaths was a major part of life in biblical times. It had become an issue in the church, particularly the predominantly Jewish congregations to which James wrote. Since swearing oaths was an integral part of Jewish culture, Jewish believers brought that practice into the church. But such oath taking is unnecessary among Christians, whose speech is to be honest (Eph. 4:25; Col. 3:9), and whose lives are to demonstrate integrity and credibility. For believers, a simple yes or no should suffice because they are faithful to keep their word. Adamson in a sense sums up MacArthur's comment declaring that "swearing is necessary only in a society where truth is not reverenced." (NINCT - James) (bolding mine) Hiebert adds that "In the Jewish Mishnah, a compilation of decisions made by the rabbis on the interpretation of various points of the law, a whole tract is devoted to the subject of oaths. In the discussion of binding oaths it is asserted that oaths made "'by Shaddai' or 'by Sabaoth' or 'by the Merciful and Gracious' or 'by him that is longsuffering and of great kindness,' or by any substituted name, they are liable," but oaths "by heaven and by earth" are exempt. Oaths in which the name of God was used were held to be binding, whereas those in which no direct mention of God was made were not held to be binding. Thus the force of an oath that to all appearances seemed binding could be evaded by minute inaccuracies in the formula used. They developed the fine art of hiding the truth behind their pious oaths. It was the use of such subtle distinctions to escape the binding obligations of their oaths that Jesus and James condemned. Such a practice of pretending to appeal to God to establish the truth while deftly framing an oath not considered binding was the worst form of worldliness. It is the hypocrisy of furthering personal advantage under the pious guise of appealing to God to establish the truth." (James Commentary) William
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MacArthur says the rich were the "wicked wealthy who profess Christian faith and have associated themselves with the church, but whose real god is money." (MacArthur Study Bible) THOUGHTS - THERE IS ONLY ONE LETTER DIFFERENCE BETWEEN GOLD AND GOD! Worldlings make gold their god; saints make God their gold. Matthew Henry Many a man’s gold has lost him his God. George Swinnock The streets of gold do not have too great an appeal for those who pile up gold here on earth. A. W. Tozer James sounds like his half-brother Jesus - “But woe to you who are rich, for you are receiving your comfort in full." (Lk. 6:24+) In His words to Laodicea, the last of the Seven Churches in Revelation, Jesus gave a similar pronouncement ‘Because you say, “I am rich, and have become wealthy, and have need of nothing,” and you do not know that you are wretched and miserable and poor and blind and naked, I advise you to buy from Me gold refined by fire so that you may become rich, and white garments so that you may clothe yourself, and that the shame of your nakedness will not be revealed; and eye salve to anoint your eyes so that you may see. (Rev. 3:17-18+) Jesus warned about the potential eternal spiritual poverty of riches... And Jesus said to His disciples, “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.” (Mt 19:23-24) Weep and howl for your miseries which are coming upon you - Are coming upon (see eperchomai below) is in the present tense which depicts these woes as already on their way! They will not be delayed and will arrive on time! So rich men, you are to prepare to meet your Maker! No wonder James gives such a striking command to weep (aorist imperative) in view of these certain, even imminent future miseries. The idea of weep is weep aloud, expressing uncontainable, audible grief typically accompanied by wailing and sobbing, as when one suffers a traumatic personal loss or despair (like the death of a family member). Note specifically that misery is in the plural -- more than one thing will make the rich miserable! They will "need buckets for the tears when the crash comes upon" them. (Peterson) They will be ashamed and filled with remorse at how they had been such unfaithful stewards of God's riches and will wail over the many lost opportunities they had to do good! Miseries is an allusion to the final judgment of the wicked (see Eternal Punishment), not miseries in this life. This short temporal life is the rich man's "heaven," (as good as it will ever get), but for those they oppress this short life is their "hell" (as bad as it will ever get) so to speak. These future miseries stand in stark contrast to the present oppression of the poor, for the former will be eternal, while the latter will only be temporal. One is reminded of the exhortation by Paul in Second Corinthians that... momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison, while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal.(2 Cor 4:17-18+) Howl is in the present tense, calling for this to be their continual practice every time they contemplate their future wretched state. Of course, as explained, they are unlikely to read thi s and continually howl. But the oppressed believers understand the intent is that if they did read and understand their future fate, they would be howling. And this truth would serve to encourage the oppressed believers to bear up, knowing that the end is in sight! Steven
