5:1 Go 1 to now, [ye] rich men, weep and howl for your miseries that shall come upon [you].
(1) He denounces utter destruction to the wicked and profane rich men, and such as are drowned in their riotousness, mocking their foolish confidence when there is nothing indeed more vain than such things.
5:4 Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the a ears of the Lord of sabaoth.
(a) The Lord who is more mighty than ye are, hath heard them.
5:5 Ye have lived in pleasure on the earth, and been wanton; ye have b nourished your hearts, as in a c day of slaughter.
(b) You have pampered yourselves. (c) The Hebrews call a day that is appointed to solemn banqueting, a day of slaughter or feasting.
5:72 Be patient therefore, brethren, unto the coming of the Lord. 3 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.
(2) He applies that to the poor, which he spoke against the rich, warning them to wait for the Lords coming patiently, who will avenge the injuries which the rich men do to them. (3) The taking away of an objection: Although his coming seems to linger, yet at the least we must follow the farmer, we who do patiently wait for the times that are fitting for the fruits of the earth. And again, God will not postpone the least bit of the time that he has appointed.
5:94d Grudge not one against another, brethren, lest ye be condemned: 5 behold, the judge standeth before the door.
(4) He commends Christian patience, for that which others through impatience use to accuse one another, the faithful on the other hand, do not complain though they receive injury. (d) By grudging he means a certain inward complaining which indicates impatience. (5) The conclusion: The Lord is at the door and will defend his own and avenge his enemies, and therefore we do not need to trouble ourselves.
5:106 Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience.
(6) Because most men will object, that it is good to repel injuries by whatever means, he contrasts that with the examples of the fathers whose patience had a most happy end, because God as a most bountiful Father, never forsakes his.
5:11 Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the e end of the Lord; that the Lord is very pitiful, and of tender mercy.
(e) What end the Lord gave.
5:127 But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let f your yea be yea; and [your] nay, nay; lest ye fall into condemnation.
(7) Because even the best men sometimes through impatience slip and speak oaths sometimes lesser, sometimes greater, the apostle warns us to detest such wickedness, and to accustom our tongues to simple and true talk.
5:138 Is any among you afflicted? let him pray. Is any merry? let him sing psalms.
(8) He shows the best remedy against all afflictions, that is, prayers which have their place both in sorrow and joy.
5:149 Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with g oil in the h name of the Lord:
9 He shows peculiarly, to what physicians especially we must go when we are diseased, that is, to the prayers of the elders, which then also could cure the body, (for so much as the gift of healing was then in force) and take away the main cause of sickness and diseases, by obtaining healing for the sick through their prayers and exhortations. (g) This was a sign of the gift of healing: and now seeing we have the gift no more, the sign is no longer necessary. (h) By calling on the name of the Lord.
5:15 And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed i sins, they shall be forgiven him.
(i) He has reason in making mention of sins, for diseases are often sent because of sins.
5:1610 Confess [your] faults one to another, and pray one for another, that ye may be healed. 11 The effectual fervent prayer of a righteous man availeth much.
(10) Because God pardons the sins of those who confess and acknowledge them, and not those who justify themselves. Therefore the apostle adds, we ought to freely confer with one another concerning those inward diseases, that we may help one another with our prayers.
(11) He commends prayers by the effects that come of them, that all men may understand that there is nothing more effectual than they are, so that they proceed from a pure mind.
5:1912 Brethren, if any of you do err from the truth, and one k convert him;
(12) The taking away of an objection: all rebukes are not condemned, seeing that on the contrary there is nothing more acceptable to God than to call into the holy way, a brother that was wandering out of the way. (k) Has called him back from his way.
1. Go to now. They are mistaken, as I think, who consider that James here exhorts the rich to repentance. It seems to me to be a simple denunciation of God’s judgment, by which he meant to terrify them without giving them any hope of pardon; for all that he says tends only to despair. He, therefore, does not address them in order to invite them to repentance; but, on the contrary, he has a regard to the faithful, that they, hearing of the miserable and of the rich, might not envy their fortune, and also that knowing that God would be the avenger of the wrongs they suffered, they might with a calm and resigned mind bear them. (136)
But he does not speak of the rich indiscriminately, but of those who, being immersed in pleasures and inflated with pride, thought of nothing but of the world, and who, like inexhaustible gulfs, devoured everything; for they, by their tyranny, oppressed others, as it appears from the whole passage.
Weep and howl, or, Lament, howling. Repentance has indeed its weeping, but being mixed with consolation, it does not proceed to howling. Then James intimates that the heaviness of God’s vengeance will be so horrible and severe on the rich, that they will be constrained to break forth into howling, as though he had said briefly to them, “Woe to you!” But it is a prophetic mode of speaking: the ungodly have the punishment which awaits them set before them, and they are represented as already enduring it. As, then, they were now flattering themselves, and promising to themselves that the prosperity in which they thought themselves happy would be perpetual, he declared that the most grievous miseries were nigh at hand.
(136) Many commentators, such as Grotius, Doddridge, Macknight, and Scott, consider that the Apostle refers at the beginning of this chapter, not to professing Christians, but to unbelieving Jews. There is nothing said that can lead to such an opinion: and if the two preceding chapters were addressed (as admitted by all) to those whoprofessed the faith, there is no reason why this should not have been addressed to them; the sins here condemned are not worse than those previously condemned. Indeed, we find by the Epistles of Peter, and by that of Jude, that there were men professing religion at that time, who were not a whit better (if not worse) than many who profess religion in our age.
Besides, it was not unusual, in addresses to Christians, to address unbelievers. Indeed, Paul expressly says, “What have I to do to judge them that are without?”
That there were rich men professing the gospel at that time, is evident from Jas 1:10.
2. Your riches. The meaning may be twofold: — that he ridicules their foolish confidence, because the riches in which they placed their happiness, were wholly fading, yea, that they could be reduced to nothing by one blast from God — or that he condemns as their insatiable avarice, because they heaped together wealth only for this, that they might perish without any benefit. This latter meaning is the most suitable. It is, indeed, true that those rich men are insane who glory in things so fading as garments, gold, silver, and such things, since it is nothing else than to make their glory subject to rust and moths; and well known is that saying “What is ill got is soon lost;” because the curse of God consumes it all, for it is not right that the ungodly or their heirs should enjoy riches which they have snatched, as it were, by violence from the hand of God.
But as James enumerates the vices of which the rich brought on themselves the calamity which he mentions, the context requires, as I think, that we should say, that what he condemns here is the extreme rapacity of the rich, in retaining everything they could lay hold on, that it might rot uselessly in their chests. For thus it was, that what God had created for the use of men, they destroyed, as though they were the enemies of mankind. (137)
But it must be observed, that the vices which he mentions here do not belong to all the rich; for some of them indulge themselves in luxury, some spend much in show and display, and some pinch themselves, and live miserably in their own filth. Let us, then, know that he here reproves some vices in some, and some vices in others. However, all those are generally condemned who unjustly accumulate riches, or who foolishly abuse them. But what James now says, is not only suitable to the rich of extreme tenacity, (such as Euclio of Plautus,) but to those also who delight in pomp and luxury, and yet prefer to heap up riches rather than to employ them for necessary purposes. For such is the malignity of some, that they grudge to others the common sun and air.
(137) Reference is made here to three sorts of riches, — stores of corn, which rotted, — garments, which were moth-eaten, — and precious metals, money, and jewels, etc., which rusted.
3. A witness against you. He confirms the explanation I have already given. For God has not appointed gold for rust, nor garments for moths; but, on the contrary, be has designed them as aids and helps to human life. Therefore, even spending without benefit is a witness of inhumanity. The rusting of gold and silver will be, as it were, the occasion of inflaming the wrath of God, so that it will, like fire, consume them.
Ye have heaped treasure together: These words may also admit of two explanations: — that the rich, as they would always live, are never satisfied, but weary themselves in heaping together what may be sufficient to the end of the world, — or, that they heap together the wrath and curse of God for the last day; and this second view I embrace. (138)
(138) By “last days” are commonly meant the days of the gospel. The day of judgment is often called by John, in his Gospel, “the last day;” and the same seems to be called here “the last days.” The reference made by some, to the destruction of Jerusalem, has nothing in the passage to favor it. To “heap treasure,” or to lay up a store, has an evident reference to the day of judgment, as Paul makes use of the same expression in Rom 2:5, only he adds “wrath” to it, which is also added here by the Vulg. The whole verse is conminatory, and in this sentence the rich are reminded of the issue, the final issue of their conduct. The character of the store is to be learnt from the preceding part of the verse. In treasuring dishonest wealth, they were treasuring wrath for themselves.
