Gann's Commentary on the Bible

James 5:1

Self Indulgence

you rich people -- It is unclear whether these rich people are inside or outside the church. Only those inside the congregation would have had an opportunity to hear James’ message. However, unlike in other passages, James does not call the rich to repent or refer to them as “brothers” (e.g., James 1:2, James 1:16; James 1:19; James 2:1; James 2:5; James 2:14), possibly implying that he is addressing outsiders. - FSB

rich -- James condemns them not for being wealthy, but for misusing their resources. Unlike the believing rich in Timothy’s congregation (1 Timothy 6:17-19), these are the wicked wealthy who profess Christian faith and have associated themselves with the church, but whose real god is money. For prostituting the goodness and generosity of God, they can anticipate only divine punishment (v. 5). - MSB

you rich -- This refers either to (1) rich believers as in James 1:10 or (2) exploiting unbelievers (cf. James 2:1-13). Wealth has its unique temptations and problems (cf. Matthew 6:2-4; Matthew 6:19-34; Luke 6:24; 1 Timothy 6:9-10; 1 Timothy 6:17). - Utley

To fully understand this text two aspects of wealth must be understood: (1) the Jews considered wealth to be an evidence of God’s acceptance and blessing (cf. Deuteronomy 28:1-13), but they ignored the contextual covenantal responsibilities and warnings (cf. Deuteronomy 27:15-26), and (2) the wealthy Jews were often the very ones who persecuted the early Christians.

It is uncertain whether the ones referred to are wealthy Jews or worldly believers. They were expecting God’s blessing, but not so, judgment (cf. Isaiah 13:6). They had fattened themselves for judgment (cf. James 5:5; Jeremiah 12:3; Jeremiah 25:34). - Utley

The rich men who are here addressed are outside ‘the brotherhood.’ This appears clearly both from the character of the address and from the acts ascribed to them, - CBSC

ye rich -- who have neglected the true enjoyment of riches, which consists in doing good. James intends this address to rich Jewish unbelievers, not so much for themselves, as for the saints, that they may bear with patience the violence of the rich (James 5:7), knowing that God will speedily avenge them on their oppressors. - JFB

Weep and howl (κλαύσατε ὀλολύζοντες) Lit., weep, howling. The latter is a descriptive word, ὀλολύζω ol-ol-uz-o. Only here in New Testament, and denoting a more demonstrative and passionate expression of grief than weeping. - VWS

weep -- This is an aorist active imperative, which speaks of urgency. It refers to eschatological judgment. In James 4:9-10 these commands are related to a call to repentance and humility like Matthew 5:3-9; but this section, James 5:1-12, relates to the Second Coming and Judgment Day. - Utley

weep and howl -- Prophetic language for those under indictment by God when the day of the Lord arrives (e.g., Isaiah 13:6; Isaiah 15:3; Hosea 7:14; Amos 8:3) - ESVSB

howl -- This is a present active participle used in an imperatival sense. This term is used in the OT to describe the pain of certain judgment (cf. Isaiah 13:6; Isaiah 14:31; Isaiah 15:2-3; Isaiah 16:7; Isaiah 23:1; Isaiah 23:14; Isaiah 65:14). - Utley

miseries (ταλαιπωρίαις) -- Only here and Romans 3:16. - VWS

which are coming upon you.. This is a present middle participle. This shows the certainty of God bringing mankind to account for their plans as well as their actions! This judgment is not only the future (eschatological) but also present (temporal). We reap what we sow (cf. Galatians 6:7-8).

miseries that are coming -- Referring to final judgment, rather than the miseries of this life. - ESVSB

Exhortations to weep and howl were a graphic prophetic way of saying: You will have reason to weep and howl (Joel 1:8; Micah 1:8; cf. James 4:9). - IVPBBCNT

James 5:2

Your wealth has rotted, and moths have eaten your clothes -- James uses a prophetic vocabulary. Beginning in verse two, he speaks of God’s future judgment in the past tense (the “prophetic perfect tense”). His condemnation of the rich is so sure, it is as if it has already happened. - College Press NT

Your richest goods are ruined -- says James, “your hoard of clothes is moth-eaten; your gold and silver are tarnished. Yes, their very tarnish will be the evidence of your wicked hoarding and you will shrink from them as if they were red-hot” - BBC

The wealth and fine clothes are so excessive that they deteriorate from lack of use; their destruction is a sign of the anticipated judgment. - NLTSB

Riches, garments, and gold sum up the sumptuous, materialistic lifestyle of these landowners. These things will not only be lost forever but will be evidence at their final trial before God and will feed the very flames of the lake of fire, where they will spend eternity (Revelation 20:11-15). - ESVSB

garments -- In the ancient world food, costly garments, and precious metals were conspicuous signs of wealth. James pronounces judgment and destruction on all three. - NNIBC

garments -- . moth-eaten--referring to Matthew 6:19-20. - JFB

James speaks of wealth in four forms: riches, garments, gold, and silver. In Bible times, wealth was generally in the form of grain, oil, and other produce: clothing, gold, and silver. Perhaps when James says “Your riches are corrupted,” he means that the grain had become wormy and the oil had become rancid. The point is that these things had been hoarded to the point where they were spoiled. They could have been used at one time to feed the hungry; now they were worthless. “Your garments are moth-eaten,” he says. This doesn’t happen to clothing that is in regular use. But when the closet is so crowded with garments that they are used very infrequently, they are subject to moth damage. To James it is morally wrong to hoard clothes like this when so many people in the world are in desperate need. - BBC

James 5:3

Your gold and silver are cankered -- Rusted from disuse. These metals do not literally rust, but do tarnish from long disuse. The idea is that they show they have been hoarded, not used. - PNT

Your gold and your silver -- There were three sources of wealth in the ancient world: (1) stored food; (2) clothing; and (3) precious metals. All three types of wealth are described by the perfect tense verbal forms denoting their complete and ongoing destruction: "rotted," "moth-eaten," and "rusted" (cf. Matthew 6:19-20). - Utley

a witness against you -- The wealth of the rich is described as testifying in court against those who use their possessions and power to oppress the poor. - FSB

[Gold, silver, etc] -- will stand as evidence against them because it was unjustly gotten (James 5:4) and wickedly used (James 5:5-6). - NLTSB

These things will not only be lost forever but will be evidence at their final trial before God and will feed the very flames of the lake of fire, where they will spend eternity (Revelation 20:11-15). - ESVSB

consume your flesh like fire -- Fire is often used as a symbol of God’s judgment. Here it is related to the form of destruction that can happen to accumulated earthly wealth. Humans think that wealth will protect them and help them, but it may well cause their destruction (cf. Luke 12:15-21; Luke 16:19-31). - Utley

