James Chapter 5 Part 2

 

James Chapter 5 Part 2

Patience in Suffering

Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy. Jas 5:11

the patience of... Job is the classic example of a man who patiently endured suffering and was blessed by God for his persevering faith. James reassured his readers that God had a purpose for their suffering, just as He did for Job’s (read Job chapter 42).

end of the... In the case of so many today who use Job as an excuse for being sick and bodily afflicted, there is never any "end of the Lord." Job’s trial lasted only a few months, and he was fighting for deliverance all that time.

very pitiful, and... Remembering the Lord’s character is a great comfort in suffering. The Scriptures repeatedly affirm His compassion and mercy. (Luke 6:36).

In the last lesson, we spoke of the patience of Job. He was, perhaps, the most patient person in persecution in all the Bible. “Endure” has a meaning which means continuance. To endure means to last until the end.

We do know that the Lord is full of mercy and grace. It is by His mercy that any of us are given the opportunity of salvation. Over, and over, in the Bible, we see statements where the Lord has heard the cries of His people and answered them. He is there in time of need for all of us.

As you know (lit., “behold”), we consider blessed (lit. “happy or fortunate”; makarizomen) those who have persevered. James then presented another well-known and highly revered example of patience, Job. The Lord honored Job’s perseverance with multiplied blessings (cf. Job. 42:12). Interestingly, James did not say that Job had makrothymia, “patience,” but that he had hypomonēn, “steadfastness, endurance, perseverance” (cf. Jas. 1:3; Col. 1:11). Job endured and he was steadfast, though he was impatient with God!

James summed it up: The Lord is full of compassion and mercy. “Full of compassion” is a compound adjective (polysplanchnos, from polys, “much,” and splanchna, “innermost parts” or “seat of affections”), used only here in the New Testament. “Mercy,” also rare (oiktirmōn, from the verb oikteirō, “to pity”) is found only here and in Luke 6:36.

But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation. Jas 5:12

But above all... Or “especially.” As he has done repeatedly in his epistle, James stressed that a person’s speech provides the most revealing glimpse of his spiritual condition (1:26; 2:12; 3:2-11; 4:11). James is not saying that the pronouncement of oaths involves his greatest teaching in the book. But he connects it (with verses 7-11; possibly also verses 1-6), as an important instruction concerning the suffering of affliction. He admonishes believers not to curse or invoke God’s wrath on those who mistreat them.

swear not, neither... Jews and Arabs were notorious for swearing or taking oaths by heaven, earth, Jerusalem, the temple, the altar, and the different members of the body. Even simple affirmatives were always accompanied with an oath. It was this wicked practice that caused James to give this command. As Jesus did before him (Mat. 5:33-36; 23:16-22), James condemned the contemporary Jewish practice of swearing false, evasive, deceptive oaths by everything other than the name of the Lord (which alone was considered binding).

fall into condemnation... Greek: hupokrisis, hypocrisy (see, Gal. 2:13). The idea is that those who were in the habit of making oaths also believed that they could make them with the mouth while the heart cancelled them. Oaths were made with mental reservations to annul them, regardless of how solemn they were. This was all done in hypocrisy and fostered searing of the conscience as to what was said. One soon became a confirmed hypocrite in such matters.

yea be yea... Again, echoing Jesus (Mat. 5:37), James called for straight-forward, honest, plain speech. To speak otherwise is to invite God’s judgment.

We know of the warning in the Sermon on the Mount about swearing.

Mat. 5:34 “But I say unto you, Swear not at all; neither by heaven; for it is God’s throne:”

Mat. 5:36 “Neither shalt thou swear by thy head, because thou canst not make one hair white or black.”

Anything more than a simple yes or no is presuming that we have more power than we do. We do not want to be condemned of God for thinking too highly of ourselves.