4. Behold, the hire. He now condemns cruelty, the invariable companion of avarice. But he refers only to one kind, which, above all others, ought justly to be deemed odious. For if a humane and a just man, as Solomon says in Pro 12:10, regards the life of his beast, it is a monstrous barbarity, when man feels no pity towards the man whose sweat he has employed for his own benefit. Hence the Lord has strictly forbidden, in the law, the hire of the laborer to sleep with us (Deu 24:15). Besides, James does not refer to laborers in common, but, for the sake of amplifying, he mentions husbandmen and reapers. For what can be more base than that they, who supply us with bread by their labor should be pined through want? And yet this monstrous thing is common; for there are many of such a tyrannical disposition, that they think that the rest of mankind live only for their benefit alone.
But he says that this hire crieth, for whatever men retain either by fraud or by violence, of what belongs to another; it calls for vengeance as it were by a loud voice. We ought to notice what he adds, that the cries of the poor come to the ears of God, so that we may know that the wrong done to them shall not be unpunished. They, therefore, who are oppressed by the unjust ought resignedly to sustain their evils, because they will have God as their defender. And they who have the power of doing wrong ought to abstain from injustice, lest they provoke God against them, who is the protector and patron of the poor. And for this reason also he calls God the Lord of Sabaoth, or of hosts, intimating thereby his power and his might, by which he renders his judgment more dreadful.
5. In pleasure. He comes now to another vice, even luxury and sinful gratifications; for they who abound in wealth seldom keep within the bounds of moderation, but abuse their abundance by extreme indulgences. There are, indeed, some rich men, as I have said, who pine themselves in the midst of their abundance. For it was not without reason that the poets have imagined Tantalus to be hungry near a table well furnished. There have ever been Tantalians in the world. But James, as it has been said, does not speak of all rich men. It is enough that we see this vice commonly prevailing among the rich, that they are given too much to luxuries, to pomps and superfluities.
And though the Lord allows them to live freely on what they have, yet profusion ought to be avoided and frugality practiced. For it was not in vain that the Lord by his prophets severely reproved those who slept on beds of ivory, who used precious ointments, who delighted themselves at their feasts with the sound of the harp, who were like fat cows in rich pastures. For all these things have been said for this end, that we may know that moderation ought to be observed, and that extravagance is displeasing to God.
Ye have nourished your hearts. He means that they indulged themselves, not only as far as to satisfy nature, but as far as their cupidity led them. He adds a similitude, as in a day of slaughter, because they were wont in their solemn sacrifices to eat more freely than according to their daily habits. He then says, that the rich feasted themselves every day of their life, because they immersed themselves in perpetual indulgences.
6. Ye have condemned. Here follows another kind of inhumanity, that the rich by their power oppressed and destroyed the poor and weak. He says by a metaphor that the just were condemned and killed; for when they did not kill them by their own hand, or condemn them as judges, they yet employed the authority which they had to do wrong, they corrupted judgments, and contrived various arts to destroy the innocent, that is, really to condemn and kill them. (139)
By adding that the just did not resist them, he intimates that the audacity of the rich was greater; because those whom they oppressed were without any protection. He, however, reminds them that the more ready and prompt would be the vengeance of God, when the poor have no protection from men. But though the just did not resist, because he ought to have patiently endured wrongs, I yet think that their weakness is at the same time referred to, that is he did not resist, because he was unprotected and without any help from men.
(139) Many have thought that what is referred to here is the condemnation of our Savior by the Jewish nation, especially as he is called ὁ δίκαιος, “the just one.” This is true, but the Christian is also called too, in 1Pe 4:18. James very frequently individualizes the faithful, using the singular for the plural number. The whole context proves that he speaks here of the poor faithful who suffered injustice from the rich, professing the same faith. Besides, the death of Christ is not ascribed to the rich, but to the elders and chief priests.
The two first verbs, being aorists, may be rendered in the present tense, especially as the last verb is in that tense. For in the very next verse, the 7th, the aorist is so used. We may then give this version, —
6. “Ye condemn, ye kill the righteous; he sets himself not in array against you.”
Probably the aorist is used, as it expresses what was done habitually, or a continued act, like the future tense often in Hebrew. The preceding verse, the 5th, where all the verbs are aorists, would be better rendered in the same way, “Ye live in pleasure,” etc.
7. Be patient therefore. From this inference it is evident that what has hitherto been said against the rich, pertains to the consolation of those who seemed for a time to be exposed to their wrongs with impunity. For after having mentioned the causes of those calamities which were hanging over the rich, and having stated this among others, that they proudly and cruelly ruled over the poor, he immediately adds, that we who are unjustly oppressed, have this reason to be patient, because God would become the judge. For this is what he means when he says, unto the coming of the Lord, that is, that the confusion of things which is now seen in the world will not be perpetual, because the Lord at his coming will reduce things to order, and that therefore our minds ought to entertain good hope; for it is not without reason that the restoration of all things is promised to us at that day. And though the day of the Lord is everywhere called in the Scriptures a manifestation of his judgment and grace, when he succors his people and chastises the ungodly, yet I prefer to regard the expression here as referring to our final deliverance.
Behold, the husbandman. Paul briefly refers to the same similitude in 2Ti 2:6, when he says that the husbandman ought to labor before he gathers the fruit; but James more fully expresses the idea, for he mentions the daily patience of the husbandman, who, after having committed the seed to the earth, confidently, or at least patiently, waits until the time of harvest comes; nor does he fret because the earth does not immediately yield a ripe fruit. He hence concludes, that we ought not to be immoderately anxious, if we must now labor and sow, until the harvest as it were comes, even the day of the Lord.
The precious fruit. He calls it precious, because it is the nourishment of life and the means of sustaining it. And James intimates, that since the husbandman suffers his life, so precious to him, to lie long deposited in the bosom of the earth, and calmly suspends his desire to gather the fruit, we ought not to be too hasty and fretful, but resignedly to wait for the day of our redemption. It is not necessary to specify particularly the other parts of the comparison.
The early and the latter rains. By the two words, early and latter, two seasons are pointed out; the first follows soon after sowing; and the other when the corn is ripening. So the prophets spoke, when they intended to set forth the time for rain, (Deu 28:12; Joe 2:23; Hos 6:3.) And he has mentioned both times, in order more fully to shew that husbandmen are not disheartened by the slow progress of time, but bear with the delay.
8. Stablish your hearts. Lest any should object and say, that the time of deliverance was too long delayed, he obviates this objection and says, that the Lord was at hand, or (which is the same thing) that his coming was drawing nigh. In the meantime, he bids us to correct the softness of the heart, which weakens us, so as not to persevere in hope. And doubtless the time appears long, because we are too tender and delicate. We ought, then, to gather strength that we may become hardened and this cannot be better attained than by hope, and as it were by a realizing view of the near approach of our Lord.
9. Grudge not, or, groan not. As the complaints of many were heard, that they were more severely treated than others, this passage is so explained by some, as though James bade each to be contented with his own lot, not to envy others, nor grudge if the condition of others was more tolerable. But I take another view; for after having spoken of the unhappiness of those who distress good and quiet men by their tyranny, he now exhorts the faithful to be just towards one another and ready to pass by offenses. That this is the real meaning may be gathered from the reason that is added: Be not querulous one against another; lest ye be condemned. We may, indeed, groan, when any evil torments us; but he means an accusing groan, when one expostulates with the Lord against another. And he declares that thus they would all be condemned, because there is no one who does not offend his brethren, and afford them an occasion of groaning. Now, if everyone complained, they would all have accused one another; for no one was so innocent, that he did not do some harm to others.
God will be the common judge of all. What, then, will be the case, but that every one who seeks to bring judgment on others, must allow the same against himself; and thus all will be given up to the same ruin. Let no one, then, ask for vengeance on others, except he wishes to bring it on his own head. And lest they should be hasty in making complaints of this kind, he declares that the judge was at the door. For as our propensity is to profane the name of God, in the slightest offenses we appeal to his judgment. Nothing is a fitter bridle to check our rashness, than to consider that our imprecations vanish not into air, because God’s judgment is at hand.