You have stored up treasure -- This phrase may mean that the rich have stored up treasures in the form of God’s wrath (Romans 2:5). - FSB

the last days -- The last days of that Jewish economy was about to end with the destruction of the temple. It brought a time of great peril to all Jews throughout the Roman Empire. - WG

the last days -- For Christians it relates to the period from the birth of Jesus until His Second Coming. In God’s plan (cf. Acts 2:23; Acts 3:18; Acts 4:28; Acts 13:29) the Messiah comes twice, once as Savior (cf. John 3:14-21) and later as Judge (cf. John 5:22; John 5:27; John 9:39; Acts 10:42; Acts 17:31). The last days refer to this period between the incarnation (God becoming a human) and the Parousia (Second Coming). - Utley

[The classic Christian interpretation of "the last days" but in context of the OT prophets, etc. it refers to the "last days" of Mosaic covenant dispensation, which end was consummated with the end of the temple, all temple rituals, and the destruction of all their genealogical records. - WG]

James 5:4

wages that were held back by you -- Workers expected to be paid following a day’s work. They probably needed these wages to purchase food for themselves and their families. The law forbade Israelites from withholding wages from workers (Leviticus 19:13; Deuteronomy 24:15; Malachi 3:5). - FSB

wages … you kept back -- The rich had gained some of their wealth by oppressing and defrauding their day laborers—a practice strictly forbidden in the OT (cf. Leviticus 19:13; Deuteronomy 24:14-15). - MSB

James may once again have the “royal law” in view (see James 2:8 and note): in the context of the love command (Leviticus 19:18) - NIVZSB

The law of Moses forbade withholding wages, even overnight; if the injured worker cried out to God, God would avenge him (Deuteronomy 24:14-15; cf., e.g., Leviticus 19:13; Proverbs 11:24; Jeremiah 22:13; Malachi 3:5). That the wrong done the oppressed would itself cry out to God against the oppressor was also an Old Testament image (Genesis 4:10). In first-century Palestine, many day laborers depended on their daily wages to purchase food for themselves and their families; withholding money could mean that they would go hungry.

The income absentee landlords received from agriculture was such that the wages they paid workers could not even begin to reflect the profits they accumulated. Although the rich supported public building projects (in return for attached inscriptions honoring them), they were far less inclined to pay sufficient wages to their workers. At least as early as the second century, Jewish teachers suggested that even failing to leave gleanings for the poor was robbing them (based on Leviticus 19:9-10; Leviticus 23:22; Deuteronomy 24:19). - IVPBBCNT

cries out -- This is literally "shrieks." The cries of the exploited believer reach God (i.e., Deuteronomy 24:14-15)! - Utley

cry out -- Possibly an allusion to Abel’s blood crying out to God for justice (Genesis 4:10) or to the Israelites groaning under Egyptian oppression (Exodus 2:23)—both of which were protests voiced against injustice. - FSB

reached the ears -- of the final Judge, who will soon act in response. - ESVSB

has reached the ears of -- The Bible often describes God in human terms: (1) human body parts; (2) human feelings; or (3) human relationships. Humans have no other language than human categories to describe a personal deity. This is called "anthropomorphisms" from the two Greek words anthrôpos, meaning man, and morphç, meaning form.

This type of language helps us express the biblical world-view that

1. God is a person and that humans made in His image represent "personal" attributes and characteristics. This is why God and mankind can understand and relate to each other.

2. Humans do not ultimately understand God. He is far greater and more majestic than our earth-bound, temporal categories. God has truly revealed Himself and we can trust His revelation, but He has not exhaustively revealed Himself because of the limited capacity and sinfulness of mankind. - Utley

Lord of hosts -- Literally “Lord of armies”; conveys an image of God as a commander of a great army of angels going to war against the rich oppressors. - FSB

the LORD of Heaven’s Armies -- (1 Samuel 17:45; Psalms 103:20-21; Romans 9:29): This title emphasizes God’s power to act when the oppressed cannot. - NLTSB

the Lord of Sabaoth -- An untranslated Gr. word meaning “hosts.” The One who hears the cries of the defrauded laborers, James warns, is the Lord of hosts (a name for God used frequently in the OT), the commander of the armies of heaven (angels). The Bible teaches that angels will be involved in the judgment of unbelievers (Matthew 13:39-41; Matthew 13:49; Matthew 16:27; Matthew 25:31; 2 Thessalonians 1:7-8). - MSB

Some Diaspora Jewish texts (literary texts, amulets, etc.) called God “Lord of Sabaoth,” transliterating the Hebrew word for “hosts”: the God with vast armies (an epithet especially prominent in the LXX of Isaiah). If it was a bad idea to offend a powerful official, it was thus a much worse idea to secure the enmity of God. - IVPBBCNT

Lord of sabaoth -- Lord, Almighty, Most powerful (could call down judgment)

Sabaoth = host.

of the Lord of Sabaoth -- This is an OT title for deity (YHWH Sabaoth), which is used well over 250 times, but not in the Pentateuch (Genesis - Deuteronomy). It is used in the OT in several different senses.

1. To discuss all created things (cf. Genesis 2:1; Nehemiah 9:6; Isaiah 45:12).

2. To describe God in ancient royal categories

a. palace guards

b. royal entourage

c. Israel as the unique people of God (cf. 2 Samuel 7:26-29; Psalms 46:7; Psalms 48:8)

3. To describe God’s military aspect

a. the leader of Israel’s army (cf. Exodus 12:41; 1 Samuel 17:45; 1 Sam. 60:12; Psalms 24:8-10; Isaiah 31:4).

b. the leader of the heavenly angelic army (cf. Joshua 5:14-15; Psalms 147:4; Isaiah 40:26)

4. To describe and refute the ancient Mesopotamian and Canaanite belief that the heavenly lights represented angelic powers to be worshiped and placated (cf. Deuteronomy 4:19; Deuteronomy 17:3; Isaiah 24:21-23; Isaiah 40:26; Jeremiah 8:2).