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MacArthur says in fact they maintained " a spirit of gentleness and meekness. By so doing they manifested the same attitude as Christ, who “while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously” (1 Pet. 2:23)." This is true of no Righteous Man more than Jesus the Scriptures recording "He was oppressed and He was afflicted, Yet He did not open His mouth; Like a lamb that is led to slaughter, And like a sheep that is silent before its shearers, So He did not open His mouth. " (Isaiah 53:7+) "WHO COMMITTED NO SIN, NOR WAS ANY DECEIT FOUND IN HIS MOUTH; and while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously. (1 Peter 2:22-23+). Resist (498)(antitasso from anti = against + tasso = order, set) means to set an army in array against, to arrange in battle order (to line oneself up against). The idea is to resist, to oppose, to be hostile toward. Antitasso is in the present tense which indicates non-resistance was their continual attitude toward the oppression and defrauding of the rich. In another use in James 4:6+ God opposes the proud—all who oppress others—no matter who they are. The word “resist” is a strong word which pictures an army set and arrayed against the enemy. Antitasso was a military term found in the papyri meaning "to range in battle against" and pictured an army arrayed against the enemy forces. It means to oppose someone, involving a psychological attitude and also corresponding behavior. It means to "to be an enemy of" or "to resist with assembled forces." ILLUSTRATION - A businessman once had an angel visit him, promising to grant one request. The man asked for a copy of the stock market page one year in the future. As he was studying the numbers on the future exchange and gloating over how much he would make because of his knowledge of the future, his eye glanced across the page. His picture was in the obituary column. Suddenly his new wealth faded into insignificance in light of his own death. Wealth is a good tool, if we are careful to use it as stewards for the Lord. But it is a dangerous trap if we adopt a worldly perspective towards it. I encourage you to examine often your stewardship of the resources that God has entrusted to you. Remember Paul’s words, “It is required of stewards that one be found trustworthy” (1Co 4:2). (James 5:1-6 The Woes of Wealth Without God) James 5:7 Therefore be patient, brethren, until the coming of the Lord. The farmer waits for the precious produce of the soil, being patient about it, until it gets the early and late rains. NET James 5:7 So be patient, brothers and sisters, until the Lord's return. Think of how the farmer waits for the precious fruit of the ground and is patient for it until it receives the early and late rains. GNT James 5:7 Μακροθυμήσατε οὖν, ἀδελφοί, ἕως τῆς παρουσίας τοῦ κυρίου. ἰδοὺ ὁ γεωργὸς ἐκδέχεται τὸν τίμιον καρπὸν τῆς γῆς μακροθυμῶν ἐπ᾽ αὐτῷ ἕως λάβῃ πρόϊμον καὶ ὄψιμον. NLT James 5:7 Dear brothers and sisters, be patient as you wait for the Lord's return. Consider the farmers who patiently wait for the rains in the fall and in the spring. They eagerly look for the valuable harvest to ripen. KJV James 5:7 Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. ESV James 5:7 Be patient, therefore, brothers, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, being patient about it, until it receives the early and the late rains. ASV James 5:7 Be patient therefore, brethren, until the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, being patient over it, until it receive the early and latter rain. CSB James 5:7 Therefore, brothers, be patient until the Lord's coming. See how the farmer waits for the precious fruit of the earth and is patient with it until it receives the early and the late rains. NIV James 5:7 Be patient, then, brothers, until the Lord's coming. See how the farmer waits for the land to yield its valuable crop and how patient he is for the autumn and spring rains. NKJ James 5:7 Therefore be patient, brethren, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, waiting patiently for it until it receives the early and latter rain. NRS James 5:7 Be patient, therefore, beloved, until the coming of the Lord. The farmer waits for the precious crop from the earth, being patient with it until it receives the early and the late rains. YLT James 5:7 Be patient, then, brethren, till the presence of the Lord; lo, the husbandman doth expect the precious fruit of the earth, being patient for it, till he may receive rain -- early and latter; NAB James 5:7 Be patient, therefore, brothers, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, being patient with it until it receives the early and the late rains. NJB James 5:7 Now be patient, brothers, until the Lord's coming. Think of a farmer: how patiently he waits for the precious fruit of the ground until it has had the autumn rains and the spring rains! GWN James 5:7 Brothers and sisters, be patient until the Lord comes again. See how farmers wait for their precious crops to grow. They wait patiently for fall and spring rains. BBE James 5:7 Go on waiting calmly, my brothers, till the coming of the Lord, like the farmer waiting for the good fruit of the earth till the early and late rains have come. be patient,, Lu 8:15 Ro 2:7 8:24,25 15:4 2Co 6:4,5 Ga 5:5 6:9 Col 1:11 1Th 1:3 Heb 6:15 12:1-3 until the coming of the Lord: Jas 5:8,9 Mt 24:27,44 Lu 18:8 21:27 1Co 1:7 1Th 2:19 3:13 2Pe 3:4 until it gets the early and late rains: Dt 11:14 Jer 5:24 Ho 6:3 Joel 2:23 Zec 10:1 James 5 Resources - Multiple Sermons and Commentaries BE PATIENT WHEN TREATED UNJUSTLY! JESUS IS COMING BACK! Therefore (term of conclusion) - In light of the preceding prophetic pronouncement on the rich oppressors, James arrives at this conclusion meant to encourage his brethren.