10Take, my brethren, the prophets. The comfort which he brings is not that which is according to the common proverb, that the miserable hope for like companions in evils. That they set before them associates, in whose number it was desirable to be classed; and to have the same condition with them, was no misery. For as we must necessarily feel extreme grief, when any evil happens to us which the children of God have never experienced, so it is a singular consolation when we know that we suffer nothing different from them; nay, when we know that we have to sustain the same yoke with them.
When Job heard from his friends,
“Turn to the saints, can you find any like to thee?”
(Job 5:1,)
it was the voice of Satan, because he wished to drive him to despair. When, on the other hand, the Spirit by the mouth of James designs to raise us up to a good hope, he shews to us all the fore-going saints, who as it were stretch out their hand to us, and by their example encourage us to undergo and to conquer afflictions.
The life of men is indeed indiscriminately subject to troubles and adversities; but James did not bring forward any kind of men for examples, for it would have availed nothing to perish with the multitude; but he chose the prophets, a fellowship with whom is blessed. Nothing so breaks us down and disheartens us as the feeling of misery; it is therefore a real consolation to know that those things commonly deemed evils are aids and helps to our salvation. This is, indeed, what is far from being understood by the flesh; yet the faithful ought to be convinced of this, that they are happy when by various troubles they are proved by the Lord. To convince us of this, James reminds us to consider the end or design of the afflictions endured by the prophets; for as our own evils we are without judgment, being influenced by grief, sorrow, or some other immoderate feelings, as we see nothing under a foggy sky and in the midst of storms, and being tossed here and there as it were by a tempest, it is therefore necessary for us to cast our eyes to another quarter, where the sky is in a manner serene and bright. When the afflictions of the saints are related to us, there is no one who will allow that they were miserable, but, on the contrary, that they were happy.
Then James has done well for us; for he has laid before our eyes a pattern, that we may learn to look at it whenever we are tempted to impatience or to despair: and he takes this principle as granted, that the prophets were blessed in their afflictions, for they courageously sustained them. Since it was so, he concludes that the same judgment ought to be formed of us when afflicted.
And he says, the prophets who have spoken in the name of the Lord; by which he intimates that they were accepted and approved by God. If, then, it had been useful for them to have been free from miseries, doubtless God would have kept them free. But it was otherwise. It hence follows that afflictions are salutary to the faithful. He, therefore, bids them to be taken as an example of suffering affliction. But patience also must be added, which is a real evidence of our obedience. Hence he has joined them both together.
11The patience of Job. Having spoken generally of the prophets, he now refers to an example remarkable above others; for no one, as far as we can learn from histories, has ever been overwhelmed with troubles so hard and so various as Job; and yet he emerged from so deep a gulf. Whosoever, then, will imitate his patience, will no doubt find God’s hand, which at length delivered him, to be the same. We see for what end his history has been written. God suffered not his servant Job to sink, because he patiently endured his afflictions. Then he will disappoint the patience of no one.
If, however, it be asked, Why does the Apostle so much commend the patience of Job, as he had displayed many signs of impatience, being carried away by a hasty spirit? To this I reply, that though he sometimes failed through the infirmity of the flesh, or murmured within himself, yet he ever surrendered himself to God, and was ever willing to be restrained and ruled by him. Though, then, his patience was somewhat deficient, it is yet deservedly commended.
The end of the Lord. By these words he intimates that afflictions ought ever to be estimated by their end. For at first God seems to be far away, and Satan in the meantime revels in the confusion; the flesh suggests to us that we are forsaken of God and lost. We ought, then, to extend our view farther, for near and around us there appears no light. Moreover, he has called it the end of the Lord, because it is his work to give a prosperous issue to adversities. If we do our duty in bearing evils obediently, he will by no means be wanting in performing his part. Hope directs us only to the end; God will then shew himself very merciful, how ever rigid and severe he may seem to be while afflicting us. (140)
(140) “The end of the Lord” seems a singular expression; but τέλος, properly the end, means also the issue, the upshot, the termination, the conclusion. It is genitive of the efficient cause, “the end (or issue) given by the Lord.” See Job 42:12. According to Griesbach there are three MSS which have ἒλεος, “mercy;” which would be very suitable, — “and ye have seen the mercy of the Lord, that the Lord is very full of pity, and compassionate.” But the authority is not sufficient.
12But above all things. It has been a common vice almost in all ages, to swear lightly and inconsiderately. For so bad is our nature that we do not consider what an atrocious crime it is to profane the name of God. For though the Lord strictly commands us to reverence his name, yet men devise various subterfuges, and think that they can swear with impunity. They imagine, then, that there is no evil, provided they do not openly mention the name of God; and this is an old gloss. So the Jews, when they swore by heaven or earth, thought that they did not profane God’s name, because they did not mention it. But while men seek to be ingenious in dissembling with God, they delude themselves with the most frivolous evasions.
It was a vain excuse of this kind that Christ condemned in Mat 5:34. James, now subscribing to the decree of his master, commands us to abstain from these indirect forms of swearing: for whosoever swears in vain and on frivolous occasions, profanes God’s name, whatever form he may give to his words. Then the meaning is, that it is not more lawful to swear by heaven or by the earth, than openly by the name of God. The reason is mentioned by Christ — because the glory of God is everywhere inscribed, and everywhere shines forth. Nay, men take the words, heaven and earth, in their oaths, in no other sense and for no other purpose, than if they named God himself; for by thus speaking they only designate the Worker by his works.
But he says, above all things; because the profanation of God’s name is not a slight offense. The Anabaptists, building on this passage, condemn all oaths, but they only shew their ignorance. For James does not speak of oaths in general, nor does Christ in the passage to which I have referred; but both condemn that evasion which had been devised, when men took the liberty to swear without expressing the name of God, which was a liberty repugnant to the prohibition of the law.
And this is what the words clearly mean, Neither by heaven, neither by the earth. For, if the question had been as to oaths in themselves, to what purpose were these forms mentioned? It then appears evident that both by Christ and by James the puerile astuteness of those is reproved who taught that they could swear with impunity, provided they adopted some circuitous expressions. That we may, then, understand the meaning of James, we must understand first the precept of the law, “Thou shalt not take the name of God in vain. ” It hence appears clear, that there is a right and lawful use of God’s name. Now, James condemns those who did not indeed dare in a direct way to profane God’s name, but endeavored to evade the profanation which the law condemns, by circumlocutions.
But let your yea be yea. He brings the best remedy to correct the vice which he condemns, that is, that they were habitually to keep themselves to truth and faithfulness in all their sayings. For whence is the wicked habit of swearing, except that such is the falsehood of men, that their words alone are not believed? For, if they observed faithfulness, as they ought, in their words, there would have been no necessity of so many superfluous oaths. As, then, the perfidy or levity of men is the fountain from which the vice of swearing flows, in order to take away the vice, James teaches us that the fountain ought to be removed; for the right way of healing is to begin with the cause of illness.
Some copies have, “Let your word (or speech) be, yea, yea; no, no.” The true reading however, is what I have given, and is commonly received; and what he means I have already explained, that is, that we ought to tell the truth, and to be faithful in our words. To the same purpose is what Paul says in 2Co 1:18, that he was not in his preaching yea and nay, but pursued the same course from the beginning.
Lest ye fall into condemnation. There is a different reading, owing to the affinity of the words ὑπὸ κρίσιν and ὑπόκρισιν (141) If you read, “into judgment” or condemnation, the sense will clearly be, that to take God’s name in vain will not be unpunished. But it is not unsuitable to say, “into hypocrisy;” because when simplicity, as it has been already said, prevails among us, the occasion for superfluous oaths is cut off. If, then, fidelity appears in all we say, the dissimulation, which leads us to swear rashly, will be removed.
(141) For εἰς ὑπόκρισιν there are several MSS., but for ὑπὸ κρίσιν there are not only several MSS., but the earliest versions, Syr. and Vulg.; so Griesbach takes the latter as the true reading.