It is true that angels are depicted as stars (cf. Job 38:7; Judges 5:20 and later Jewish apocalyptic literature), but they are servants of YHWH, not independent powers. - Utley

James 5:5

pleasure and luxury -- After robbing their workers to accumulate their wealth, the rich indulged themselves in an extravagant lifestyle. “Pleasure” has the connotation of wanton pleasure. “Luxury” [often] leads to vice when a person becomes consumed with the pursuit of pleasure. - MSB

a day of slaughter -- The rich consumed much meat in a day of slaughter, i.e., at a feast (often at sheep-shearing or harvest; cf. 1 Samuel 25:4, 1 Samuel 25:36); once an animal was slaughtered, as much as possible was eaten at once, because the rest could be preserved only by drying and salting. Meat was generally unavailable to the poor except during public festivals.

The picture here is of the rich being fattened like cattle for the day of their own slaughter (cf., e.g., Jeremiah 12:3; Amos 4:1-3); similar imagery appears in parts of the early apocalyptic work 1 Enoch (94:7–11; 96:8; 99:6). As often in the Old Testament (e.g., Amos 6:4-7), the sin in verse 5 is not exploitation per se (as in v. 4) but a lavish lifestyle while others go hungry or in need. - IVPBBNT

fattened your hearts in a day of slaughter -- Like the cattle in their fields, the rich gorge themselves on luxuries and fail to realize that they are headed for the final slaughter (see Isaiah 30:25; Jeremiah 12:3; Revelation 19:17-21). - ESVSB

a day of slaughter -- Like fattened cattle ready to be slaughtered, the rich that James condemns had indulged themselves to the limit. This is a vivid depiction of divine judgment, in keeping with the metaphor likening the overindulgent rich to fattened cattle. - MSB

James 5:6

You have condemned -- This refers to the financial and judicial exploitation of widows, orphans, strangers, the poor, and the socially powerless and outcast. God is the defender of the needy and neglected (cf. Deuteronomy 10:18; Deuteronomy 24:17-21; Deuteronomy 26:12; Deuteronomy 27:19).

You have condemned -- The rich may have been taking the poor to court, where they were being declared guilty and possibly condemned to death even though they were innocent. - FSB

condemned ... murdered ... The implication is that the rich were using the courts to commit judicial murder (cf. James 2:6). - MSB

you have murdered -- An employer who withheld a person’s wages, resulting in their starvation, may actually have been guilty of murder. See note on James 5:4. - FSB

killed innocent people -- (or killed the Righteous One): In this context, the phrase most likely refers to innocent people such as the oppressed laborers in this paragraph rather than to Jesus (cp. Acts 3:14; Acts 7:52). - NLTSB

the innocent one -- Perhaps Jesus, the “innocent,” or “righteous,” one but probably a paradigmatic righteous person. The OT and Jewish writings regularly condemn rich people for exploiting and indirectly killing the poor (in the Aprocrypha [NRSV] see Sirach 34:26-27: “to take away a neighbor’s living is to commit murder; to deprive an employee of wages is to shed blood”; see also James 2:5-7; Psalms 10:8-9; Psalms 37:32; Amos 2:6; Amos 5:12; Micah 2:2; Micah 2:6-9; Micah 3:1-3; Micah 3:9-12; Micah 6:9-16). - NIVZSB

Jewish tradition recognized that the wicked plotted against the righteous [e.g., Wisdom of Solomon 2:19-20 RSVA], as the sufferings of many Old Testament heroes (like David and Jeremiah) showed. Judicial oppression of the poor, repeatedly condemned in the Old Testament, was viewed as murder in later Jewish texts; to take a person’s garment or to withhold a person’s wages was to risk that person’s life. James “the Just” himself was later martyred by the high priest for his denunciations of the behavior of the rich. - IVPBBCNT

the righteous man -- Some link this to Jesus (because of the last phrase and Isaiah 53:7), but the context relates it to the suffering children of God, the saints. - Utley

He does not resist -- The righteous person does not avenge himself (Matthew 5:38-42). - ESVSB

he does not resist you -- This is possibly a question expecting a "yes" answer [see the modern translations of (1) The Twentieth Century New Testament; (2) Edgar J. Goodspeed; and (3) J. B. Rotherham]. If so, it relates to Matthew 5:39. In this age God’s people should not react and retaliate, but they will testify on Judgment Day! - Utley

who do not resist you -- Or Don’t they resist you? or Doesn’t God oppose you? or Aren’t they now accusing you before God? - NLTSB

James 5:7

Therefore -- This shows the relationship of this paragraph to the previous one. Utley

patient -- The word emphasizes patience with people (cf. 1 Thessalonians 5:14), not trials or circumstances (as in James 1:3). Specifically, James has in mind patience with the oppressive rich. - MSB

be patient -- This is an aorist active imperative. It is the theme and emphasis of this context (cf. James 1:4). The word is used four times: James 5:7 (twice), 8, and 10. Its basic meaning is "long-suffering." This term is used of God’s patience with mankind (cf. Romans 2:4; 1 Peter 3:20), and is also one of the fruits of the Spirit (cf. Galatians 5:22-23). - Utley

be patient -- This is the ultimate resolution for the poor in their economic pressures and for the unjust treatment by the wicked rich (James 5:1-6; see James 2:6-7). Even though the poor have been marginalized and oppressed, they must not give up nor strike out at their oppressors. - NLTSB

until the coming of the Lord" This is literally "until the Parousia" which means "presence" and was used of a royal visit. - Utley [See notes on next verse, James 5:8.]

until the coming of the Lord -- Anticipates an end to all exploitation and suffering (Luke 4:16-21; Revelation 21:1-4). Consequently, the oppressed should exercise self-control in their reaction to their oppressors (Romans 12:12; Hebrews 10:30). - FSB

The early and the late rains -- describe the Palestinian climate, in which the autumn rains occur just after sowing and the spring rains just before harvest (Jeremiah 5:24; Joel 2:23). Even though three-fourths of Palestine’s rain fell from December to February, these two rains were the most critical. - ESVSB

Palestine’s autumn rains came in October and November, and winter rains (roughly three-quarters of the year’s rainfall) in December and January. But residents of Syria-Palestine eagerly anticipated the late rains of March and April, which were necessary to ready their late spring and early summer crops. The main wheat harvest there ran from mid-April through the end of May; the barley harvest was in March. The main grain harvest came in June in Greece, July in Italy. Farmers’ families were entirely dependent on good harvests; thus James speaks of the “precious” (or “valuable”—NIV) fruit of the earth. - IVPBBCNT

the early and latter rain -- The “early” rain falls in Israel during October and November and softens the ground for planting. The “latter” rain falls in March and April, immediately before the spring harvest. Just as the farmer waits patiently from the early rain to the latter for his crop to ripen, so must Christians patiently wait for the Lord’s return (cf. Galatians 6:9; 2 Timothy 4:8; Titus 2:13). - MSB

Be patient ..