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MacArthur writes that in this next section James "shifts his focus from the persecutors to the persecuted, moving from condemning the faithless, abusive rich to comforting the faithful, abused poor. James also instructs the suffering poor as to what attitude they are to have in the midst of persecution. The theme of this section is defining how to be patient in trials....James was wise enough to realize that believers might react wrongly to persecution. Even the apostle Paul, outraged at illegally being struck by order of the high priest, burst out “God is going to strike you, you whitewashed wall!” (Acts 23:3). That intemperate remark was an improper response to persecution, as Paul himself acknowledged (Acts 23:4–5). Those who face trials and persecution risk losing patience with their circumstances, with other people, even with God Himself....James gives six practical perspectives enabling believers to patiently endure trials: anticipate the Lord’s coming, recognize the Lord’s judgment, follow the Lord’s servants, understand the Lord’s blessing, realize the Lord’s purpose, and consider the Lord’s character (See MacArthur's sermon for more elaboration). Gregg Allen - Often, when a believer is suffering because of being treated unjustly, he or she can fall into deep discouragement and say, "Why are they doing this to me? I just want it to end." And sometimes, they may even become tempted to take action to 'make' it end - or to get even somehow. James wrote to Christians under such pressure. But what he says to them in verses 7-8 is intended to to bring them into the right perspective. Hope comes from having this right perspective - that is, that we are to look to Jesus Christ, and to see injustice as finding its ultimate resolve in His return. God, through His servant James, here teaches us that the strength to be patient when treated unjustly comes from fixing our hopes on the return of the Lord. We are "long-suffering" to the degree that we have our eyes fixed on Jesus and His glorious return. James builds this argument through three main assertions: (1) by telling us the attitude of spirit we're to have; (2) by then telling us what sort of perspective will give us this attitude; and (3) by exhorting us to take strengthen our hearts in this attitude. (The Hope that Makes us Strong - James 5:7-8) Be patient, brethren - Brethren identifies these as believers and in context they were believers who were being oppressed by the greedy rich. And so James presents a comforting hope for believers which signals a frightening end for the wicked rich in James 5:1-6. Be patient or "be long-suffering" is a command in the aorist imperative, calling for them to "Just do it!" As
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MacArthur adds that "Although a reward is generally promised Christians for hospitality (e.g., Mt 10:41; 25:40; Mk 9:41), the idea here is of the fullness of a believer's reward for all the good he has done (see 1Co 3:10-17; 2Co 5:9, 10). A loss of that reward may occur to any believer who does not discriminate fellowship on the basis of adherence to the truth (Col 2:18, 19; 3:24, 25). This is a potent warning. All the eternal reward one earns by seeing Christ purely, eagerly, and effectively in the Spirit can be diminished by any aiding or abetting of false teaching." (The MacArthur Study Bible) SPIRITUALLY ENERGIZED BY IMMINENCY Imminency is from the Latin word imminens from imminere = to hang or project over. Imminence is the quality or condition of being about to occur. Literally, imminent means “hanging over one’s head, ready to befall or overtake one; close at hand in its incidence.” This gives us an incredible picture of something hanging over our heads, like a rock, and in this case it is the rock solid Bible truth of the return of Jesus. A W
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MacArthur - Parousia refers to more than just coming; it includes the idea of “presence.” Perhaps the best English translation would be “arrival.” The church’s great hope is the arrival of Jesus Christ when He comes to bless His people with His presence. That glorious truth appears in more than 500 verses throughout the Bible. (James Commentary) Parousia - 24x in 24v in the NT (none in non-apocryphal Septuagint (Lxx) Mt 24:3, 27, 37, 39; 1 Cor 15:23; 16:17; 2 Cor 7:6f; 10:10; Phil 1:26; 2:12; 1 Thess 2:19; 3:13; 4:15; 5:23; 2 Th 2:1, 8, 9; Jas 5:7, 8; 2 Pe 1:16; 3:4, 12; 1 Jn 2:28 Related Resources: Imminency, Imminent - Christ's Second Coming Table comparing Rapture vs Second Coming Imminent/Imminency Maranatha Henry
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MacArthur explains that Jesus is referring to "The dreadful tribulations (ED: e.g., Great Tribulation) and signs that mark the last days (which will be) a cause of great expectation, joy, and triumph for the true believer (and) redemption refers to the final fullness of redemption (ED: glorification), when the redeemed are reunited with Christ forever." (MacArthur Study Bible) C H Spurgeon on James 5:8 - THE last word in the Canticle of love is, “Make haste, my beloved,” and among the last words of the Apocalypse we read, “The Spirit and the Bride say, Come”; to which the heavenly Bridegroom answers, “Surely I come quickly.” Love longs for the glorious appearing of the Lord, and enjoys this sweet promise—“The coming of the Lord draweth nigh.” This stays our minds as to the future. We look out with hope through this window. This sacred “window of agate” lets in a flood of light upon the present, and puts us into fine condition for immediate work or suffering. Are we tried? Then the nearness of our joy whispers patience. Are we growing weary because we do not see the harvest of our seed-sowing? Again this glorious truth cries to us, “Be patient.” Do our multiplied temptations cause us in the least to waver? Then the assurance, that before long the Lord will be here, preaches to us from this text, “Establish your hearts.” Be firm, be stable, be constant, “stedfast, unmoveable, always abounding in the work of the Lord.” (1 Cor 15:58+) Soon will you hear the silver trumpets which announce the coming of your King. Be not in the least afraid. Hold the fort, for he is coming; yea, he may appear this very day. Cheering Each Other On Let us consider one another in order to stir up love and good works. —Hebrews 10:24 Today's Scripture:Hebrews 10:19-25 A mile from the finish line of the London Marathon, thousands of onlookers holding signs lined the route. When