Book of James Review

James: There are four men mentioned in the New Testament who are named James.

1. James, the brother of John and son of Zebedee, the first apostle to be martyred. He is also known as James the Less (Matthew 10:2, Mark 15:40 and Acts 12:2).

2. James, the son of Alphaeus, another of the twelve disciples (Matthew 10:3).

3. James, the father of Judas (not Iscariot) (Luke 6:16).

4. James the Just, the half-brother of Jesus (Matthew 13:55) and the brother of Jude (Jude 1), who led the church in Jerusalem (Acts 15:13).

Traditionally, the book of James has been attributed to James the Just.

Jesus' earthy life
During Jesus' time on earth, He grew up in a home that was probably as normal as any other Israeli family. His earthly father (Joseph) was a stone worker (aka, a carpenter), constructing buildings. (Remember that in Israel, the land is full of rocks. Most buildings in Jesus' time were constructed using rock. Carpentry of the day comprised of being a stone mason.)

Jesus was the son of Mary, but His biological father was not Joseph. He was conceived by the Holy Spirit as a new Adam; however, He was not made of the same flesh as the first Adam. But Joseph and Mary had other children conceived in the natural way. ("Is not this the carpenter's son? Is not His mother called Mary, and His brothers, James and Joseph and Simon and Judas? And His sisters, are they not all with us?" Matthew 13:55-56)

One of Jesus' half brothers was a man named Jude, who wrote the New Testament letter by the same name.

Another half brother of Jesus was a man named James. James is a name translated from the Hebrew to Greek to Latin to English. James's name in Hebrew is Ya'akov (or Jacob in English). Named after the patriarch, Ya'akov means "he supplants" or "heel catcher".

Both Jude and James grew up with their older half-brother Jesus, living and working in Nazareth. We know nothing about the boys' early years together. When Jesus is about 30 years of age, He begins His earthly ministry. He begins teaching in the Galilee. His very first public declaration that He was Messiah was made in His hometown of Nazareth in the synagogue. It is likely that Jesus' half-brothers were present that day in the synagogue when they heard Him declare that He fulfilled Isaiah's prophecy of a coming Savior. His brother received the news with much skepticism.

In John chapter 7, we see Jesus' brothers showing nothing but contempt for Jesus' claim that He was the Messiah: "Now the feast of the Jews, the Feast of Booths, was near. Therefore His brother said to Him, 'Leave here and go into Judea, so that Your disciples also may see Your works which You are doing. For no one does anything in secret when he himself seeks to be known publicly. If You do these things, show Yourself to the world.' For not even His brothers were believing Him" (John 7:2-5).

Jesus' brothers advised Jesus to go to Jerusalem to declare Himself to be Messiah. They saw His claims and did not believe Him. Teaching and preaching in small towns in the Galilee would only attract a small audience. They encouraged Jesus to go to Jerusalem so that He might be seen by the whole world.

After Jesus' death and resurrection
According to Paul in 1 Corinthians 15:7, Jesus appeared to James after Jesus' death and resurrection. ("then He appeared to James, then to all the apostles" 1 Corinthians 15:7.) This was probably the cause of James's conversion because up to this time, the brothers of Jesus were not supportive of His message and mission. It seems after this encounter, James became a faithful apostle and leader of the church in Jerusalem. James followed the Lord with great devotion. An early history of the church says that James was such a man of prayer that his knees had large and thick calluses, making them look like the knees of a camel. It also says that James was martyred in Jerusalem by being pushed from a high point on the temple. Yet, the fall did not kill him. On the ground, he was beaten to death, even as he prayed for his attackers.

James never describes himself as the half-brother of Jesus. Forgoing his claim to any fleshly relationship with Jesus, he instead identifies himself by his spiritual association--as a bond-servant of God and Christ.

Chapter One
Consider it joy when you face trials. They are tests sent by God the Father to allow us to demonstrate our spiritual maturity. This is such a life changing perspective. It causes us to reconsider the way we face challenges. It helps us recognize we need to glorify God to overcome these trials. We need to turn these obstacles into success stories and change what we perceive as bad circumstances into opportunities for good.