Establish your hearts ...

Establish your hearts. A call for resolute, firm courage and commitment. James exhorts those about to collapse under the weight of persecution to shore up their hearts with the hope of the second coming. - MSB

coming of the Lord ..

the coming of the Lord is near -- The FSB says that first-century believers expected Christ to return in their lifetime, but to says that inspired men taught that is wrong. (Luke 21:28; Romans 13:11-12).

Several "comings" of Christ are mentioned in the scriptures: (1) his first coming from heaven via the virgin birth, Genesis 3:15; Galatians 4:4; John 6:38; (2) to be baptized by John, Acts 13:34; Matthew 3:13; (3) from the dead, Matthew 28:16-18; (4) unto the apostles, John 14:18, John 14:13; fulfilled, Acts 2; (5) to Saul of Tarsus, 1 Corinthians 15:8; Acts 22:16; (6) to the apostle John on Patmos, Revelation 1:12-18.

However, there is another "coming" of Christ which is yet future. It will be personal (Acts 1:9-11), with the clouds, and visible (Revelation 1:7). At his coming the dead shall be raised (1 Thessalonians 4:16) ; how else could "they which pierced him" see him (Revelation 1:7) ? Both righteous and wicked will be raised the same "hour" (John 5:28-29), and the judgment will be held that same "last day" (John 12:47-48; John 6:39).

Our problem for this study is to ascertain, if possible, to which "coming of the Lord" James 5:8 refers. If it is the second coming, in what way could it have been "nigh" (or ASV: "at hand"), but has not yet occurred, 2,000 years later. - Flavil Nichols, p.350, DTNTE

[WG: To say that James taught Jesus’ Second Coming and the final judgment of men was near is to say that James was wrong. Was James inspired? Did he make a mistake being inspired? More likely it meant the Lord was coming in judgment on the Jewish nations!

The phrase "at the door" in James 5:9, was used by Jesus in giving the signs of the coming destruction of Jerusalem Matthew 24:33 Mark 13:29. Many commentaries misuse it in application or thinking that James was wrong about the Second Coming being near. cf. 1 Peter 4:7.

1) AD 70, His coming in judgment upon the Jews for their rejection. Matthew 24:27, Matthew 24:30, Matthew 24:44, Matthew 24:39; Mark 13:26-30; Luke 21:20-27; Hebrews 10:37; James 5:8

This brought an end to their nation, the temple, the physical priesthood coming from Levi, the end of animal sacrifices, etc. ("Last days"[of the Jewish dispensation] plural)

2) The Resurrection Day (His Second Coming, -- Cf. "Last Day" singular) 1 Thessalonians 4:13 ff to 1 Thessalonians 5:11; 1 Corinthians 15:23-24 ff; John 14:1-3;

John 5:28; John 11:24; John 6:39; John 6:40; John 6:44; ]

See list of "Some Various Comings of Christ" in note Matthew 24:3

at hand -- a phrase that elsewhere in the N.T. meant the same as "shortly", at a near by time; and other such references meant a very few years. (see notes on Revelation 1:1; Revelation 1:3) - WG

at hand -- The imminency of Christ’s return is a frequent theme in the NT (cf. Romans 13:12; Hebrews 10:25; 1 Peter 4:7; 1 John 2:18). - MSB

[It seems to be a preconceived notion with many writers that such language always meant Christ’s final return, and not to some other great intervention about to take place. - WG]

Draweth nigh -- " is from engeken, the same word John the Immerser used to proclaim: "the kingdom of heaven is at hand" (Matthew 3:2).

James wrote probably not too long before the destruction of Jerusalem. This was the final event which Jesus has said must transpire before Christians could look for the end. [See note at Matthew 24:30.] - F. Nichols, p.351, DTNTE

James 5:9

Do not grumble -- sums up the divisive complaining behind 3:1–4:12. It can be particularly painful in times of suffering when people explode in frustration and turn upon each other. - ESVSB

Do not grumble … the Judge is standing at the door -- James pictured Christ as a judge about to open the doors to the courtroom and convene His court. Knowing that the strain of persecution could lead to grumbling, James cautioned his readers against that sin (Philippians 2:14), lest they forfeit their full reward (2 John 1:8). - MSB

judge -- . before the door--referring to Matthew 24:33. The Greek is the same in both passages, and so ought to be translated here as there, "doors," plural. The phrase means "near at hand" (Genesis 4:7), which is the oldest interpretations. The Lord’s coming to destroy Jerusalem is primarily referred to; and ultimately, His coming again visibly to judgment. - JFB

near … standing at the door -- The NT consistently views Christ’s second coming as imminent (Romans 13:12; Hebrews 10:25; 1 Peter 4:7; Revelation 22:20; cf. Mark 1:15). Now that Jesus’ first coming has inaugurated the “last days” (James 5:3), the next event in salvation history will be Christ’s return in glory. So every generation of Christians looks expectantly yet patiently for that day to dawn (Titus 2:13). - NIVZSB

Judge -- at the door -- James announces the future coming of the Lord as Judge (James 5:7-9; cp. Isaiah 26:21; Micah 1:3). There will be a day of judgment (James 5:3). God, who gave the law, is the Judge who has the power to save and destroy (James 4:12). - NLTSB

The coming of the Lord may not be immediate, so James exhorts Christians to endure (James 1:4) and wait patiently for Christ’s return (James 5:7-8). Christians will receive the crown of eternal life (jas 1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (James 3:18). - NLTSB

the Judge is standing right at the door -- The emphasis is on the immediacy - Utley

at the door -- The like phrase we have, Matthew 24:33 Mark 13:29; or it may allude to Genesis 4:7.