spectators spotted a family member or friend coming into view, they shouted the person’s name, waved, and yelled encouragement: “Just a little farther! Keep going! You’re almost there.” After running 25 miles, many competitors were barely walking and ready to quit. It was amazing to watch exhausted runners brighten and pick up the pace when they saw someone they knew or heard their name called out. Encouragement! We all need it, especially in our walk of faith. The book of Hebrews tells us to keep urging each other on. “Let us consider one another in order to stir up love and good works, not forsaking the assembling of ourselves together, . . . but exhorting one another, and so much the more as you see the Day approaching” (10:24-25). The New Testament is filled with the certainty that Christ will return soon. “The Lord is at hand” (Phil. 4:5). “The coming of the Lord is at hand” (James 5:8). “Behold, I am coming quickly” (Rev. 22:12). Reflect & Pray Help me, Lord, to reassure and strengthen Others by the words I speak today; I would always try to be affirming, As our pathways cross along life's way. —Hess Even if you have nothing else to give, you can give encouragement. It's Late! Read: Titus 2:11-15 Little children, it is the last hour. —1 John 2:18 A young boy was playing in his grandmother’s house near a large grandfather clock. Noontime was approaching, and when both hands of the old timepiece reached 12, the chimes began to ring. As he always liked to do, the boy counted each gong as it sounded. This time, however, something went wrong with the clock’s inner mechanism. Instead of stopping at 12, it kept right on chiming—13, 14, 15, 16 times. The boy couldn’t believe his ears! He jumped to his feet and ran into the kitchen, shouting, “Grandma! Grandma! It’s later than it’s ever been before!” In his excitement, the youngster expressed a truth we all would do well to consider. It is later than it’s ever been before—in the history of the world, in the days allotted to man, and on God’s calendar of events. With each passing hour, the words of James 5:8 take on added significance: “The coming of the Lord is at hand.” This fact is both comforting and sobering. It is reassuring to know that the day our Savior will come for us may be near. But at the same time, we must honestly ask ourselves, “Am I living in a way that will bring His commendation?” Think about it! May I live so that I will be ready With joy my Savior to meet, And feel no alarm at His coming But hasten His heralds to greet. —Anon. Be ready for the last moment by being ready at every moment. James 5:9 Do not complain, brethren, against one another, so that you yourselves may not be judged; behold, the Judge is standing right at the door. NET James 5:9 Do not grumble against one another, brothers and sisters, so that you may not be judged. See, the judge stands before the gates! GNT James 5:9 μὴ στενάζετε, ἀδελφοί, κατ᾽ ἀλλήλων ἵνα μὴ κριθῆτε· ἰδοὺ ὁ κριτὴς πρὸ τῶν θυρῶν ἕστηκεν. NLT James 5:9 Don't grumble about each other, brothers and sisters, or you will be judged. For look-- the Judge is standing at the door! KJV James 5:9 Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door. ESV James 5:9 Do not grumble against one another, brothers, so that you may not be judged; behold, the Judge is standing at the door. ASV James 5:9 Murmur not, brethren, one against another, that ye be not judged: behold, the judge standeth before the doors. CSB James 5:9 Brothers, do not complain about one another, so that you will not be judged. Look, the judge stands at the door! NIV James 5:9 Don't grumble against each other, brothers, or you will be judged. The Judge is standing at the door! NKJ James 5:9 Do not grumble against one another, brethren, lest you be condemned. Behold, the Judge is standing at the door! NRS James 5:9 Beloved, do not grumble against one another, so that you may not be judged. See, the Judge is standing at the doors! YLT James 5:9 murmur not against one another, brethren, that ye may not be condemned; lo, the Judge before the door hath stood. NAB James 5:9 Do not complain, brothers, about one another, that you may not be judged. Behold, the Judge is standing before the gates. NJB James 5:9 Do not make complaints against one another, brothers, so as not to be brought to judgement yourselves; the Judge is already to be seen waiting at the gates. GWN James 5:9 Brothers and sisters, stop complaining about each other, or you will be condemned. Realize that the judge is standing at the door. BBE James 5:9 Say no hard things against one another, brothers, so that you will not be judged; see, the judge is waiting at the doors. Do not complain, Jas 4:11 Lev 19:18 Ps 59:15 Mk 6:19 2Co 9:7 Ga 5:14,26 1Pe 4:9 so that you yourselves may not be judged: Mt 6:14,15 Mt 7:1,2 the Judge is standing right at the door. Ge 4:7 Mt 24:33 1Co 4:5 10:11 Rev 3:20 James 5 Resources - Multiple Sermons and Commentaries NO GRIPING To gripe means to express complaints, discontent, displeasure, or unhappiness. Considering the context of James 5:1-6 and their oppression by the rich, it would be easy to moan and groan about their state. So here James warns against the natural tendency of the afflicted to unjustly blame those around them. As discussed below James is addressing that griping spirit that we all tend to manifest when we are experiencing a protracted trial of our patience (as these brethren were experiencing). The Devil's tactic is ever to divide and conquer. He did a good job with Adam and Eve, dividing them from God and then causing Adam to accuse Eve! Diabolos is from dia - through and ballo - throw so you get the picture of his tactic of throwing between and thus dividing. Beloved, look out because he has had a lot of practice. Of course the saints had the internal enemy of the fallen flesh, which does not even need the devil's coercion! In any event the devil seeks to get Christians fighting with one another, for he knows that then he can defeat them. James has already warned believers to "Get along!" - "Do not speak against one another, brethren." (James 4:11+) ESV Study Bible note - It can be particularly painful in times of suffering when people explode in frustration and turn upon each other. Do not complain (ESV = grumble; ASV = murmur)(4727) (stenazo) means to sigh or groan either inwardly to ourselves or outwardly because of undesirable circumstances or oppression under which the individual suffers. It then means express discontent or complain. "Whereas the primary reference is to the inner feeling of dissatisfaction and