13Is any among you afflicted? he means that there is no time in which God does not invite us to himself. For afflictions ought to stimulate us to pray; prosperity supplies us with an occasion to praise God. But such is the perverseness of men, that they cannot rejoice without forgetting God, and that when afflicted they are disheartened and driven to despair. We ought, then, to keep within due bounds, so that the joy, which usually makes us to forget God, may induce us to set forth the goodness of God, and that our sorrow may teach us to pray. For he has set the singing of psalms in opposition to profane and unbridled joy; and thus they express their joy who are led, as they ought to be, by prosperity to God.
14Is any sick among you. As the gift of healing as yet continued, he directs the sick to have recourse to that remedy. It is, indeed, certain that they were not all healed; but the Lord granted this favor as often and as far as he knew it would be expedient; nor is it probable that the oil was indiscriminately applied, but only when there was some hope of restoration. For, together with the power there was given also discretion to the ministers, lest they should by abuse profane the symbol. The design of James was no other than to commend the grace of God which the faithful might then enjoy, lest the benefit of it should be lost through contempt or neglect.
For this purpose he ordered the presbyters to be sent for, but the use of the anointing must have been confined to the power of the Holy Spirit.
The Papists boast mightily of this passage, when they seek to pass off their extreme unction. But how different their corruption is from the ancient ordinance mentioned by James I will not at present undertake to shew. Let readers learn this from my Institutes. I will only say this, that this passage is wickedly and ignorantly perverted; when extreme unction is established by it, and is called a sacrament, to be perpetually observed in the Church. I indeed allow that it was used as a sacrament by the disciples of Christ, (for I cannot agree with those who think that it was medicine;) but as the reality of this sign continued only for a time in the Church, the symbol also must have been only for a time. And it is quite evident, that nothing is more absurd than to call that a sacrament which is void and does not really present to us that which it signifies. That the gift of healing was temporary, all are constrained to allow, and events clearly prove: then the sign of it ought not to be deemed perpetual. It hence follows, that they who at this day set anointing among the sacraments, are not the true followers, but the apes of the Apostles, except they restore the effect produced by it, which God has taken away from the world for more than fourteen hundred years. So we have no dispute, whether anointing was once a sacrament; but whether it has been given to be so perpetually. This latter we deny, because it is evident that the thing signified has long ago ceased.
The presbyters, or elders, of the church. I include here generally all those who presided over the Church; for pastors were not alone called presbyters or elders, but also those who were chosen from the people to be as it were censors to protect discipline. For every Church had, as it were, its own senate, chosen from men of weight and of proved integrity. But as it was customary to choose especially those who were endued with gifts more than ordinary, he ordered them to send for the elders, as being those in whom the power and grace of the Holy Spirit more particularly appeared.
Let them pray over him. This custom of praying over one was intended to shew, that they stood as it were before God; for when we come as it were to the very scene itself, we utter prayers with more feeling; and not only Elisha and Paul, but Christ himself, roused the ardor of prayer and commended the grace of God by thus praying over persons. (2Kg 4:32; Act 20:10; Joh 11:41.)
15. But it must be observed, that he connects a promise with the prayer, lest it should be made without faith. For he who doubts, as one who does not rightly call on God, is unworthy to obtain anything, as we have seen in Jas 1:5. Whosoever then really seeks to be heard, must be fully persuaded that he does not pray in vain.
As James brings before us this special gift, to which the external rite was but an addition, we hence learn, that the oil could not have been rightly used without faith. But since it appears that the Papists have no certainty as to their anointing, as it is manifest that they have not the gift, it is evident that their anointing is spurious.
And if he have committed sins. This is not added only for the sake of amplifying, as though he had said, that God would give something more to the sick than health of body; but because diseases were very often inflicted on account of sins; and by speaking of their remission he intimates that the cause of the evil would be removed. And we indeed see that David, when afflicted with disease and seeking relief, was wholly engaged in seeking the pardon of his sins. Why did he do this, except that while he acknowledged the effect of his faults in his punishment, he deemed that there was no other remedy, but that the Lord should cease to impute to him his sins?
The prophets are full of this doctrine, that men are relieved from their evils when they are loosed from the guilt of their iniquities. Let us then know that it is the only fit remedy for our diseases and other calamities, when we carefully examine ourselves, being solicitous to be reconciled to God, and to obtain the pardon of our sins.
16Confess your faults one to another. In some copies the illative particle is given, nor is it unsuitable; for though when not expressed, it must be understood. He had said, that sins were remitted to the sick over whom the elders prayed: he now reminds them how useful it is to discover our sins to our brethren, even that we may obtain the pardon of them by their intercession. (142)
This passage, I know, is explained by many as referring to the reconciling of offenses; for they who wish to return to favor must necessarily know first their own faults and confess them. For hence it comes, that hatreds take root, yea, and increase and become irreconcilable, because every one perniciously defends his own cause. Many therefore think that James points out here the way of brotherly reconciliation, that is, by mutual acknowledgment of sins. But as it has been said, his object was different; for he connects mutual prayer with mutual confession; by which he intimates that confession avails for this end, that we may be helped as to God by the prayers of our brethren; for they who know our necessities, are stimulated to pray that they may assist us; but they to whom our diseases are unknown are more tardy to bring us help.
Wonderful, indeed, is the folly or the insincerity of the Papists, who strive to build their whispering confession on this passage. For it would be easy to infer from the words of James, that the priests alone ought to confess. For since a mutual, or to speak more plainly, a reciprocal confession is demanded here, no others are bidden to confess their own sins, but those who in their turn are fit to hear the confession of others; but this the priests claim for themselves alone. Then confession is required of them alone. But since their puerilities do not deserve a refutation, let the true and genuine explanation already given be deemed sufficient by us.
For the words clearly mean, that confession is required for no other end, but that those who know our evils may be more solicitous to bring us help.
Availeth much. That no one may think that this is done without fruit, that is, when others pray for us, he expressly mentions the benefit and the effect of prayer. But he names expressly the prayer of a righteous or just man; because God does not hear the ungodly; nor is access to God open, except through a good conscience: not that our prayers are founded on our own worthiness, but because the heart must be cleansed by faith before we can present ourselves before God. Then James testifies that the righteous or the faithful pray for us beneficially and not without fruit.
But what does he mean by adding effectual or efficacious? For this seems superfluous; for if the prayer avails much, it is doubtless effectual. The ancient interpreter has rendered it “assiduous;” but this is too forced. For James uses the Greek participle, ἐνεργούμεναι, which means “working.” And the sentence may be thus explained, “It avails much, because it is effectual.” (143) As it is an argument drawn from this principle, that God will not allow the prayers of the faithful to be void or useless, he does not therefore unjustly conclude that it avails much. But I would rather confine it to the present case: for our prayers may properly be said to be ἐνεργούμεναι, working, when some necessity meets us which excites in us earnest prayer. We pray daily for the whole Church, that God may pardon its sins; but then only is our prayer really in earnest, when we go forth to succor those who are in trouble. But such efficacy cannot be in the prayers of our brethren, except they know that we are in difficulties. Hence the reason given is not general, but must be specially referred to the former sentence.
(142) The illative οὖν, though found in some MSS., is not introduced into the text by Griesbach, there being no sufficient evidence in its favor. Nor does there appear a sufficient reason for the connection mentioned by Calvin. The two cases seem to be different. The elders of the church were in the previous instance to be called in, who were to pray and anoint the sick, and it is said that the prayer of faith (i.e. of miraculous faith) would save the sick, and that his sins would be forgiven him. This was clearly a case of miraculous healing. But what is spoken of in this verse seems to be quite different. Prayer is alone mentioned, not by the elders, but by a righteous man, not saving as in the former case, but availing much. It seems probable then that the sins of the sick miraculously healed were more especially against God; and that the sins which they were to confess to one another were against the brethren, also visited with judgment and the remedy for them was mutual confession, and mutual prayer; but the success in this case was not as sure or as certain as in the former, only we are told that an earnest prayer avails much. Then, to encourage this earnest or fervent prayer, the case of Elias is adduced; but it had nothing to do with miraculous healing.
(143) This can hardly be admitted. The word expresses what sort of prayer is that which avails much. Besides, to avail much, and to be effectual, are two distinct things. The word as a verb and as a participle had commonly an active sense. Schleusner gives only one instance in which it has a passive meaning, 2Co 1:6; to which may be added 2Co 4:12. If taken passively, it may be rendered, “inwrought,” that is, by the Spirit, according to Macknight. But it has been most commonly taken actively, and in the sense of the verbal adjective ἐνεργὴς, energetic, powerful, ardent, fervent.