Evidence Of Patience

Above all, my brothers, concluded James, do not swear or take an empty oath. For those who truly demonstrate the persistence and patience prescribed for believers, there is no need to invoke an oath, whether by heaven or by earth, that their word is certain. (“Swear” does not refer to profanity but to taking an oath.) The testimony should be such that when one says yes, it means yes, and when he says no, that is just what he means (cf. Mat. 5:37). The soon return of the Lord, the Judge who stands at the door (Jas. 5:9), is motivation enough for this kind of honesty and trustworthiness, lest one be condemned (lit., “fall under judgment”).

The Prayer of Faith

Is any among you afflicted? let him pray. Is any merry? let him sing psalms. Jas 5:13

Is any among... Questions 22-24. Last ones in James.

afflicted? Let him... Greek: kakopatheo, endure hardness (2Tim. 2:3); suffer trouble (2Tim. 2:9); endure afflictions (2Tim. 4:5); and to be afflicted (Jas. 5:13). This has reference to any trouble other than sickness. In the verse above, means to undergo hardship. We see then, if we are undergoing hardship, we are to pray. I love to sing the Psalms. It is exciting to sing the Scriptures. So much of the music today is influencing our children in the wrong things. Music influences the lives of the people listening.

If you listen to songs that promote drugs, alcohol, homosexuality, and other sin: you will soon find yourself involved in one, or more, of these activities. On the other hand, if you listen to beautiful Scriptures, set to music, it will cause you to draw closer to God. There is a joy in the Lord that is far greater than any happiness from worldly things.

The antidote to the suffering caused by evil treatment or persecution is seeking God’s comfort through prayer (Psm. 27:13-14; 55:22; Jonah 2:7; Phil. 4:6; 1 Pet. 5:7).

let him sing... The natural response of a joyful heart is to sing praise to God.

Share in prayer

A fitting climax to James’ letter is his emphasis on prayer. The greatest assistance any believer can offer another is faithful prayer. Prayer is clear evidence of care. Prayer is the “hot-line” to the One who can provide for any need no matter how complex or impossible it may seem. To share in prayer, a believer must have a sensitivity to someone’s needs, engage in diligent supplication for those needs, and recognize the significance of those needs.

Sensitivity To Needs

Perhaps the two greatest weaknesses in the average church today are the areas of prayer and praise. The reason for these weaknesses may be traced to insensitivity. There is much need for prayer and much cause to praise. Suffering should elicit prayer. Sufficiency should elicit praise. James used several questions to stress these points. Is any one of you in trouble? “In trouble” (kakopathei, “suffering ill”; cf. Jas. 5:10) relates to suffering from any source. Is anyone happy? Let him sing songs of praise. “Praise” (psalletō) originally meant “to play on a stringed instrument.” The verb is used only four times in the New Testament (cf. Rom. 15:9; 1Cor. 14:15; Eph. 5:19).

Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: Jas 5:14

is any sick... Greek: astheneo, weak, feeble, sick (see, Phlp. 2:16-27).

let him call... Two things the sick are to do (Jas. 5:14-15):

1. Call the elders of the church

2. Confess sin if it has been committed

the elders of... Greek: presbuteros (see, Acts 14:23).

let them pray... Four things elders are to do for the sick:

1. Pray over them (Jas. 5:14)

2. Anoint the sick with oil (Jas. 5:14)

3. Invoke the name of the Lord (Jas. 5:14)

4. Pray the prayer of faith (Jas. 5:15)

anointing him with... Greek: aleipho. Always translated anoint (Jas. 5:14; Mat. 6:17; Mark 6:13; 16:1; Luke 7:38, 7:46; John 11:2; 12:3).

oil in the... No doubt pure olive oil is meant, as it was customary among Jews to carry such oil with them in all their journeys, to anoint their bodies and heal their wounds and bruises (Luke 10:34). This anointing was merely symbolic of the healing of God by the Holy Spirit (Mark 6:13). It doesn’t mean that olive oil was a cure for all kinds of diseases. The oil itself did not heal, for one would not have to pray and invoke the name of Jesus Christ merely to anoint with oil, nor would it have to be done by the elders of the church. Would literally be “rubbing him with oil”:

(1) Possibly this is a reference to ceremonial anointing (Mark 6:13);

(2) On the other hand, James may have had in mind medical treatment of believers physically bruised and battered by persecution.