James 5:10

take the prophets -- Cf. Matthew 5:12; Matthew 23:31; Acts 7:52. - NIVZSB

In the name of (en tōi onomati). As in Jeremiah 20:9. With the authority of the Lord (Deissmann, Bible Studies, p. 198). - RWP

prophets -- The example of the prophets centers on the many who suffered and died ( Hebrews 11:32-38) for speaking in the name of the Lord. - ESVSB

suffering and patience -- This verse reflects on Matthew 5:11 and Luke 6:23. - NLTSB

James 5:11

who endured -- This is a different word from the one used in James 5:7-10 although it reflects and continues the same emphasis. This word means "voluntary, steadfast endurance" with an emphasis on "remaining under a load." - Utley

blessed who endured -- James returns to a theme from the beginning of his letter (James 1:2-4, James 1:12). - NIVZSB

the perseverance of Job -- 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. Cf. Job 42. - MSB

Job’s perseverance -- Job had plenty of questions to bring before God, but he stubbornly persisted in his faithfulness to God (Job 1:21; Job 2:10; Job 16:19-21; Job 19:25-27). - NIVZSB

Job was a man of great endurance -- because he remained faithful to God throughout his hardships (Job 1:20-21; Job 2:9-10) despite his complaints (Job 3:1-26; Job 12:1-3; Job 16:1-3). - NLTSB

the outcome of the Lord -- God eventually restored Job’s family and fortune (Job 42:10-17). - FSB

what the Lord finally brought about -- A difficult Greek phrase; can also be translated “the end [or goal] of the Lord.” The NIV takes it to refer to the blessings that God showers on Job at the end of the book (Job 42:10-17). The phrase could also refer to the “goal” of a virtuous and patient character that the Lord had in view in Job’s sufferings. - NIVZSB

compassionate and merciful -- Remembering the Lord’s character is a great comfort in suffering. The Scriptures repeatedly affirm His compassion and mercy (Exodus 34:6; Numbers 14:18; 1 Chronicles 21:13; 2 Chronicles 30:9; Psalms 25:6; Psalms 78:38; Psalms 86:5; Psalms 86:15; Psalms 103:8; Psalms 103:13; Psalms 116:5; Psalms 136:1; Psalms 145:8; Lamentations 3:22; Joel 2:13; Jonah 4:2; Micah 7:18; Luke 6:36). - MSB

the Lord is full of compassion and is merciful -- These are two rare forms of the Greek terms for "pity" and "mercy." These same concepts are descriptive titles of God (cf. Exodus 34:6; Nehemiah 9:17; Joel 2:13). James may have been directly alluding to Psalms 103:8 or Psalms 111:4. If God treats us this way, we should treat others the same way (cf. James 5:9). - Utley

James 5:12

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 (cf. James 1:26; James 2:12; James 3:2-11; James 4:11). - MSB

Above all -- may indicate that this begins a three-part conclusion to the letter (vv. 12, 13–18, 19–20). Yet it could also refer back to the sins of the tongue and hence the grumbling of v. 9. - ESVSB

do not swear -- Many modern translations see James 5:12 as an independent unit (NASB, NRSV, NJB, NIV). It is a present active imperative with a negative particle which usually means to stop an act already in process. This does not refer to profanity but to rabbinical oath-taking which asserted the truthfulness of their statement by the flippant use of God’s name (this may be another allusion to the Sermon on the Mount, cf. Matthew 5:34-37). They had developed an elaborate system of binding and nonbinding oaths. This is another negative use of the tongue. - Utley

do not swear … any other oath -- As Jesus did before him (Matthew 5:33-36; Matthew 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). - MSB

do not swear -- It is not entirely clear now do not swear is connected with verse 7-11. ... Oaths were allowed in Israel, but the person was required to fulfill them, especially because they so often involved invoking the name of God (see Leviticus 19:12; Jeremiah 5:2). James’s prohibition of oaths builds on Jesus’ prohibition in Matthew 5:33-37, and the point in both cases is that one’s word should be enough. Still, this does not mean all oaths (e.g., official oaths) are prohibited (cf. Romans 1:9; 2 Corinthians 1:23; Philippians 1:8). (See Jesus’ prohibition of oaths in Matthew 23:16-22.) - ESVSB

swear -- Refers to taking oaths, or vows, as a guarantee that a person will follow through on what they promised. Whether Jesus and James prohibit all such oaths or simply ones that might deceive is debated. - NIVZSB

oath -- The law required a person to be true to an oath they had taken (Leviticus 19:12). A person should avoid invoking God’s name in an oath that is false. - FSB

never take an oath: Because the churches were having such severe verbal conflicts (James 4:1-3; James 4:11-12), James calls upon them to avoid the pitfalls of deceitful oaths by not using any oaths at all (Matthew 5:33-37). To swear an oath in the name of the Lord was to call upon him to enforce the oath (Genesis 31:53; 1 Kings 8:31-32). - NLTSB

by heaven or earth -- When people swore by heaven or earth they were either feigning reverence while avoiding the use of the divine name, or they were being deceitful with clever verbiage (see Matthew 23:16-22). Peter used an oath deceitfully (Matthew 26:71-73), but Paul used an oath to confirm his assertions (Romans 1:9; 2 Corinthians 1:23), which suggests that the prohibition of oaths is not absolute. - NLTSB

Yes be yes -- Again echoing Jesus (see note on Matthew 5:34), James called for straightforward, honest, plain speech. To speak otherwise is to invite God’s judgment. - MSB

so that you may not fall under judgment" The major problem was taking God’s name in vain (cf. Exodus 20:7). Our words are significant (cf. Matthew 12:34-37), and we will answer for them (cf. Sirach 23:9-10 RSVA). Believers will also stand before Jesus for evaluation of their deeds, motives, and words (cf. 2 Corinthians 5:10). Christ’s death dealt with the sin problem; His Spirit empowers and gifts believers for service; but each of us is responsible for how we have used the gifts and opportunities for ministry. - Utley

See chart in ESVSB at James 5.12 for the corellation between Lev. 19:12-18 with James 5:12 ff.

James 5:13

See Topic Notes "Sermons_Gann" for sermon on

PRAYER - James 5:13-18

[xxx see sermon file on Prayer relating to these verses in Sermons - Gann.top]

1. v.13 "let him pray" -- INDIVIDUAL Prayer

2. v.14 "let them pray" -- UNITED Prayer

3. v.15 "prayer of faith" -- BELIEVING Prayer

4. v.16 "one another" -- INTERCESSORY Prayer

5. v.17 "might not rain:" -- DEFINITE Prayer

Vs. 13-14 There is another ABA pattern in these verses (cf. note on 3:1–4:12). James begins with those suffering (A), then addresses the cheerful (B), and concludes with those who are sick (A). He alludes back to 1:2, where the one under trial was to “count it all joy.” Though “sick” (Gk. astheneo) can also mean “to be weak” (even spiritually weak, as in Romans 14:1), when used (as it is here) without any qualifiers, it usually refers to physical sickness. - ESVSB

Is any among you afflicted? -- Let him not swear, or engage in any improper use of the tongue, but let him pray. God is the Helper in such an hour. PNT

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

Is any merry? -- Let his joy be shown, not in wanton speech, but in singing praises. Prayer and thanksgiving are the appropriate expressions for each condition. - PNT

Let him sing psalms -- The natural response of a joyful heart is to sing praise to God. - MSB

sing praises -- These verbs are a present middle imperative and a present active imperative. We get the English word "psalm" from "praises" (cf. Romans 15:9; 1 Corinthians 14:15; Ephesians 5:19; Colossians 3:16). James 5:13 may be saying that prayer and praise are always appropriate to God (cf. Romans 12:12; 1 Thessalonians 5:16-17) in all of our circumstances (suffering or joy). - Utley

James 5:14

cf. Bible Knowledge Commentary, p. 834 xxx - Prayer and anointing the sick. See bottom of page.