17Elias was a man. There are innumerable instances in Scripture of what he meant to prove; but he chose one that is remarkable above all others; for it was a great thing that God should make heaven in a manner subject to the prayers of Elias, so as to obey his wishes. Elias kept heaven shut by his prayers for three years and a half; he again opened it, so that it poured down abundance of rain. Hence appeared the wonderful power of prayer. Well known is this remarkable history, and is found in 1Kg 17:0 and 1Kg 18:0. And though it is not there expressly said, that Elias prayed for drought, it may yet be easily gathered, and that the rain also was given to his prayers.
But we must notice the application of the example. James does not say that drought ought to be sought from the Lord, because Elias obtained it; for we may by inconsiderate zeal presumptuously and foolishly imitate the Prophet. We must then observe the rule of prayer, so that it may be by faith. He, therefore, thus accommodates this example, — that if Elias was heard, so also we shall be heard when we rightly pray. For as the command to pray is common, and as the promise is common, it follows that the effect also will be common.
Lest any one should object and say, that we are far distant from the dignity of Elias, he places him in our own rank, by saying, that he was a mortal man and subject to the same passions with ourselves. For we profit less by the examples of saints, because we imagine them to have been half gods or heroes, who had peculiar intercourse with God; so that because they were heard, we receive no confidence. In order to shake off this heathen and profane superstition, James reminds us that the saints ought to be considered as having the infirmity of the flesh; so that we may learn to ascribe what they obtained from the Lord, not to their merits, but to the efficacy of prayer.
It hence appears how childish the Papists are, who teach men to flee to the protection of saints, because they had been heard by the Lord. For thus they reason, “Because he obtained what he asked as long as he lived in the world, he will be now after death our best patron.” This sort of subtle refinement was altogether unknown to the Holy Spirit. For James on the contrary argues, that as their prayers availed so much, so we ought in like manner to pray at this day according to their example, and that we shall not do so in vain.
20Let him know. I doubt whether this ought rather to have been written, γιςώσκετε, “know ye.” Both ways the meaning however is the same. For James recommends to us the correction of our brethren from the effect produced that we may more assiduously attend to this duty. Nothing is better or more desirable than to deliver a soul from eternal death; and this is what he does who restores an erring brother to the right way: therefore a work so excellent ought by no means to be neglected. To give food to the hungry, and drink to the thirsty, we see how much Christ values such acts; but the salvation of the soul is esteemed by him much more precious than the life of the body. We must therefore take heed lest souls perish through our sloth, whose salvation God puts in a manner in our hands. Not that we can bestow salvation on them; but that God by our ministry delivers and saves those who seem otherwise to be nigh destruction.
Some copies have his soul, which makes no change in the sense. I, however, prefer the other reading, for it has more force in it.
And shall hide a multitude of sins. He makes an allusion to a saying of Solomon, rather than a quotation. (Pro 10:12.) Solomon says that love covers sins, as hatred proclaims them. For they who hate burn with the desire of mutual slander; but they who love are disposed to exercise mutual forbearance. Love, then, buries sins as to men. James teaches here something higher, that is, that sins are blotted out before God; as though he had said, Solomon has declared this as the fruit of love, that it covers sins; but there is no better or more excellent way of covering them than when they are wholly abolished before God. And this is done when the sinner is brought by our admonition to the right way: we ought then especially and more carefully to attend to this duty.
Jam 5:1. That shall come upon you.- Which are coming upon you. This latter rendering is,I think, more agreeable to the original than our English version; the word επερχομεναις being a participle of the present tense. Josephus particularly observes (Bell. Jud. 20. 30. 4:19.) how much the rich men suffered by the Romans in the Jewish war.
Jam 5:2. Your riches are corrupted,- By riches here are very probably meant their stores of corn, wine, oil, and other perishing goods, which they used to lay up in great abundance: see Jam 5:4 and Luk 12:16-19. Dr. Heylin reads it, your stores. Another thing which confirms this conjecture is, that the word σεσηπε, which we render corrupted, signifies any thing's being putrified by being kept too long,-like the manna, Exo 16:20. Such riches as gold, silver, &c. afterwards mentioned, are not liable to a putrefaction of this kind. We have heretofore observed, that the rich among the ancients used to have many changes of garments ready made up, as many (or more sometimes,) as would serve them all their lives; and those they kept by them, as a considerable part of their possessions. The apostle alludes to this, when he says, Your garments are moth-eaten. See the note on Mat 22:11.
Jam 5:3. Ye have heaped treasure together, &c.- The literal and most exact translation of the words is, Ye have heaped up treasure in the last days; which rendering leads us to the true interpretation of them. By the last days, we understand here the end of the Jewish state; when the temple, city, and polity, were to be all destroyedtogether,andtheRomanswouldspoilthemof all their possessions. Daniel's four monarchies are, according to Mede, the grand calendar in holy scripture, to which the mention of times and seasons in the New Testament ought in general to be referred. These four monarchies were to succeed each other: that was the long line of time; and under the last, (that is, the Roman monarchy,) the kingdom of God was to be erected: the seventy weeks prophesied of, Dan 9:24 were to be a shorter line of time; cut out of the longer line. And the last days mentioned here, and in the parallel passages of the New Testament, were the conclusion of the seventy weeks, or shorter line of time; when the city and sanctuary, or temple, were to be destroyed with an utter desolation. See 1Ti 4:1. Heaping up treasures when that desolation was approaching, could turn to no account, because they had very little or no time to enjoythem; for the rich Jews in their dispersions did many of them share the same fate with those in Judea and Jerusalem.
Jam 5:4. Which is of you kept back by fraud,- This was one of their wicked methods of heaping up riches; they were not only covetous and uncharitable, but also unjust: the phrase, crieth, &c. seems to be taken from the customs of the Eastern people, who, when they have suffered an injury, go to the judge with a horrible clamour,torequirevengeance;whichloudclamourtheyrepeatwithgreatvehemence, if the judge seems slow to wrath and punishment; and the same custom prevailed in the dark and feudal ages of Christianity. Those sins are said to cry unto heaven, which so affect the guilty, as to seem with a loud voice to require vengeance from God. It is an observation of the Hebrews, "that when God judgeth his creatures, he is called Aleim, GOD; when he doth mercy unto the world, he is called Jehovah: but when he warreth against the wicked, he is called Sabaoth, the Lord of Hosts;"-the last part of which rule holds in this place.
Jam 5:5. Ye have lived in pleasure, &c.- Ye have passed your lives in luxury and voluptuousness; ye have satiated yourselves [every day] as on a day of sacrifice.
It is well known that at their high festivals, or when they offered their eucharistical sacrifices, the Jews used to fare sumptuously, and devote the day to feasting and joy; and very often would drink to excess. How justly was their luxury condemned, when the rich persons here addressed, pampered themselves every day, as other persons used commonly to do on the day of a high sacrifice and festival;-while, notwithstanding their plenty, they neglected the poor, and hoarded up riches to spend luxuriously upon themselves!
Jam 5:6. Ye have condemned and killed the Just;- By τον Δικαιον, the Just, some understand our Lord Jesus Christ, who is so termed, Act 3:14 and in other places. Him the Jews murdered, and he did not resist them; and they did it at the timeof a great festival, when their hearts were elevated with high living and jollity; for which crime particularly wrath was now swiftly coming upon them. All these things maybe alledged in favour of that interpretation;-but I scarce think, says Benson, that the apostle did here refer to the crucifixion of our Lord: for it was chiefly the Jerusalem Jews, and not they of the dispersions, who were his murderers; and how often is the singular number put for the plural?-I should therefore choose to interpret this text of any of the Christians put to death by means of the Jews, who were dispersed among the nations. Our Saviour prophesied that his disciples should meet with such treatment; and St. Paul confessed that, while he was a Jew, he had persecuted some of the Christians to death. Some of the Jews likewise of the dispersions were the occasion of stoning St. Paul himself, till they thought he had been dead. It may possibly be some confirmation that by the Just is meant, not our Lord, but his disciples; that in ch. Jam 2:6 rich men are represented as then continuing to oppress the Christians by their power, and as dragging them before the heathen tribunals to condemn them: and none were more forward to do this than the unbelieving Jews. Michaelis supports the common interpretation by supposing the relative ος, who, to be understood;-who doth not resist you. His reasons are, first, That it was usual with the Hebrews, and much more with the Arabs, to omit the pronoun relative; which, among the Europeans, is particularly common with the English. Secondly, It was the greatest reproach to kill the innocent, who did not so muchasresist. And then, from commending the Just Man, who had patiently resigned his life, the apostle proceeds torecommend patience to the surviving Christians, from the consideration of all that he had said, Jam 5:1-6.