Perhaps it is better to understand the anointing in a metaphorical sense of the elder’s encouraging, comforting and strengthening the believer.

Though God often heals through medicine, the use of oil here is mainly symbolic because;

(1) It is applied “In the name of the Lord”;

(2) It is the Lord who will “raise him up;” and

(3) Luke 10:34 uses a different Greek word to describe the medicinal anointing of an injured traveler.

All believers in Christ have been given authority to use the name of Jesus to heal the sick.

John 14:12-14 “Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater [works] than these shall he do; because I go unto my Father.” “And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son.” “If ye shall ask any thing in my name, I will do [it].”

It is the name of Jesus that heals the sick. It is very important for the person who is sick to call for prayer. This shows that he believes he can receive healing. Jesus said, when he healed, Your faith has made you whole.

The anointing with oil symbolizes the Holy Spirit of God. This cannot be just any oil in your cabinet. This must be pure olive oil. Olive oil symbolizes the Holy Spirit of God.

Supplication For Needs

James asked a third question and then answered it fully. Is any one of you sick? A great deal of misunderstanding has resulted from these verses. Some seem to teach from this passage that full physical health is always just a prayer away. Others have found in this passage justification for “extreme unction” (a practice begun in the eighth century). Still others have tried to relate the process outlined by James to the modern practice of invoking God (“pray over him”) and using medicine (“anoint him with oil”) — prayer plus a physician.

The heart of the problem lies in just what James meant when he referred to the “sick.” Actually there is no reason to consider “sick” as referring exclusively to physical illness. The word asthenei literally means “to be weak.” Though it is used in the Gospels for physical maladies, it is generally used in Acts and the Epistles to refer to a weak faith or a weak conscience (cf. Acts 20:35; Rom. 6:19; 14:1; 1Cor. 8:9-12). That it should be considered “weak” in this verse is clear in that another Greek word (kamnonta) in Jas. 5:15, translated sick person, literally means “to be weary.” The only other use in the New Testament (Heb. 12:3) of that word clearly emphasizes this same meaning.

James was not referring to the bed-fast, the diseased, or the ill. Instead he wrote to those who had grown weary, who had become weak both morally and spiritually in the midst of suffering. These are the ones who should call for the help of the elders of the church. The early church leaders were instructed (1Thes. 5:14) to “encourage the timid” and “help the weak” (asthenōn).

James said that the elders should pray over him and anoint him with oil. It is significant that the word “anoint” is aleipsantes (“rub with oil”) not chriō (“ceremonially anoint”). The former is the “mundane” word and the latter is “the sacred and religious word” (Richard Chenevix Trench, Synonyms of the New Testament, ninth ed. Reprint. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1950, pp. 136-7). “Therefore James is not suggesting a ceremonial or ritual anointing as a means of divine healing; instead, he is referring to the common practice of using oil as a means of bestowing honor, refreshment, and grooming” (Daniel R. Hayden, “Calling the Elders to Pray,” Bibliotheca Sacra 138. July-September 1981:264). The woman “poured” (aleiphō) perfume on Jesus’ feet (Luke 7:38). A host “put oil” (aleiphō) on the head of his guest (Luke 7:46). A person who is fasting should not be sad and ungroomed, but should “put oil” (aleiphō) on his head, and wash his face (Mat. 6:17). Thus James’ point is that the “weak” (asthenei) and “weary” (kamnonta) would be refreshed, encouraged, and uplifted by the elders who rubbed oil on the despondents’ heads and prayed for them.