Sick -- the weak spiritually? Or the physically sick?

88-Ho Let Us Pray

1. For the Suffering v.13

2. For the Sick v. 14

3. For the Sinful v. 16

4. For the Statesmen - v.17-18 (1 Kings 17:1 - 18.)

5. For the Straying - v.19-20

sick -- This is literally "without strength." The term astheneia was used of both lack of physical strength (i.e., 2 Corinthians 11:30; 2 Corinthians 12:5; 1 Timothy 5:23) and lack of spiritual strength (cf. 1 Corinthians 8:9; 2 Corinthians 11:29) or purity (cf. Romans 6:19; Hebrews 4:15). This ambiguity may have been purposeful - Utley

Is any sick among you -- In the early church, when miraculous gifts were imparted by the laying on of apostolic hands "as a sign to unbelievers," one of these was the gift of healing. In most early churches founded by the apostles some one of the elders would have this gift.

There is no more reason for the descent of this gift to our times than of any other miraculous power. This passage, then, describes what was peculiar to the early church. The sick were anointed by the elders with oil, a symbol of the Spirit, which effected the healing, hands were laid, and prayer offered. See Mark 6:13; also Isaiah 1:6, and Luke 10:34. - PNT

call for the elders -- This is an aorist middle (deponent) imperative. Notice that it is the responsibility of the sick one to request a visit from the "elders." These procedures were to be done at the home of the weak one, not necessarily the gathered church, especially if the "anointing" was a medical massage or rubdown. - Utley

Elders -- were pastors and overseers (cf. Acts 20:17, Acts 20:28; Titus 1:5; Titus 1:7; 1 Peter 5:1-2), known for wisdom and maturity, who functioned as leaders in the churches. This provides evidence for a plurality of elders in all the churches to which James was writing, for he simply assumes a sick person could call for “the elders of the church.” - ESVSB

Some think that anointing … with oil was medicinal or sacramental (as in Roman Catholic extreme unction at death), but it is best seen as a symbol representing the healing power of the Holy Spirit to come upon the sick person (cf. the use of “anointing” for symbolic consecration to God’s use and service, both in the OT [Exodus 28:41] and in the NT [Luke 4:18; Acts 4:27; Acts 10:38; 2 Corinthians 1:21; Hebrews 1:9]) - ESVSB

elders -- Notice that the term "elders" is plural, as it is so often in the NT. The context of James is a believing Jewish fellowship; therefore, "elders" is probably not used in the NT sense of "pastors," "bishops" (cf. Acts 20:17; Acts 20:28; Titus 1:5; Titus 1:7), but in the OT sense of "elders" of the synagogue. The rabbis and designated leaders of the synagogues regularly visited and anointed the sick. - Utley

elders of the church -- The spiritual leaders of the Christian community (Acts 11:30; Acts 14:23; Acts 15:2; Acts 20:17; 1 Timothy 5:17; Titus 1:5). - NIVZSB

of the church -- This is the Greek term ekklesia, which literally meant "called out ones." It was used in the Septuagint to translate the Hebrew term qahal or "assembly" of Israel. In secular Greek it originally meant a local town assembly (cf. Acts 19:32; Acts 19:39; Acts 19:41).

It is interesting theologically that the emphasis here is on local leaders, not itinerant faith healers. Healing is a spiritual gift which is mentioned in 1 Corinthians 12:9; 1 Corinthians 12:28 and was widely practiced in the NT and the early church.

Notice that the elders were to go to the sick when requested, not the sick to the gathered church meeting. This was to be a private spiritual procedure. - Utley

anointing -- This is an aorist active participle. The word aleiphô is not the common word for ceremonial, religious anointing (chriô or chrisma), but it is the common term for rubbing on medicine. Physical touching is always emotionally significant to the sick. This may have been a culturally expected act like Mark 6:13; Mark 7:33; Mark 8:23; John 9:6; John 9:11. - Utley

[See Utley at Jas 5.14 for a study of the Greek terms used of anointing.]

with oil" Oil had many uses in the Jewish first century. 1. as medicine (cf. Isaiah 1:6; Luke 10:34); 2. as a symbol of God’s giftedness and empowerment of OT prophets, priests, and kings; 3. as a ceremonial symbol of God’s presence; 4. as preparation for daily public activities or special times of joyful events (putting it on one’s face). - Utley

anoint them with oil -- Oil was thought to have medicinal value in the ancient world (Luke 10:34), so James might be encouraging the elders to combine prayer with appropriate medical procedures.

But anointing with oil more often symbolized setting apart someone for the Lord’s special attention (Exodus 28:41; Exodus 40:15); kings and priests were appointed by being anointed (e.g., 2 Kings 9:12; Psalms 45:7)—hence the association of “the Anointed One” (Messiah) with kingship. Probably, then, the anointing is a way of assuring the sick person that they are being brought before the Lord for his merciful consideration (cf. Mark 6:13).

The Roman Catholic Church has found the sacrament of extreme unction promulgated in this text. But the anointing in this passage is intended not to bring spiritual comfort to those who are dying (the focus of the Roman Catholic sacrament) or who are severely ill, but to set apart the sick person with a view to their being physically healed. - NIVZSB

In the name of the Lord -- means it is God, not the oil, that heals. - ESVSB

Wounds were anointed with oil to cleanse them (cf. Luke 10:34), and those with headaches and those wishing to avoid some diseases were anointed with olive oil for “medicinal” purposes (from the ancient perspective). Oil was also used to anoint priests or rulers, pouring oil over the head as a consecration to God. Christians may have combined a symbolic medicinal use with a symbol of handing one over to the power of God’s Spirit (Mark 6:13).