personal irritation at another, rather than the expression of loud and bitter complaints, it involves a feeling of criticism and faultfinding directed against others. This personal feeling reflects itself in smoldering resentment that may display itself in an antagonistic expression of bitter groans." (Hiebert) James uses the present imperative with a negative which means either stop doing this (that it was already taking place) or do not let it begin. Complaining must be stopped for this fleshly spirit threatens the unity of the body. This sounds very close to Paul's command in Php 2:14+ to "Do (present imperative - continually) all things without grumbling or disputing." I wish Paul had omitted the adjective "ALL." We can all do fairly will on a FEW things but ALL is impossible, even as cessation of complaining is impossible if we attempt to do obey these commands by depending on our own strength. We can't not complain. We can't not grumble. That is the forte of our fallen flesh. Therefore we have to daily submit to the Spirit to "be (continually) filled" and controlled by Him so that we can then "walk by the Spirit" for only in that way will we "not carry out the desires of our fallen flesh." (Gal 5:16+). Are you filled? Are you walking in His power? Or are you complaining at church and against your brothers and sisters in Christ? If it is the latter action , then rest assured that you are grieving the Spirit (Eph 4:30+) and are not cultivating and harvesting (so to speak) the fruit of the the Spirit (Gal 5:22-23+)! The basic question is "Who is in control -- self or Spirit?" You can discern by your attitudes and actions and if it is the flesh (self) then confess (1 Jn 1:9+) and do a spiritual 180 by repenting. As Proverbs 28:13+ says "He who conceals his transgressions will not prosper, But he who confesses and forsakes them will find compassion." You will "find (divine) compassion" and divine fruit in your life and God will be greatly glorified! The Jews had a writing that said that he "who accuses his neighbor will himself be punished.” (Rosh Hashana 16b) Brethren, against one another - Brethren again emphasizes his concern for his fellow believers, even as he is now giving them a stern warning to stop complaining. The word for against is the preposition kata which is used figuratively in this context and means against in a hostile sense, similar to its use in 1 Pe 2:11+ where "fleshly lusts which (continually) wage war against (kata) the soul." Hiebert adds that James "is not unsympathetic toward them amid their trying circumstances, which tend to make them irritable. But he is concerned about eliminating their tendency to grow sullen and exasperated "against each other"...The warning is against the human tendency-when subjected to oppression and injustice-to give way to vexations by unjustly lashing out against those near and dear." In other words the brethren are not complaining against their rich oppressors but are vulnerable to irritability and complaining against each other because of the ongoing oppression by the rich. To walk above with saints we love, That will indeed be glory; To walk below with saints we know- Well, that's another story! So that (hina) always introduces a purpose clause begging question "What purpose?" He will warn them of a result that would be best to be avoided! You yourselves may not be judged - Who does James sound like here? His half brother Jesus of course Who commanded "Do not judge (present imperative with a negative = Stop doing this! Only way to obey is by continually relying on the Holy Spirit to obey) so that you will not be judged. “For in the way you judge, you will be judged; and by your standard of measure, it will be measured to you." (Mt 7:1-2+, cp Lk 6:37+) As Paul says "we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad (AND CLEARLY COMPLAINING WOULD BE BAD)." (2 Cor 5:10+) Earlier James had said "So speak and so act as those who are to be judged by the law of liberty. For judgment will be merciless to one who has shown no mercy; mercy triumphs over judgment." (James 2:12-13+) And in chapter 4 James gives another warning regarding judgment of others declaring "There is only one Lawgiver and Judge, the One who is able to save and to destroy; but who are you who judge your neighbor?". (James 4:12+) Paul alludes to the problem of judging others in Romans 14 and, as in the warning by James, it is associated with an allusion to the fact that we shall all stand before Jesus....and it could be sooner than we think! But you, why do you judge your brother? Or you again, why do you regard your brother with contempt? For we will all stand before the judgment seat (bema) of God. (Romans 14:10+, cf 2 Cor 5:10+) Behold (2400)(idou) is the second person singular aorist middle imperative of eidon which means to see, perceive, look at. In the NT idou is used as a demonstrative particle that draws attention to what follows. Idou in the middle voice means "you yourself look, see, perceive!" The aorist imperative is a command emphasizing "Do it now! Don't delay!" The idea is listen carefully -- I am going to say something very important!
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MacArthur adds that "Both (makrothumeo and hupomone) are essential; patience with people is just as important as patience in difficult circumstances. Patience is the righteous standard God expects all believers to conform to no matter what trial they face. Thus, patience under persecution becomes another test of genuine saving faith for James. He also exhorts true Christians to remain patient no matter how severe or relentless their sufferings." Hiebert has an interesting comment on the endurance of Job - Although he did reveal remarkable patience in his initial acceptance of his calamities (Job 1:21; 2:10), Job's vehement protests against his sufferings can scarcely be described as "patient." But the term James uses here is not that found in verse 10 (makrothumia) but rather hupomonē (cf. the verb in 11a), which denotes endurance, (James 1:3-4, 12). In the face of all his unexplained sufferings, Job is a memorable model of endurance under tremendous testing, for under it all he remained unswervingly loyal to God (Job 1:21; 2:10; 16:9-21; 19:25-27). Zodhiates remarks, "His imperfections and human weaknesses are scarcely remembered. Only his patience is spoken of. This is very characteristic of God's longsuffering towards His saints." (James Commentary) Endurance (perseverance) (5281)(hupomone from hupo = under + meno = stay, remain, abide) literally means