And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him. Jas 5:15

the prayer of... This is what heals the sick in such cases. When the prayer of faith is prayed and the name of Jesus Christ invoked, the Lord shall raise up the sick and forgive him if he has sinned. This power to heal is promised to every believer, not only the elders of the church (Mat. 17:20; 21:22; Mark 9:23; 11:22-24; 16:15-20; John 14:12-15; 15:7, 15:16; 16:23-26). entails both the prayer of the sick person and the prayer of the elders who in faith meet the requirements of this passage. But it suggests much more, because this faith is effectual. Some sick have had little faith, yet have been healed (Acts 3:4-8); others, like Paul, have had great faith, yet have not been healed (2Cor. 12:7-10).

Further, those who possessed the gift of healing in the early church were at times unable to perform healing as they may have wished (2Tim. 4:20). The Greek text might suggest this reading: “The prayer produced by that faith will heal.” The prayer that results for true faith is effective. Elijah experienced this prayer of faith (verses 17-18). Elijah knew God’s Word and will, and so persistently prayed (1 Kg. 18:36, 37, 42-46).

save the sick... Deliver them from their suffering because they have been weakened by their infirmity, not from their sin, which was confessed.

the Lord shall... This is true divine healing.

if he have... Healing and forgiveness go hand in hand (Mat. 9:5; 13:15; Acts 3:16; 4:12; 28:27).

Faith is people acting in accordance with God’s known purpose (1Jhn. 5:14). The prayer of faith does not include a gift of healing. It does not exert extraordinary spiritual strength (Acts 3:12); otherwise all spiritual Christians would be healthy (3Jhn. 2). Nor does it merely involve the ritual (of verse 14). The prayer of faith discerns God’s will and perseveres until it is accomplished. God’s will, however, is not to heal in every case, and true faith can discern and accept that (Rom. 8:26-27).

Not only must the elder who is praying believe, but the person being healed, as well. In some instances, a member of the person’s family can stand in for them. If they are not available, it is permissible to have a believer stand in for them.

Whoever is being prayed over must believe to receive the healing. There are exceptions to this, but this is generally speaking. Sometimes a non-believer will be healed as a sign from God. Some people believe everyone who is sick has sin that caused the sickness. That is true in some cases, but not always. Notice the word “if” in the verse above.

have committed sins... Not by the elders, since God alone can forgive sins. That those who are suffering called for the elders implies they had a contrite, repentant heart, and that part of their time with the overseers would involve confessing their sins to God.

We also know that people like Paul had an illness not caused by lingering sin in his life. We will see in the next few verses the explanation of this very thing by Jesus.

John 9:1-3 “And as [Jesus] passed by, he saw a man which was blind from [his] birth.” “And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?” “Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him.”

I love the statement, “His sins shall be forgiven him”. God does a perfect work, when He heals. He heals the Spirit, as well as the body.

For the fallen, discouraged, distressed weary believer, restoration is assured and the elders’ prayer offered in faith will make the sick person (lit., “weary one”) well (i.e., will restore him from discouragement and spiritual defeat), and the Lord will raise him up.

That the restoration is spiritual, not physical, is further clarified by the assurance, if he has sinned, he will be forgiven. Many physically ill Christians have called on elders to pray for them and to anoint them with oil, but a sizable percentage of them have remained sick. This fact suggests that the passage may have been mistakenly understood as physical restoration rather than spiritual restoration.

Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.

Jas 5:16

Confess your faults... Twofold secret of bodily healing:

1. Confess your faults one to another

2. Pray one for another, that you may be healed (Mat. 18:19; 21:22; Mark 11:24)

faults Greek: paraptoma, a falling aside when one should have stood upright; a transgression; a moral fall (see, Rom. 11:11). Mutual honesty, openness and sharing of needs will enable believers to uphold each other in the spiritual struggle.

may be healed... Thirty-five Facts about Sickness and Healing

1. Health was natural and eternal before the fall (Gen. 1:26-31; 2:17).

2. Both death and sickness originated with sin and are now being propagated by Satan (Rom. 5:12-21; Job 2:6-7; Luke 13:16; John 10:10; Acts 10:38; 1Jhn. 3:8).