A general prayer for healing was one of the blessings regularly recited in synagogues; ... Visiting the sick was an act of piety in early Judaism that Christians probably continued (cf. Matthew 25:36, Matthew 25:43, for ailing missionaries). - IVPBBCNT

in the name of the Lord This phrase indicates that the elders were acting as representatives of God and calling on His power (compare Acts 2:38; 1 Corinthians 1:15; 1 Corinthians 5:4; 2 Thessalonians 3:6; James 2:7). It serves as a powerful corporate confession of Christ as the one who is sovereign over disease and over the Church. - FSB

- - - - - - - - - - -

James 5:14-15

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; Romans 6:19; Romans 14:1; 1 Corinthians 8:9-12). That it should be considered “weak” in this verse is clear in that another Greek word (kamnonta) in James 5:15, translated sick person, literally means “to be weary.” The only other use in the New Testament (Hebrews 12:3) of that word clearly emphasizes this same meaning.

James was not referring to the bedfast, 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 (1 Thessalonians 5:14) to “encourage the timid” and “help the weak” (asthenon).

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 chrio (“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” (aleipho) perfume on Jesus’ feet (Luke 7:38). A host “put oil” (aleipho) on the head of his guest (Luke 7:46). A person who is fasting should not be sad and ungroomed, but should “put oil” (aleipho) on his head, and wash his face (Matthew 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.

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. - Bible Knowlege Commentary

James 5:15

prayer -- This term for prayer (euchç) can mean "oath" (cf. Acts 18:18; Acts 21:23) and may involve a public pledge of faith on behalf of the ill person; it may also imply a pledge of availability for God’s service. - Utley

prayer offered in faith -- This relates to the prayer of the "elders," not the sick believer. Healing is not always linked to the faith of the one being healed (cf. Mark 2:5; Mark 5:35-43; John 5:5-9). - Utley

prayer of faith -- The prayer offered on their behalf by the elders. - MSB

a prayer offered in faith will heal the sick -- This proverb is a generally true statement, subject to the will of God. Only prayers that embody true faith will be answered affirmatively by the Lord, and faith for a particular healing is a gift that comes from God. See also Mark 9:23; John 14:13-14; John 15:7; John 15:16; John 16:23-27; 1 John 3:22; 1 John 5:14-15. - NLTSB

the prayer of faith -- Not the faith of the sick person but the faith of those praying. In this instance, James mentions no requirement for the sick person to exercise faith, only that he call for the elders. Christians who are ill often find personal prayer difficult. - ESVSB

sick person -- Since this Greek word could also be translated “one who is weary” (as in Hebrews 12:3), some think vv. 14–16 refer to a person who is spiritually depressed rather than one who is physically ill. But many of the words James uses in these verses occur in the stories of Jesus’ healings in the Gospels. - NIVZSB

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

If -- in the phrase “if he has committed sins,” implies that not all sickness is connected to specific sins, though James seems to expect that some sickness is (cf. 1 Corinthians 11:30). - ESVSB

if he has committed sins" The "if" ... does not assume that sin is the cause of illness. However, in first century Judaism, sin and sickness had a theological connection (cf. 1 Corinthians 11:30; Mark 2:5-11; John 5:14). However, Jesus’ statements in John 9:3 show that this is not always the case. - Utley

if you have committed any sins -- James suggests that some illnesses might be caused by sin, and it is important that the sin also be confessed and forgiven (James 5:16; see Mark 2:3-12; John 5:14). - NLTSB

committed sins … be forgiven -- Not by the elders, since God alone can forgive sins (Isaiah 43:25; Daniel 9:9; Mark 2:7). 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. - MSB

sins … forgiven -- As seen throughout the Gospels, Jesus healed both physically and spiritually, and the same double connotation may be present here as well.

James is not teaching that all illnesses will be healed if people would simply call on the elders, or try to make themselves have enough faith, or pray with enough conviction. Healing, when it does come, is always a gift from God, who is sovereign over all circumstances, including sickness and health. It does not follow, therefore, that lack of faith on the part of the sick person is the reason that the sick person may not be healed. (On the gifts of faith and of healing, see note on 1 Corinthians 12:9.)

Some interpreters suggest that James is referring to the promise of the resurrection rather than physical healing. - ESVSB

Will save -- perhaps carries a double meaning here: (1) the sick person will be physically healed (one meaning of Gk. sozo), and/or (2) the sick person may also experience spiritual salvation (another meaning of Gk. sozo), or growth in the blessings of salvation - ESVSB

the Lord will raise him -- It is unclear whether James asserts that the Lord will raise the sick person to health during his earthy life, or raise the person to life in the age to come. Ultimately, he asserts that the petitions of the elders and ailing person bring about some level of healing (both individually and corporately). - FSB

he will be forgiven -- James acknowledges that there are occasions when illness is tied to sin. He informs the congregation that the sick will experience spiritual restoration because of the plea, if sin is involved in the sickness.

While people suffer as a result of Adam’s sin (Romans 5:19), the Bible sometimes directly correlates a person’s suffering with sin. Texts such as John 5:14 and 1 Corinthians 11:29-30 reflect this idea. - FSB

James 5:16

Confess your trespasses -- . Mutual honesty, openness, and sharing of needs will enable believers to uphold each other in the spiritual struggle. - MSB

confess your sins to one another -- . James probably is referring to the act of confessing to the offended party, which would fit with the letter’s emphasis on fellowship in the congregation (see Matthew 5:23-24). Confessions could also include public acknowledgment of sin in cases where the whole church has been violated. - FSB

to one another -- . Notice that it was not specifically stated to the "elders," which one would have expected from this context, but the generalized "one another." Possibly confession is to be made to those wronged. Often the early church dealt with sin corporately and publicly (cf. 1 Timothy 5:19-20). - Utley

Pray for one another -- is directed to all the readers of James’s letter and indicates that he did not expect prayer for healing to be limited to the elders (James 5:14). - ESVSB

so that you may be healed -- This could refer to physical healing or the restoration of the congregation’s spiritual health. - FSB

so that you may be healed -- This is an aorist passive subjunctive which adds an element of contingency. God is the one who heals. As there was ambiguity in the Greek term "sick" in James 5:14, the same wide semantic field is found in the term "healed." It can refer to physical or spiritual healing (cf. Matthew 13:15, quoting Isaiah 6:10; Hebrews 12:11-13; 1 Peter 2:24, quoting Isaiah 53:5). - Utley

The effective … avails much -- The energetic, passionate prayers of godly men have the power to accomplish much. Cf. Numbers 11:2. - MSB

a righteous person -- Refers to a person who is committed to doing the will of God and to cultivating right relationship with Him. - FSB

effective, fervent prayer -- This seems to denote two conditions: (1) uprightness; and (2) persistence (cf. James 5:17 and Matthew 7:7-8). The effectiveness of intercessory prayer is related to the spiritual life of the intercessor (cf. Proverbs 15:29) and primarily to the will and power of God. - Utley