abiding under. The root idea of hupomone is to remain under some discipline, subjecting one’s self to something which demands the submission of one's will to something against which one naturally would rebel. It portrays a picture of steadfastly and unflinchingly bearing up under a heavy load and describes that quality of character which does not allow one to surrender to circumstances or succumb under trial. The picture is that of steadfastness, constancy and endurance. It has in it a forward look, the ability to focus on what is beyond the current pressures (eg Jesus "Who for the joy set before Him endured [verb form hupomeno] the Cross despising the shame" Hebrews 12:2+). And so hupomone does not describe a grim resignation or a passive "grin and bear" attitude but for believers a Spirit wrought triumphant facing of difficult circumstances knowing that even out of evil God guarantees good (Ro 8:28). God enables us to "remain under" (or endure) whatever challenges, trials, tests, afflictions, etc, He providentially allows in our life. THOUGHT - How are you doing beloved? If you are like me (and most saints), you are experiencing manifold trials! Are you bearing up under them, leaning hard on the empowering of the Spirit (the only way we can supernaturally remain under the "load.")? And have seen the outcome of the Lord's dealings - Several translations (ESV, NET, NRSV) have "the purpose" rather than outcome. The Greek word telos can be used to denote the goal toward which a movement is directed. This verse indicates that God allowed Satan to test Job and Satan’s purpose or goal was to try to get Job to be impatient and give up, ultimately to prove that he was serving God only for the blessings. Job did become impatient with himself and his critical friends, but he never lost his faith in God. Though he did not understand what God was doing, Job knew that he could trust God and that God would vindicate him in the end. Hiebert on outcome of the Lord's dealings suggests one interpretation is "The meaning is that the goal God had in view in allowing all Job's sufferings to come upon him has been revealed: to refute Satan's slander. (Job 1:11; Job 2:4-5) and to vindicate and strengthen Job's faith." (James Commentary) Indeed in Job 42:5-6 we see one of the most incredible aspects of the Lord's dealing with Job “I have heard of You by the hearing of the ear; But now my eye sees You; Therefore I retract, And I repent in dust and ashes.” Through his trials ultimately Job ended up seeing God! D. L. Moody once said, "Trust in yourself and you are doomed to disappointment; trust in your friends, and they will die and leave you; but trust in God, and you will never be confounded in time or eternity." Trials are the soil in which faith can flourish. I love John Calvin's wise remark that "Afflictions ought ever to be estimated by their end." James would agree for he teaches that afflictions endured ironically yield greater "endurance" and their end is a Christian character which is "perfect and complete, lacking in nothing." (Jas 1:3-4+) Outcome (5056)(telos) means an end, a completion, a consummation. The word termination is close but misses the essence of the meaning, because a process can be terminated without reaching completion or consummation, which is the essence of the meaning of telos. The idea of telos is that the various stages that are reached to go on to full development (eternal significance). Telos refers to a goal achieved, a result attained, a realization, an end-goal, a purpose fulfilled (Job 13:15). Henry
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MacArthur adds that "there was a hidden “out” in it: rabbinic teaching held that only vows to the Lord were binding. In their thinking, God was only a party to an oath if His name were invoked. All other oaths, they taught, could be (and were intended to be) violated without committing perjury—much as people in our culture invalidate their vows by saying, “I had my fingers crossed.” Attempting to deceive others, many Jews would swear by heaven, Jerusalem, the temple, the altar in the temple, the veil in the temple, their own heads, etc.—anything but the name of the Lord. Such evasive swearing was intended to hide their lying hearts. In Matthew 23:16–22, Jesus condemned the Jewish religious leaders for this hypocritical practice." Alfred Edersheim says there was a Jewish proverb that said, “In the hour of need a vow…” (Life and Times of Jesus the Messiah, Book 3, p. 18). Do not swear (make no oath)(3660)(omnuo) derives from a basic meaning to grasp a sacred object (Friberg). The verb omnuo thus means to swear, confirm or affirm the truth of a statement by calling on a divine being (heaven, altar, temple, throne of God) to execute sanctions against a person if the statement in question is not true. To put one's self under oath. BDAG phrases it this way "to affirm the veracity of one’s statement by invoking a transcendent entity, frequently with implied invitation of punishment if one is untruthful." Omnuo is distinct from horkizo which was used to adjure or implore someone divine to accomplish a task (demon in Mark 5:7+; exorcists in Acts 19:13+). Ryrie - Not all oaths are forbidden by this verse, only flippant, profane, or blasphemous ones. Oaths in the sense of solemn affirmations were enjoined in the law (Ex. 22:11) and were practiced by Christ (Mt 26:63-64) and Paul (Ro 1:9). Matthew
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MacArthur - The judgment James has in mind here is not God’s chastening of believers. Krisis (judgment) is never used in the New Testament to refer to believers’ chastening (a different word, paideuō, is used; cf. 1 Cor. 11:32; Heb. 12:6–7). James used krisis in 2:13 to describe God’s merciless sentencing to hell of those whose lack of mercy reveals their unregenerate hearts. The gospels used it more than twenty-five times with the idea of passing sentence (e.g., John 5:22, 24, 27, 29, 30). In Acts 8:33 it described Christ’s judgment at Pilate’s hands. Paul used it twice to speak of God’s judgment of sinners (2 Thess. 