3. The first prophecy and promise of redemption included healing (Gen. 3:15; Isa. 53:5; Mat. 8:16-17; 1Pet. 2:24).

4. The first recorded bodily affliction came through wrongdoing (Gen. 20:1-18).

5. The first recorded healing was by the prayer of a prophet (Gen. 20:7-17).

6. God made covenants with His people to heal them (Exo. 15:26; 23:23; Lev. 26:1-46; Deut. 28:1-68; Mat. 8:17; 1Pet. 2:24; Jas. 5:14).

7. God has always kept His covenants and has healed multitudes by spiritual means (Psm. 103:3; 105:37; 107:20; Acts 10:38).

8. Spiritual means to heal is all that God promised and commanded (Exo. 15:25; Psm. 91:1-16; Isa. 58:1-14; Mat. 8:17; 13:15; Jas. 5:14-16; 1Pet. 2:24).

9. Spiritual means were used in the wilderness by Israel (Exo. 15:26; Num. 11:1-3; 12:13-16; 21:1-9; John 3:14).

10. Healing was promised on condition of obedience (Lev. 26:1-46; Deut. 28:1-68; Exo. 15:26; Psm. 91:1-16; Isa. 58:1-14; Jas. 5:14-15).

11. God permits Satan to afflict sinners and even His own people when they go astray, to bring them to repentance (Job 33:12-30; Psm. 38:1-22; 103:3; Num. 12:13-16; 21:9; 1Cor. 5:1-5; 2Cor. 2:6-11; Gal. 6:7-8).

12. God always healed when lessons were learned and men repented (Gen. 20:7, 20:17; Num. 11:2; 12:13-16; 21:1-9; Job 33:12-30; 42:1-12; Psm. 103:3; Jas. 5:14-15).

13. Health as well as healing was promised when men met certain conditions (Exo. 15:26; Lev. 26:1-46; Deut. 28:1-68; Psm. 91:1-16; Pro. 3:1-8; 12:18; 13:3; 15:4; 18:8, 18:21; Isa. 58:1-14; Jas. 5:14; 1Pet. 3:10-11; 3Jhn. 1:2).

14. Christ came to redeem from both sin and sickness (Isa. 53:1-12; 61:1-2; Mat. 8:17; 9:5; Gal. 3:13; Rom. 8:11; Acts 10:38; 1Pet. 2:24; 1Jhn. 3:8).

15. Healing is in fulfillment of prophecy (Isa. 35:1-10; 53:1-12; 61:1-2; Mat. 8:17; Acts 10:38; 1Pet. 2:24; Mat. 13:15).

16. Jesus proved His Sonship by healing all men (Mat. 4:23-24; 11:3-6; Luke 4:16-21; Acts 10:38; 1Jhn. 3:8).

17. Every disciple called and sent by Christ was given power to heal (Mat. 10:1-8; Mark 6:7-13; Luke 10:1-21; Acts 1:8).

18. Jesus commanded His disciples to become filled with power to heal before they went out (Luke 24:49; Acts 1:4-8).

19. All disciples throughout this age are commanded to observe the same commands Christ gave the first disciples (Mat. 28:20; Acts 1:4-8; Mark 16:15-20).

20. Early disciples did confirm the Word by healing (Mark 16:15-20; Acts 2:43; 3:1-12; 5:2-16; 6:8; 8:7-13; 11:19-22; 14:3, 14:27; 15:4, 15:12; 19:11-12; 28:9; Rom. 15:18-19, 15:29; 1Cor. 16:10; Phlp. 1:7; 1Thes. 2:13; Heb. 2:3-4).

21. The Holy Spirit was sent into the world to carry on the healing ministry (Acts 1:1-8; 2:33; 1Cor. 12:1-31; Heb. 2:3-4).