James 5:17

Elijah -- James cites Elijah not in his role as a prophet, specially chosen by God, but as a “human being, even as we are.” He was a righteous person (v. 16) whom God heard (1 Kings 17:1; 1 Kings 18:41-46). - NIVZSB

Elijah -- illustrates how a man with a nature like ours could have the powerful prayer life of “a righteous person.” The drought recorded in 1 Kings 17:1-18 was punishment on King Ahab and Israel for idolatry, and the three years and six months is probably derived from “in the third year” (1 Kings 18:1) as symbolic of judgment (half of seven; see Daniel 7:25; Daniel 12:7; Revelation 11:2; Revelation 12:6, Revelation 12:14; Revelation 13:5). - ESVSB

Elijah … prayed -- See 1 Kings 17:1; 1 Kings 18:41-46. - NLTSB

three and a half years -- (see 1 Kings 18:1; Luke 4:25) is a round figure, half of seven, which symbolizes a period of judgment (cp. Daniel 12:7; Revelation 11:2). - NLTSB

Elijah … prayed … he prayed again -- . Elijah provides one of the most notable illustrations of the power of prayer in the OT. His prayers (not mentioned in the OT account) both initiated and ended a 3 year, 6 month drought (cf. Luke 4:25). - MSB

James 5:18

Elijah … prayed … he prayed again -- . Elijah provides one of the most notable illustrations of the power of prayer in the OT. His prayers (not mentioned in the OT account) both initiated and ended a 3 year, 6 month drought (cf. Luke 4:25). - MSB

James 5:19

5:19–20 These verses end the letter as a bookend (inclusio) counterbalancing the exhortation to endurance in James 1:2-4. - NLTSB

If -- contingent on two actions: (1) one believer strays and (2) another believer is willing to help. - Utley

if anyone among you -- . This introduces a third category of people in the church (cf. James 5:13-14)—those professing believers who have strayed from the truth. - MSB

wanders from the truth -- . Apostatizes from the faith they once professed (cf. Hebrews 5:12–6:9; Hebrews 10:29; 1 John 2:19). Such people are in grave danger (v. 20), and the church must call them back to the true faith. - MSB

Wanders -- The righteous saints must be vigilant in spotting anyone who wanders from the truth, namely, by not living in accord with the word of truth (James 1:18) as enunciated in this letter. Right belief is exhibited in right living (James 1:19-27). - ESVSB

strays from the truth -- The straying has both doctrinal and moral aspects (cf. Hebrews 5:2; 2 Peter 2:2). The term "strays" comes from a Greek word from which we get the English "planet." As the ancients watched and mapped the night sky, they saw that certain "stars" did not follow a regular orbit. We know these today as our solar system’s planets. They called them "the wanderers." - Utley

Note on: APOSTASY

A child of God can "Die"- Romans 8:12-13, Revelation 3:1-5,

Also can be "Disinherited" Numbers 14:11-12.

See also James 5:19-20,

1 Timothy 4:1-3,

Galatians 5:4,

1 Corinthians 10:12 & 1 Corinthians 9:27,

2 Timothy 2:17-18,

Hebrews 3:12,

1 John 1:7-10,

2 Peter 3:17,

Revelation 2:4-5,

2 Peter 2:20-21,

Hebrews 10:26-30,

Matthew 13:40-42,

Galatians 6:7-8,

Ezekiel 18:24,

James 5:20

5:19–20 These verses end the letter as a bookend (inclusio) counterbalancing the exhortation to endurance in James 1:2-4. - NLTSB

5:19–20 Concluding Admonition. The style of James is abrupt, and there is no concluding greeting as in most NT letters. Instead, James calls the community to action in helping those who have fallen into the ethical sins dealt with in the book. Therefore, this closing section acts as a summary of various sins and their solutions. - ESVSB

turns -- It is significant that the Greek word epistrephô is used in the Septuagint to translate the Hebrew term for "repentance" (shuv). Since Israel was considered the people of God, this "turning" was viewed as "turning back" to God or the renewing of a previous relationship. That same sense is reflected in this text in James. - Utley

To save a sinner from death refers not merely to physical death but to eternal death, the punishment of departing from the truth of the Good News of Jesus Christ (see James 1:12; James 1:15; cp. Hebrews 6:4-8). If the sinful person listens and repents, eternal punishment will be averted (see also Galatians 6:1; Judges 1:22-24). - NLTSB

sinner -- Cf. James 4:8. A word used to describe the unregenerate (cf. Proverbs 11:31; Proverbs 13:6, Proverbs 13:22; Matthew 9:13; Luke 7:37, Luke 7:39; Luke 15:7, Luke 15:10; Luke 18:13; Romans 5:8; 1 Timothy 1:9, 1 Timothy 1:15; 1 Peter 4:18). James has in mind here those with dead faith (cf. James 2:14-26), not sinning, true believers. - The MacArthur Study Bible

the error of his way -- Those who go astray doctrinally (v. 19) will also manifest an errant lifestyle, one not lived according to biblical principles. - MSB

save his soul from death -- Not physical death (cf. 1 Corinthians 11:30) but spiritual death (cf. 1 John 5:16-17). Timely intervention (see Galatians 6:1; Hebrews 3:13) will “save his soul” and bring forgiveness from God. The person who saves the sinner in this case is the person who restores the one who has fallen.

Ultimately, of course, only the Lord saves a person. The one who restores the person will cover the many sins of the one who had strayed, for the one who returns from the way of error receives forgiveness. Again, only God can cover sin, but Christians can be agents of God’s forgiveness. - ESVSB

save a soul from death -- 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 (cf. Isaiah 66:24; Daniel 12:2; Matthew 13:40, Matthew 13:42, Matthew 13:50; Matthew 25:41, Matthew 25:46; Mark 9:43-49; 2 Thessalonians 1:8-9; Romans 6:23; Revelation 20:11-15; Revelation 21:8). Knowing how high the stakes are should motivate Christians to aggressively pursue such people. - MSB

cover a multitude of sins . -- See Psalms 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; Romans 5:20) is available to those who turn from their sins and exercise faith in the Lord Jesus Christ (Ephesians 2:8-9). - MSB

cover over a multitude of sins -- . The sins that are “covered” could also be the sins of the person who has wandered (v. 19), but it might be instead (or also) the sins of the person who has intervened on their behalf (Proverbs 10:12). NIVZSB