Jam 5:7. Brethren,- It would have been exceedingly strange if the Christians had condemned and killed any of their own number: what is said, therefore, Jam 5:6 as well as several other things, prove that Jam 5:1-6 is an apostrophe to the unbelieving Jews; who were wicked themselves, and persecuted the Christians, but were to come to a speedy and exemplary destruction. His beginning this exhortation with Brethren, and recommending patience to them, from the consideration of the approaching destruction of their rich and potent adversaries, seems a plain intimation that the apostle is turning his address to the Christians, to whom, in the preceding verses, he had not been speaking directly; for they were in a suffering state, and were not in general the persecutors of others. See ch. Jam 2:6-7.
Jam 5:8. For the coming of the Lord draweth nigh.- The apostle by this phrase seems plainly to mean, the coming of the Romans to destroy or carry away captive the Jewish nation: for what God in his providence promises, he himself is very often said to do. See Mat 27:33. Mar 13:29. Luk 21:20. Indeed it may be asked, What other coming of the Lord was then drawing nigh? Is it not intimated, Jam 5:1 that very great evils were just ready to fall upon the rich Jews? That they would speedily be punished for their covetousness and luxury, and particularly for their persecuting the Christians?-And it was about a year after the writing of this epistle that the Jewish wars actually broke out, which ended in the destruction of the Jewish nation. Well therefore might it now be said, that the coming of the Lord drew nigh. This was a very proper motive by which to excite the Christians to patience; for the Jews were their principal persecutors, and their destruction approached swiftly. Jam 5:9. Grudge not, &c.] Μη στεναζετε, groan not, from anger or envy; complain not. Impatience toward each other is here condemned, as impatience under the treatment which they met with from their enemies and persecutors is condemned in the preceding verse; and the Judge might be at the door, ready to condemn the guilty among the Christians, as well as to avenge them of their adversaries.
Jam 5:10. Take, my brethren, the prophets, &c.- "You may think that your present calamities are great and heavy, and so indeed they are; but your case is not singular; (Lam 1:12.) others have suffered as much before you, and those some of the most eminent and holy men. Learn, therefore, from their example, to suffer ill usage with patience."
Jam 5:11. Behold, we count them happy which endure.- "Do we look upon them as forsaken of God, because they were persecuted for righteousness' sake? Or will any wise person say, that their sufferings were any token of the divine displeasure?-On the contrary, Behold we applaud such martyrs and confessors, and pronounce those happy, who have bravely endured the greatest injuries which tyrants and persecutors could inflict, rather than part with their integrity." The apostle speaks of this not only as his own judgment, but that of all Christians who judged aright, and understood the nature of things. And it is indeed a judgment in which all Christians should be agreed. The word Μακαριζειν signifies to pronounce or account others blessed; but the Papists, to countenance their practice of beatifying, or making saints in the church, have translated this text,-Behold, we beatify those who have suffered with constancy.
Jam 5:12. But above all things-swear not,- Some consider this verse as joined to what goes before, to intimate that they were to be aware of impatience, and particularly as it might lead them into rash and profane swearing, as men in a passion are more apt to swear. The δε, but, favours this connection; though as the word δε is often used by way of transition only, and this has so much the air of a general rule, it may well be considered as such, and as distinct from the rest. They were not to swear profanely at any time, either in affliction or prosperity; and accordingly the apostle here very strongly condemns the vice in general. When he says, Above or before all things, swear not, it is not to be supposed that he reckons this as the greatest of all crimes; but he condemns it in an earnest manner, as one very great vice to which the Jews were remarkably addicted, and as a horrid habit which required much care and attention to shake it off. See what has been said on this subject, Mat 5:33-37.
Jam 5:13. Is any among you afflicted? &c.- These two directions concerning prayer when they were afflicted, and praise when they were easy and cheerful, seem to refer to private devotion, and not to their public worship: for if one person was afflicted, and another quite easy, what might suit one, would, according to this rule of the apostle, have been unfit for the other: accordingly it is put in the singular number.
Jam 5:14.- In the first age of Christianity, the miraculous gifts of the Spirit were very common: it appears too, that when the Christians behaved very unbecoming their character and profession, God sent down some diseases upon them, as a punishment for those particular sins. Such of them as laboured under sickness or other bodily disorders on that account, are here advised to send for the elders of the Christian church, who had generally the power of miraculously healing diseases; that upon the repentance of the sick person, and the inspired prayer of the elders, such diseases might be cured, as one proof that the sins which had occasioned them were remitted.
Is any sick? &c.- The word 'Ασθενεν does not always signify "to labour under a mortal disease," though it appears to do so in this place; for it seems to be supposed of the sick person, concerning whom the apostle is here speaking, that he would have died of that particular disorder, unless his death had been prevented by a miraculous cure. Who the elders were, see on 1Ti 5:17. Let them pray over him, says the apostle, having anointed him with oil. In the former part of this direction there seems to be an allusion to the laying on of hands, which was used sometimes in the working of miraculous cures, according to our Lord's order, Mar 16:18. The elders were first to anoint the sick person with oil, and afterwards to lay their hands upon him, and pray for his miraculous cure and recovery. When our Lord first sent out his apostles, we find that they anointed with oil many sick persons, and healed them, Mar 6:13. At other times, those who worked miracles, laid their hands on the persons whom they cured. Act 9:17. And together with laying on of hands they joined prayer. Act 28:8. And finally, at other times, they used no external rites, but only spake some words in prayer and otherwise. The anointing with oil,-the laying on of hands,-the making their shadow pass over, and the like, were none of them the causes or means of the cure, but only the external signs, to denote that the miracle was performed in testimony of their mission and doctrine. For the same reason our Lord put his finger into the ears of a deaf man, whom he miraculously cured; and touched the tongue of one that was dumb, when he gave him the power of speech; and put clay on the eyes of one that was blind, when he restored him to his sight. These were none of them causes of the cures, but signs and intimations of Jesus's doing them; and that they were not casual things, or done in the common course of Providence; but by an extraordinary and miraculous power, and as clear attestations to the divine mission and doctrine of him who did them.
It may with propriety be observed upon the passage before us, that one of the greatest abuses of the Christian doctrine has arisen from applying what was peculiar to some persons and cases, to all Christians in general. What though many or most of the things in this epistle be applicable to us, or other Christians in later ages,-will it thence follow, that every thing ought to be so applied? In the same gospel, or epistle, nay, sometimes in the same chapter, we find some rules and directions peculiar to the persons who could work miracles, and others common to all Christians: we ought therefore always to use our reason in interpreting Scripture, and from the nature of the thing determine which are peculiar directions, and which are general rules, and standing precepts. We may, indeed, from the abundance of passages in the New Testament which speak of the miraculous gifts, gather the many and clear evidences which must have attended the first planting of the Christian religion; and thence, as from a thousand other sources, we may very justly conclude, that our religion is true and divine: but we ought not to regard any thing as a rule and direction for us to observe, unless it agree to our circumstances, as well as to the circumstances of the persons to whom it was first and more immediately addressed. This general observation is applicable to many points in divinity; but is made at present with a view to the case before us, and because the church of Rome has represented this anointing of persons with oil in the name of the Lord, as a standing ordinance in the Christian church, which they have termed "The sacrament of extreme unction," and which they would support from the words of the apostle in this text. But they have misapplied the apostle's direction more ways than one: for, first, according to St.
James, the sick person was to be anointed in prospect of a cure; whereas they anoint persons in the agonies of death, and when there is no prospect of their recovery. Secondly, The anointing which the apostle here speaks of, was in order to a miraculous cure of some great bodily disorder; whereas they pretend that they do it to cleanse the soul of the dying person from the remainders of sin, and to remove what would obstruct its passage into heaven. Thirdly, The anointing with oil was not constantly used in working miraculous cures upon sick persons; whereas they are for applying their extreme unction to all Christians in their last moments.