22. Jesus promised every believer, not only ministers, power to do the works that He did (Mat. 17:20; 21:22; Mark 9:23; 11:22-24; 16:15-20; John 14:12-15; 15:7, 15:16; 16:23-26; Acts 1:4-8).

23. Gifts of healing and other gifts are promised as the spiritual equipment of the church (1Cor. 1:7; 12:1-11; Rom. 1:11; 12:6-8; 15:18-19, 15:29; Heb. 2:3-4).

24. Healing is part of the work of the church (Mat. 10:1-8; Luke 10:1-21; 24:49; Acts 1:1-8; 1Cor. 12:1-31; Jas. 5:14-16).

25. Healing is provided as part of Christ’s atonement (Isa. 53:4-5; Mat. 8:16-17; 13:14-15; John 3:14; 10:10; Rom. 1:16; 8:11; 1Cor. 11:23-32; Gal. 3:13; Jas. 5:14-16; 1Pet. 2:24; 3Jhn. 1:2; cp. Exo. 15:26; Psm. 91:1-16; 103:3).

26. Healing is part of the children’s bread and their promised right by virtue of redemption (Mat. 7:7-11; 15:22-28; 17:20; 21:22; Mark 9:23; 11:22-24; Luke 13:16; John 3:14-16; 14:12-15; 15:7, 15:16; 16:23-26; 1Jhn. 3:8, 3:20-22; 5:14-15; 3Jhn. 1:2).

27. Healing is one of the signs of the gospel to follow believers (Mark 16:15-20).

28. Healing was not only for the Old Testament days (Exo. 15:26; Psm. 91:1-16; 103:3) and for the Millennium (Isa. 30:26; 33:24; 35:1-10). It is also for this age, or the gospel is faulty and the new covenant worse than the old one (Mat. 8:17; 21:22; Mark 9:23; 11:22-24; 16:15-20; John 14:12-15; 15:7, 15:16; 2Cor. 3:6-15; 1Cor. 12:1-11; Heb. 2:3-4).

29. Healing proves that God’s promises are true (2Cor. 1:20; see above point).

30. Healing is part of salvation, for the Hebrew and Greek words for "salvation" all imply the ideas of forgiveness, healing, health, and full deliverance from the curse (Rom. 1:16; Gal. 3:13; 1Pet. 2:24).

31. Healing can naturally be expected as part of the infinite care of God over His children (Mat. 6:10; 7:7-11; 17:20; 21:22; Mark 9:23; 11:22-24; Luke 11:1-13; Luke 18:1-18; John 14:12-15; 15:7, 15:16; 16:23-26; Heb. 11:6; Jas. 1:4-8; 5:14-16).

32. Healing is on the same basis as forgiveness of sins—prayer and faith (Mat. 9:1-7; 13:15; 21:22; Acts 28:27; Jas. 1:4-8; 5:14-16; Heb. 11:6).

33. Healing proves the resurrection of Christ and the descent of the Holy Spirit (Acts 1:4-8; 2:33; 3:16; 4:12; Rom. 8:11).

34. God has provided all necessary means of healing and complete defeat of satanic powers (2Cor. 10:4-5; Eph. 6:10-18; Mark 16:15-20; John 14:12-15; Jas. 4:7; 5:14-16; 1Pet. 2:24; 5:7-9).

35. Healing is always the will of God for His people who may: "ask what ye will" (John 15:7); "whatsoever" (Mat. 21:22; John 14:12-15; 15:16); "anything" (John 14:14); "what things soever ye desire" (Mark 11:22-24); and "much more" than earthly parents would or could give their children (Mat. 7:7-11).

Thus, it is clear in Scripture that physical healing is provided for in the Old and New Testaments. The New Testament is based upon better promises than the Old Testament (Heb. 8:6).

The effectual fervent... Greek: energeo (see, 1Thes. 2:13). It could read, "a prayer of a just man wrought in him by divine energy." The energetic, passionate prayers of godly people have the power to accomplish much (Numbers 11:2).