1:5; 1 Tim. 5:24), as did the writer of Hebrews (Heb. 9:27; 10:27). Peter used it to refer to the condemnation of sinners on the day of judgment (2 Pet. 2:9; cf. 2:4, 11; 3:7), as did Jude (Jude 6, 15) and the apostle John (1 John 4:17). James certainly does not teach that believers will never err with their tongues (cf. 3:2). Christians may lapse into falsehood on occasion, though lying will not be the unbroken pattern of their lives. But that is not James’s point here. The sobering warning he gives in verse 12 is that those who continue to blaspheme God’s holy name through lying oaths face eternal damnation; thus, this is another test of living faith. Those whose lives are characterized by a pattern of lying give evidence of having an unregenerate heart. And the Bible teaches that liars, spiritual children of the father of lies (John 8:44), will be sentenced to hell (Rev. 21:8, 27; 22:15). (James Commentary) (See also Sermon) Jesus referred to the importance of our speech in Matthew 12 declaring to His Jewish audience... “You brood of vipers, how can you, being evil, speak what is good? For the mouth speaks out of that which fills the heart. 35 “The good man brings out of his good treasure what is good; and the evil man brings out of his evil treasure what is evil. 36 “But I tell you that every careless word that people speak, they shall give an accounting for it in the day of judgment. 37 “For by your words you will be justified, and by your words you will be condemned.” (OUR WORDS PER SE DO NOT CONDEMN US, BUT THEY ARE OBJECTIVE, OBSERVABLE EVIDENCE OF A PERSON'S SPIRITUAL CONDITION. IN FACT OUR WORDS ARE RELIABLE EVIDENCE OF THE REALITY OF SALVATION!) (Mt 12:34-37, cf Lk 6:43-45+) Jesus is saying that what a person speaks is a manifestation ("overflow") of what is in their hearts. In fact (see verse 37 above) our speech is a litmus test of the state of our hearts! A born again person will generally have God honoring speech, for that is the fruit of a transformed heart. In other words a regenerate heart generally generates honest, truthful speech! "Speaking the truth in every situation will cause believers to shine forth in the darkness of a world of lies (cf Phil 2:14,15+)." (MacArthur) THOUGHT - Dear reader, how is your speech, remembering that it is a reflection of the spiritual condition of your heart? None of us will speak perfectfully truthful, God honoring words without exception for we still have the fallen flesh to contend with (Gal 5:17+). But if our speech is not generally in the direction of truthful and God honoring, then we have reason to examine our heart -- are we truly born again? Do we have a new heart and a new power (the Spirit) controlling our speech (read Ezekiel 36:26,27+)? The speech of a redeemed person will be different, because it comes from his renewed, regenerate heart. Pure, wholesome, praising speech shows a new heart! So how's your speech? R C
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MacArthur - The present tense (proseuchomai) of the verb translated he must pray suggests a continual pleading with God in prayer; it could be translated "let him keep on praying." When life is difficult, when believers are weak in faith, weary with persecution, and crushed by affliction, they must continually plead with God to comfort them. That is a basic spiritual truth, but one often forgotten. In the words of the beloved hymn "What a Friend We Have in Jesus," O what peace we often forfeit, O what needless pain we bear, All because we do not carry Ev'rything to God in prayer. Have we trials and temptations? Is there trouble anywhere? We should never be discouraged, Take it to the Lord in prayer. Are we weak and heavy-laden, Cumbered with a load of care? Precious Savior, still our refuge Take it to the Lord in prayer. Steven Curtis Chapman's song is apropos given James's charge in this passage. Play his song Let Us Pray (and then PRAY!)... I hear you say your heart is aching You've got trouble in the making And you ask if I'll be praying for you please And in keeping with convention I'll say yes with good intentions To pray later making mention of your needs But since we have this moment here at heaven's door We should start knocking now, what are we waiting for? Let us pray, let us pray, everywhere in every way Every moment of the day, it is the right time For the Father above, He is listening with love And He wants to answer us, so let us pray So when we feel the Spirit moving Prompting, prodding and behooving There is no time to be losing, let us pray Let the Father hear us saying What we need to be conveying Even while this song is playing, let us pray And just because we say the word, "Amen" It doesn't mean this conversation needs to end Let us pray, let us pray, everywhere in every way Every moment of the day, it is the right time Let us pray without end and when we finish start again Like breathing out and breathing in, let us pray Let us approach the throne of grace with confidence As our prayers draw us near To the One who knows our needs Before we even call His name Let us pray, let us pray, everywhere in every way Every moment of the day, it is the right time For the Father above, He is listening with love And He wants to answer us, so let us pray Let us pray everywhere in every way Every moment of the day, it is the right time Let us pray without end and when we finish start again Like breathing out and breathing in, let us pray Related Resources: 10 Reasons To Believe In A God Who Allows Suffering Why Would A Good God Allow Suffering? Finding goodness in trouble Out of the Ashes - God's Presence in Job's Pain Is anyone cheerful? - In good spirits, merry. In essence James gives the same advice for the cheerful saint as he does for the suffering saint. To both of them he says take it to the Lord, in prayer and in praises. Guzik suggests "In fact, the two commands could be reversed: sufferers should sing also, and the cheerful should also pray." Osborne - In times of prosperity it is critical not to become complacent and self-centered like the church at Laodicea. (Revelation 3:17-18)...We must continually (present-tense verbs) remind ourselves that everything good that is happening comes as a gift from God (1:17), and thus we will continue praising God for the good things he brings our way, trusting in him rather than ourselves for the future. (Ibid)