Jam 5:15. The prayer of faith shall save, &c.- By the prayer of faith must here be understood, a prayer proceeding from a firm persuasion of mind, that God would assist them miraculously to cure the diseased person. Neither the apostles, elders, nor any other of the Christians, could work miracles, but when the Spirit saw proper, and by an impulse intimated as much to them. For that reason we find strangers were sometimes healed, while some of the Christians continued to labour under sickness, and other great bodily disorders. Php 2:26-27. 1Ti 5:23. 2Ti 4:20. But when they had the prayer of faith, they might with assurance proceed to work a miracle; and such miraculous cures, though worked uponChristians, were very likely means to convert Jews or Heathens, as well as to confirm and establish in their most holyfaith such as had already believed. The phrase shall or will save the sick, means "will prevail with God to cure the diseased person." See Gen 21:7. The salvation here spoken of, was not eternal salvation, but a miraculous saving from, or curing of some particular bodily disorder:-and so it is explained in the next verse, Pray for one another, that ye may be healed. It is not here said that the anointing with oil, or the laying on of hands, would cure them; nor is it intimated that the elders of themselves could effect the cure: but, upon the prayer of faith, the Lord will raise him up, the miracle being carefully ascribed to the power of our Lord Jesus Christ. The word Καν, rendered and if, in the next clause, might be rendered more properly although; for the apostle does not speak of it as a dubious thing, whether such a person had committed sin or not, but seems evidently to go all along upon the supposition of his having committed some one or more great crimes, which had occasioned that particular disorder. See Deu 28:15; Deu 28:68. Joh 9:2. 1Co 11:29-32. 1Jn 5:16-17. The Popish doctrine of the necessity of absolution by a priest, in order to the remission of the sins of private persons, and their obtaining eternal salvation, has no more foundation here, than their fictitious sacrament of Extreme Unction. See on 1Co 12:9.
Jam 5:16. Confess your faults, &c.- Confess therefore your faults, &c. See Mills, and Wetstein. They were to make a confession of those particular sins which had drawn some remarkable diseases upon them, as a token of the divine displeasure for their unchristian conduct. Their sending for the elders of the church plainly supposes that they had faith to be healed; and the confession of their sins, which they are here ordered to make, as plainly supposes that they were penitent: for, unless they repented of those particular sins which had occasioned the disorders under which they laboured, it does notappear that they obtained a miraculous cure. The confession was to be made by a sick person, in order to his being cured; not by a person in health, in order to his obtaining eternal salvation: and it was to be made to the elders, or to any other Christians, who had the power of miraculously curing diseases, that they might pray for the pardon of those particular crimes, and that the penitent might be released from the punishment under which he had fallen. From these considerations it appears, that the popish doctrine of auricular confession has as little foundation here, as their sacrament of extreme unction, and the necessity of sacerdotal absolution, in order to the remission of sins. They would build several of their novel doctrines on the concluding part of this epistle; but they are like castles in the air, without any foundation or support. From this direction of the apostle, Confess your faults, &c. they have introduced the necessity of private Christians confessing all their sins to a priest; that they may obtain his authoritative absolution, and may be assured of being fully pardoned. By this means, they have brought the people into a blind subjection to, and slavish dependance upon the clergy; by this means they have enticed women to lewdness, and taught vice to the innocent; have dived into the secrets of families and cities, of courts and kingdoms; have betrayed princes and states, as well as private persons, and done infinite mischief in the world: whereas, according to this direction of the apostle, the same persons are here ordered to confess their faults one to another, who in the next sentence are ordered to pray one for another. The priest ought therefore to confess to the people, and desire their prayers and absolution, as well as the people to the priest, in order to have his prayers and absolution; for it is said, Confess your faults one to another, and pray one for another.
The effectual fervent prayer, &c.- The prayer of a righteous man under the divine impulse avails much. The word ενεργουμενη signifies, "wrought by the energyof the Spirit." The apostle, says Benson, means a prayer wrought in a man by the Spirit of God, or which proceeded from a prophetic impulse, and by which he knew what success he should have; as plainly appears from what is said in the preceding notes, concerning the miraculous cures which were effected upon such a prayer, and likewise from what isafterwards said concerning the prayer of Elijah. See Eph 3:20. Col 1:29. 1Co 12:11.
Jam 5:17. Elias was a man subject to like passions, &c.- 'Ομοιοπαθης, A man of a like frail and mortal composition; liable to the evils and afflictions of life, and subject to death, as well as other men: and his saying in this place, that Elijah wasfrail and mortal like other men, seems to have been in order to anticipate an inquiry like that recorded, Sir 48:3-4. "Elijah (they might have said) was an extraordinary prophet; and at last translated without dying; whereas we are only frail men; Why therefore should we expect such favours as were granted to him?" To obviate such a plea, the apostle takes notice, that Elijah was a man only, and not an angel; liable to many calamities, and naturally mortal, like other men; though by the extraordinary favour of God, he was actually translated: and as he was only a weak mortal man, it was not to be thought that he worked his miracles of himself. They proceeded from a divine power, and were effected in answer to his prayer to God. Upon the earth, would more properly be rendered, Upon the land; that is, of Judea. See on Luk 4:25.
Jam 5:19. If any of you do err from the truth,- The Christian revelation is often called truth, as containing themost important truths, such as lead men to holiness and happiness. That manner of life which the gospel prescribes, is here compared to a plain path; and such as departed from it into the crooked paths of unholiness or vice, were carefully to be brought under the power of Divine grace into the right way again, by the friendly admonitions and good example of those who had not wandered out of the way. See Gal 6:1. 2Ti 2:24-25.
Jam 5:20. From the error of his way- This seems to be in its primary sense the same which is called the committing of sin, Jam 5:15 for the person erring is here called a sinner; but the expression undoubtedly includes the conversion of any unawakened person to the life of God. A man may err from the truth, by apostacy from the Christian religion, or by a wicked life, and embracing such corrupt doctrines as willadminister to and support his vices, or by an alienation in any way from the life of God. 1Ti 6:3. &c. Tit 1:1. In this text it cannot signify apostacy from the Christian doctrine, but some other crime committed bya professing Christian, or his withdrawing from that union with God which he before experienced; for he is called τις εν υμιν, one among you; that is, one who had not cast off the Christian profession, though he had acted in a high degree contrary to it. The phrase of covering sin is found Psa 32:1; Psa 35:2. Pro 10:12. 1Pe 4:8 and it is used for one man's kindly overlooking the faults of another; 1Pe 4:8. It is here to be understood of God's not taking any notice of the faults of justified souls, so as to punish them: when they had repented of and forsaken them, and obtained remission for them, they would be, as it were, covered up and hid from the view of God. The same thing is to be understood by the phrases made use of Psa 103:12. Isa 38:17; Isa 43:25. Mic 7:18. Though, by reclaiming a sinner from the error of his way, we may prevent his being punished, and so cover his sins; yet that will not cover any of our own sins, in which we persist impenitently. If we ourselves be indeed, through divine grace, truly holy, we may, by converting others, increase our own reward; Dan 12:3.; but converting others willnot cover any of those sins which we ourselves have not repented of and forsaken.
Inferences.-Let rich men read the address of the apostle to persons in their circumstances, with holy awe, and with a jealousy over themselves, lest their present prosperity be succeeded by misery, and their joy by weeping and howling; as it undoubtedly will be, if wealth be unjustly gotten, or sordidly hoarded up, or luxuriously employed to pamper their appetites, while the truest and noblest use of it, the relief of the poor, and the benefit of mankind, is forgotten. Especially have they reason to tremble who abuse wealth and power as the instruments of oppression; soon will all their stores be wasted, soon will they become poor and indigent, and find a terrible account remaining, when all the gaieties and pleasures of life are utterly vanished. In the mean time, the saints of God may be among the poor and the oppressed; but let them wait patiently for the day of the Lord, for his coming is near. They sow in tears, but let them comfort their hearts with the view of the harvest; in like manner as the husbandman demands not immediately the fruits of that seed which he has committed to the furrows. Adored be that kind Providence, which gives the former and the latter rain in its season. To him, from whom we have received the bounties of nature, let us humbly look for the blessings of grace, and trust him to fulfil all his promises, both for time and eternity.