This answers many questions about prayer. To be truly forgiven for our sins, we must express a sorrow for committing them. This is what the confessing one to another is all about. This is not confession to a minister, but to a friend in Christ. This helps us get it out in the open and deal with it. We are to pray for each other.

We must not just pray for ourselves, but for others. Many times, God takes care of the needs in our lives as we pray for someone else. This healing is body, mind, soul, and spirit. We are not just to pray, but to pray over and over, until we get an answer. This effectual fervent prayer just means that we are earnestly seeking God. It means that we are to continue in this prayer for an answer.

Notice also, that the person doing the praying is righteous (in right standing with God). He or she, is righteous, because they have taken on the righteousness of Christ and been made sons of God. God hears the prayers of His children, and answers them.

The conclusion is clear: therefore confess your sins to each other and pray for each other. A mutual concern for one another is the way to combat discouragement and downfall. The cure is in personal confession and prayerful concern. The healing (that you may be healed) is not bodily healing but healing of the soul (iathēte; cf. Mat. 13:15; Heb. 12:13; 1Pet. 2:24). It is the powerful and effective… prayer of a righteous person that brings the needed cure from God. This of course relates to the closing two verses of James’ letter. If Jas. 5:14-16 refer to physical healing, then those verses seem disjointed with the verses before and after them.

Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. Jas 5:17

Elias was a... Elijah. His case is given to show that all men are alike in constitution and to encourage others to pray even for miracles (Jas. 5:17-18; 1Ki. 17:1; 18:1, 18:41-46).

Again this is speaking of Elijah. This just explains that Elijah was a human being as we are. We do know that he had great faith and was a righteous man in the sight of God. You can find the Scriptures covering this (in 1Ki. Chapters 17 and 18).

It is very interesting to me that this covers a period of 3-1/2 years (the same amount of time in Revelation, seven years broken into two 3-1/2 year periods).

Here James again gave an example well known to his Jewish audience. First, it was the prophets (Jas. 5:10), then Job (Jas. 5:11), and now Elijah. James identified Elijah as a fellow sufferer. A man just like us could be translated “a man of like feeling” or “of similar suffering” (homoiopathēs; cf. kakopathei in Jas. 5:10, 5:13).

And he prayed again, and the heaven gave rain, and the earth brought forth her fruit. Jas 5:18

This withholding of the rain was for a very good purpose. After the purpose was fulfilled, Elijah prayed and it rained. Notice, the fruit comes after the rain. As I said earlier, this rain could, also, symbolize the Spirit of God, which brings forth fruit, as well.

Elijah knew all the frailties of human nature but “in prayer he prayed” (proseuchē prosēyxato), that is, he prayed earnestly, and rain was withheld and later restored (1Ki. 17:1; 18:41-46). Earnest and persistent prayer, of course, is essential, whereas halfhearted prayer is self-defeating (cf. Jas. 1:6-8).

Brethren, if any of you do err from the truth, and one convert him; Jas 5:19

Brethren, if any... Seven facts about backsliders:

1. It is possible for brethren or Christians to err from the truth and become unconverted (Jas. 5:19; see, Luke 22:32).

2. An erring Christian can be converted again (Jas. 5:19-20; see, Luke 22:32).

3. An erring Christian becomes a sinner again, if he sins (Jas. 5:20; Rom. 6:14-23).

4. An erring Christian incurs the death penalty again when he sins (Jas. 5:20; Eze. 18:24; Rom. 8:12-13; Gal. 5:19-21).

5. If the erring Christian is saved from his error, his soul will be saved again from death (Jas. 5:20; 1Jhn. 1:9; 5:16; Rev. 2:5).

6. If he repents and is saved again from death, his sins will be forgiven and hidden (Jas. 5:20; 1Jhn. 1:9; Rev. 2:5).

7. If he does not repent, he will be lost and will have to pay the penalty for sin (Jas. 5:20; Rom. 6:14-23; 8:12-13; 2Tim. 2:12; Eze. 18:24; Heb. 6:4-6, see; Heb. 10:26-29, see; 2Pet. 2:20-21).