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MacArthur writes "James's note that if one of the spiritually weak believers has committed sins, they will be forgiven him provides further evidence that this passage does not refer to physical healing. The Bible nowhere teaches that all sickness is the direct result of an individual's sins. Spiritual defeat, however, is often both the cause and result of sin. When that is the case, the antidote is to confess those sins to God and obtain His forgiveness." (James Commentary) Davids - The statement is simple and straightforward: two promises, one for the body (the obvious, pressing need), the other for the soul. The person will be healed totally. (Ibid) Will be forgiven (863)(aphiemi from apo = prefix speaks of separation, putting some distance between + hiemi = put in motion, send) is a great word for us as sinners to fully understand for aphiemi conveys the basic idea of an action which causes separation and was a legal technical term for divorce! It meant to cancel, to remit or to forgive sins. Literally aphiemi means to send from one's presence, to put away, put off, a wonderful, liberating picture of what God supernaturally accomplishes when we confess our sin. (Mt 6:12, 14, 15+; Mk 3:28; Lk 12:10+; Ro 4:7+; 1 Jn 1:9+; 1 Jn 2:12+) Notice that forgiven is in the passive voice underscoring the fact that the forgiveness must come from without not within, from God, not the person forgiving themselves (as we often hear taught). Aphiemi conveys the basic idea of total detachment, total separation from a previous location or condition. In secular Greek aphiemi initially conveyed the sense of to throw and in one secular writing we read "let the pot drop" (aphiemi). From this early literal use the word came to mean leave or let go. This is the only use of aphiemi by James. Brian Bell - Sometimes there is a direct relationship between personal sin & sickness. a) Story of David & Bathsheba (adultery, murder, refusal to repent) - Ps.32 is David’s journal of this period. Ps.32:3,4 "When I kept silent, my bones grew old Through my groaning all the day long. For day and night Your hand was heavy upon me; My vitality was turned into the drought of summer." Sometimes there is no direct relationship between personal sin & sickness. = "Rabbi, who sinned, this man or his parents, that he was born blind?” Jesus answered, “Neither this man nor his parents sinned, but that the works of God should be revealed in him." (Jn.9:2,3) It is not God’s will that everyone be healed. For example, Paul had the gift of healing but left Trophimus sick in Miletus; Epaphroditus almost died while ministering to Paul; Timothy had a stomach problem & frequent ailments; Paul asked God 3 times to remove his thorn in the flesh, that God said no to, but that His grace was sufficient for him. (Sermon) W A Criswell comments on James 5:14-16 - This passage has led to many erroneous teachings. The central theme of the passage is prayer. It is through the prayer of believers that divine aid and blessing are invoked. Oil was widely believed to have a medicinal value in biblical times (cf. Isa. 1:6; Luke 10:34) and is here used in this sense. The text is stating that the prayer of faith will heal and that medical means are to be used. God does occasionally, however, directly heal those who are ill. The believer has a right to ask for healing from the Lord, who revealed Himself to His people in Ex. 15:26 as Yahweh-Ropheka (Heb., "For I am the Lord who heals you"). God heals and often employs means in the process (cf. Isa. 38:21; Mark 6:12, 13; 1 Tim. 5:23). One excellent illustration of the activity of God in regard to sickness occurs in Acts 28, when Paul and Luke the physician are shipwrecked in Malta. The father of Publius was very ill, and Paul "went in to him and prayed, and he laid his hands on him and healed him" (Acts 28:8+). The word used here to describe the miraculous healing by Paul is iaomai (Gk.). The others on the island who were sick were also brought to be healed (Acts 28:9+). The word used to describe their healing is from therapeuo (Gk.) and, together with the plural pronoun in Acts 28:10 ("they also honored us"), clearly indicates that medicine was practiced on them by Luke. God does heal with and without means. In fact, if there is healing, God does the healing. It may not be in God's will for healing to occur in a particular case. Believers are instructed to pray for healing, but they are also instructed to seek God's will (1 John 5:14) and are taught by Christ's example to pray, "nevertheless not My will, but Yours, be done" (Luke 22:42). Note also 2 Cor. 2:7-10, in which Paul earnestly prays for healing that does not occur, and 2 Tim. 4:20, note, in which Paul's valued friend and helper, Trophimus, remains sick at Miletus. Yet Paul did not heal him. Norman Geisler on James 5:15 Used by the Cults MISINTERPRETATION: Mind science cults such as Christian Science cite this verse in an attempt to show that we can shape reality by our thoughts. For “a mere request that God will heal the sick has no power to gain more of the divine presence than is always at hand. The beneficial effect of such prayer for the sick is on the human mind, making it act more powerfully on the body through a blind faith in God” (Eddy, 12). Is James referring here to mind cures? CORRECTING THE MISINTERPRETATION: James says nothing about healing that is like what the mind sciences claim. James does not promise that all will be healed. Indeed, he implies this by saying prayer “can accomplish much.” James says such prayer always has great value but he is not saying that it will always be effective to restore health (James 5:16). It is not the mind but the “prayer of faith” that James declares to be effective (v. 15). This prayer is not uttered by those who are sick, but by the elders who are called in to pray (vv. 15–16). It is not one’s mind that heals him but the Lord in whose name the elders pray (v. 14). Sometimes even the most fervent and effectual prayer of a righteous man or woman does not bring healing, as the apostle Paul discovered when he sought God for his affliction (2 Cor. 12:7–10). Kent Hughes has the touching story from Elizabeth Elliot's classic biography of Amy Carmichael entitled A Chance To Die, which is apropos in light of James 5:14-15 and what in fact transpired.
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MacArthur - Weak prayers come from weak people; strong prayers come from strong people. The energetic prayers of a righteous man are a potent force in calling down the power of God for restoring weak, struggling believers to spiritual health. (New Testament Commentary – James) Hiebert - Both the Old and the New Testament provide varied examples of the power of prayer: Joshua's prayer and the sun standing still (Josh. 10:12-13); Elisha's prayer and the restoration to life of the Shulamite woman's son (2 Kings 4:32-35); Hezekiah's prayer and the slaying of 185,000 Assyrian soldiers (Isa. 37:21, 36); the answer received by the importunate neighbor (Luke 11:5-8); the response to the persistent widow (Luke 18:1-8); and the answer received by the persevering Syrophoenician woman (Mark 7:24-30). (James Commentary) Warren