And may it ever be remembered by all, and especially by the ministers of the gospel, of how great importance it is to be instrumental in saving a soul from death, an immortal soul from everlasting death; that so they may be animated to the most zealous and laborious efforts for that blessed purpose; and think themselves richly rewarded, though it were for the otherwise unsuccessful labours of a whole life, by succeeding even in a single instance.
Whatever trials we may meet with in this or any other part of duty, may we take the prophets of old, and the apostles of our Lord, for examples of suffering adversity and patience; especially remembering their Lord, and ours; remembering how abundantly the patience of good men has been rewarded, the end of the Lord with respect to holy Job, and many others, who have trod in his steps in succeeding ages; and remembering especially, that the Judge stands at the door, that in a very little time he will appear, not only to put an end to the trials of his faithful servants, but to crown their virtues and graces! In the mean time, the bowels of his compassion are abundant, and he will not be wanting in communicating all necessary consolations and supports. May we be so happy as to be acquainted with those of devotion, that in our affliction we may pray, and in our cheerfulness sing psalms; that we may know by blessed experience the efficacy of such a temper to soften the sorrows of life, and to sweeten its enjoyments. And as we desire to be visited of God in our afflictions, may we with Christian sympathy be ready to visit and relieve others in their sickness, or other kinds of distress. It is indeed the special office of the elders of the church, who should be sent for upon such occasions with readiness, and who, if they be worthy of their office, will attend with pleasure. But it is not their office alone. Let us be ready to pray for each other, in faith and charity; and where offences have been committed, let there be a frank and candid acknowledgment of them on the one side, and as hearty a forgiveness on the other. In a word, let the efficacy of the fervent prayer of the righteous be often reflected on, to excite fervour, and to engage to righteousness, and to lead us to honour those who maintain such a character, and who offer such petitions and supplications; that God may, in answer to their requests, shower down his blessings upon us, that our land may yield its increase, that righteousness may spring up out of the earth, and that in every sense, God, as our own God, may bless us. (Psa 67:6-7; Psa 85:11.)
REFLECTIONS.-1st, The apostle addresses himself,
1. To the rich oppressors. Go to now, ye rich men, whose portion is in this world only, weep and howl for your miseries that shall come upon you, both temporal and eternal. Your riches are corrupted, your hoarded stores putrify; and your garments are moth-eaten. Your gold and silver is cankered, laid by in useless bags; and the rust of them, which by time they have contracted like iron, shall be a witness against you, to upbraid your covetousness and avarice; and shall eat your flesh as it were fire, bringing down divine vengeance upon your guilty heads: ye have heaped treasure together for the last days, to provide for distant years to come, but they shall be a prey to the destroyers of your city and nation, and be to you a treasure of wrath against the day of wrath. Behold, the hire of the labourers which have reaped down your fields, which is of you kept back by fraud, crieth against you for judgment, and the cries of them which have reaped, complaining of your injustice and oppression, are entered into the ears of the Lord of Sabaoth, who will avenge their quarrel. Ye have lived in pleasure on the earth, and been wanton; indulging every brutish appetite, and making provision for the flesh to fulfil the lusts thereof: ye have nourished your hearts as in a day of slaughter; faring sumptuously on the spoils of iniquity, fattening yourselves as beasts for the slaughter. Ye have condemned and killed the just, both the Lord himself, and many of his righteous servants; and he doth not resist you, meekly and patiently resigned to suffer. Note; (1.) Though wicked men may prosper for a while, God keeps a strict account of all their ways, and will bring them to judgment for these things. (2.) Riches are to be used, not to be hoarded in bags, or barns, or wardrobes; then they prove a blessing, else they are only treasures of wrath. (3.) Though the poor may groan under the yoke of oppression without present redress, there is one who heareth their appeal, and will vindicate their cause. (4.) Pleasure, luxury, and indulgence, may for a while lull the sinner's soul asleep; but he will soon be awakened from his short-lived dream, and startled with the fearful looking-for of judgment, when too late he will begin to weep and howl in vain.
2. He addresses himself to the persecuted poor saints. [1.] Be patient, therefore, brethren, unto the coming of the Lord, who will come, and will not tarry, to espouse your cause, and rescue you from the power of your oppressors. 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, expecting the desired harvest, when he hopes to reap the fruit of all his toils. Be ye also patient; establish your hearts: for the coming of the Lord draweth nigh, when your redemption from every misery will be completed for ever. [2.] Grudge not one against another, brethren; groan not under your sufferings through envy, fretfulness, or desire to revenge; lest ye be condemned: behold, the judge standeth before the door; and that consideration should powerfully plead with you to wait with patience, and refer yourselves entirely to his determination. [3.] Take, my brethren, the prophets, who have spoken in the name of the Lord, faithfully discharging their commission, for an example of suffering affliction, and of patience, whose noble behaviour bravely imitate under the like persecutions. Behold, we count them happy which endure with meekness and resignation the will of God, because their end must be peace and blessedness eternal. Ye have heard of the patience of Job, how eminently exemplary, and have seen the end of the Lord, the happy issue which God put to his troubles; or that perfect pattern of submission to the will of God which Jesus himself shewed under all his sufferings: that the Lord is very pitiful, and of tender mercy, sympathising with his suffering saints, and delivering them out of all their afflictions. We need not therefore be discouraged under any cross; the victory is secured for every faithful saint, and the end of it shall be their eternal glory.
2nd, The apostle,
1. Warns them against all profane swearing. 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: except in solemn cases, where an appeal to God is lawful, never exceed a simple affirmation or denial in your conversation, lest ye fall into condemnation, and bring guilt upon your own souls. Note; Swearing is of all sins most unprofitable; and whilst it offers the higher affront to God, affords not even a momentary pleasure to the offender.
2. He teaches them how to behave in adversity and prosperity. Is any among you afflicted, let him pray, humbly spreading his case before the Lord, that he may obtain the needful relief. Is any merry? in prosperous circumstances, and happy, in his soul, let him sing psalms, and praise the gracious giver of every good gift.
3. 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, as the symbol of the miraculous power with which the elders were invested; and the prayer of faith shall save and recover the sick, and the Lord shall raise him up; and if he have committed sins, which may have brought such a visitation upon him, they shall be forgiven him. Note; The removal of sickness is a great mercy, but the pardon of sin still far greater, for which we are especially called upon to offer up our prayers.
4. Confess your faults one to another, and take shame to yourselves, where you have offended your brother. Or if any thing lies particularly upon your conscience, communicate it to some pious friend, or able minister of Christ, and pray one for another over the sins you confess and bewail, that they may be healed, their guilt pardoned, and their power subdued.
5. He shews the great efficacy of prayer. The effectual fervent prayer of a righteous man availeth much; a memorable example of which we have in the case of Elias, who was a man subject to like passions as we are, liable to many infirmities; and he prayed earnestly that it might not rain, as a punishment upon Ahab and rebellious Israel, and a means to convince them of the greatness of their sins; and it rained not on the earth by the space of three years and six months; so long the land of Israel was parched with drought, and a severe famine followed. And he prayed again, and the heavens gave rain, and the earth brought forth her fruit; and as the effect of Elijah's prayer was so wonderful, we may comfortably be assured, that when we, like him, pray with faith and fervency, our prayers too shall receive an answer of peace.
6. He concludes with warmly recommending a zeal for the conversion of men's souls. Brethren, if any of you do err from the truth, in principle or in practice, backsliding from Christ, and one convert him, recovering him back again to the great Shepherd's fold; let him know, that he which converteth a sinner from the error of his ways, shall save a soul from death, preventing that eternal ruin which must otherwise have ensued, and shall hide a multitude of sins, which, when a sinner is converted, shall be forgiven and blotted out, as well as be the means of preventing all the evil which must have ensued from his ill example and influence. Note; (1.) Nothing is so valuable an acquisition as an immortal soul: one such won to Christ is better than the riches of both the Indies. (2.) Death eternal, of body and soul, is the wages of sin; and unless we are saved from it now, we must be undone for ever.*
* The Reader is referred to the different Authors mentioned often already.