This introduces a third category of people in the church (verses 13-14), those professing believers who have strayed from the truth.

do err from... Apostatizes from the faith they once professed (Heb. 5:12 – 6:9; 10:29; 1Jhn. 2:19). Such people are in grave danger (verse 20), and the church must call them back to the true faith.

This is speaking of someone who believes in error. “Err”, means go astray. Perhaps, this is speaking of the backslidden Christian, as well as the one who has never known the Truth.

Significance Of Needs

James’ last appeal to his readers has a touch of tenderness and a clear note of encouragement to those who have helped others who have grown weary and have fallen from the way.

Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins. Jas 5:20

the sinner from... A word used to describe the unregenerate. James has in mind here those with dead faith (2:14-26), not sinning, true believers.

the error of... Those who go astray doctrinally (verse 19), will also manifest an errant lifestyle; one not lived according to biblical principles.

save a soul... A person who wanders from the truth puts his soul in jeopardy. The “death” in view is not physical death, but eternal death, eternal separation from God and eternal punishment in hell (Isa. 66:24; Dan. 12:2; Mat. 13:40, 42, 50; 25:41, 46; Mark 9:43-49; 2Thes. 1:8-9; Rom. 6:23; Rev. 20:11-15; 21:8). Knowing how high the stakes are should motivate Christians to aggressively pursue such people.

hide a multitude... (see Psalm 5:10). Since even one sin is enough to condemn a person to hell, James’ use of the word “multitude”, emphasizes the hopeless condition of lost, unregenerate sinners. The good news of the gospel is that God’s forgiving grace (which is greater than any sin; Rom. 5:20), is available to those who turn from theirs sins and exercise faith in the Lord Jesus Christ (Eph. 2:8-9).

This is speaking to the brethren (of verse 19). Those who lead others to the Lord will have great rewards in heaven.

1Pet. 4:8 “And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.”

It is enough reward to know that someone you have ministered to will be saved, but God has more reward for you than that. We will be judged according to the way we have dealt with our fellowman. If we lead someone to the Lord, it is because we love them. We have put ourselves behind, and are thinking more of their needs than our own.

To the world, ministering to others is foolishness, but to God it is the tool to lead them to salvation.

1Cor. 1:18 “For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.”

1Cor. 1:21 “For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.”

If you care enough for others to help them find God, God will forgive you of your sins.

Again, Significance Of Needs

James’ last appeal to his readers has a touch of tenderness and a clear note of encouragement to those who have helped others who have grown weary and have fallen from the way. My brothers, he wrote, “if any one among you strays from the truth, and someone turns him around, let him know that the one who turns him back from his error will save his soul from death and will hide a multitude of sins” (author’s trans.).

These who have lost their way are the “sick ones” of the church family. They have wandered away. The Greek word here (planēthē) suggests one who has missed his path and is hopelessly lost. “Planet” was taken from this Greek word to convey the idea that the luminaries were “wandering stars” (cf. Jude 1:13), not “fixed” like the rest.

Wandering ones need to be brought back to the fold. James referred here not to evangelism but to restoration. Revival, not redemption, is in view. The rescue action is of great significance. A lost sheep is saved from destruction and his sins (the sins of the restored one, not the restorer) are covered as if a veil were thrown over them (cf. 1Pet. 4:8). He can move ahead again on the path toward spiritual maturity.

James has given clear instructions about how to achieve practical holiness and spiritual maturity. His pointed exhortations were designed to stab the consciences and stir the souls of his beloved Jewish brothers. Stand with confidence, serve with compassion, speak with care, submit with contrition, and share with concern. A believer should be what God wants him to be, do what God wants him to do, say what God wants him to say, sense what God wants him to sense, and share what God wants him to share. Spiritual maturity involves every aspect of life.