Favorite verse: "Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance. And let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing." (James 1:2-4)


Chapter Two
Do not show favoritism. When faced with men of different social or economical status, we are to treat every one as equal. We are not to show hospitality to the rich while shaming the poor. We are not to judge others. We are to view our brothers and sisters as God does. When we show favoritism, we violate the Royal Law. When we are able to set aside earthly status and regard every one as equal in Christ, we are able to pass this test. We are able to declare our inner faith by outward deeds.

Favorite verse: "If a brother or sister is without clothing and in need of daily food, and one of you says to them, 'Go in peace, be warmed and be filled,' and yet you do not give them what is necessary for their body, what use is that? Even so faith, if it has no works, is dead, being by itself." (James 2:15-17)


Chapter Three
Guarding our speech is a key to avoiding a life of disobedience. When we yield our speech to the Spirit, we allow Him to take control of our lives. Often, our tongue is the last thing Christians are willing to release to the power of God. When we cannot bridle our tongue, we quench God's ability to use us, to use our testimony and to glorify Him. When unbelievers hear Christians using abusive or words which do not bring glory to God's kingdom, they assume that being a Christian is no different than the people of the rest of the world. When we yield to the Spirit to control our tongue, counseled by God's word, we endeavor to put into action what we learn.

Favorite verse: "For we all stumble in many ways. If anyone does not stumble in what he says, he is a perfect man, able to bridle the whole body as well." (James 3:2)


Chapter Four
If instead we seek for the world's wisdom and riches, it leads to discord and rivalries in the church. When we search for the riches of this world, we lie against the Gospel by acting like the world. We do not rise above the self-help worldly wisdom; we do not seek God. Our prayers go unanswered because we are praying with selfish motives. James gives us a warning--the self-sufficient and prideful Christian does not respect God's sovereignty.

Favorite verse: "You lust and do not have; so you commit murder. You are envious and cannot obtain; so you fight and quarrel. You do not have because you do not ask. You ask and do not receive, because you ask with wrong motives, so that you may spend it on your pleasures." (James 4:2-3)


Chapter Five
Misuse of riches leads to a life of earthly pleasure which will be a witness against them in the judgment to come. When we withhold wages from our employees or hold our goods, although we may appear to have gained great wealth, in reality, we are setting ourselves up for great judgment. We need to be patient and strengthen our hearts until the coming of our Lord. We should confess our sins, pray and turn our brothers and sisters back from their ways of error. "The effective prayer of a righteous man can accomplish much" (James 5:16).

Favorite verse: "We count those blessed who endured. You have heard of the endurance of Job and have seen the outcome of the Lord's dealings, that the Lord is full of compassion and is merciful." (James 5:11)


Summary
In all five chapters, James writes about one convicting message after another. The conviction is so powerful because James is driving headlong into many of the core issues of the Christian walk. We all struggle with a faithful walk, with improper speech, with a selfish prayer life, with favoritism and with seeking godly goals and with an unwillingness to live out our faith in righteous works. May God's word bring us closer to Him, each and every day of our lives.

James Chapter 5 Part Three (Verses 13-20)

C. Exhortations for Christians to care for one another

1. (James 5:13-14) How to meet needs arising among Christians
Is anyone among you suffering? Then he must pray. Is anyone cheerful? He is to sing praises. Is anyone among you sick? Then he must call for the elders of the church and they are to pray over him, anointing him with oil in the name of the Lord.

Is anyone among you suffering: The Greek word for suffering means to endure hardship. James is asking if anyone is enduring a difficult situation. Who would not answer that question "Yes"? James expects the reader to answer yes. So, here is his advice for how to respond to difficulties in a patient, godly way. We pray, which is the purest form of patience and waiting on the Lord because it is an appeal on God's strength, will and ability. The act of praying requires us to stop acting.

Can any of us honestly say that our first response to circumstances that make us angry, sad, frustrated or scared is to stop and pray? But now we can see how patience and faithful waiting on God requires prayer rather than taking matters into our own hands.

Is anyone cheerful: On the other end of the spectrum, James asks if anyone is cheerful. Here is the opposite side of impatience. In our society, it is at least as common as the first problem. When life is good and we are pleased with our circumstances, do we stop and consider the source of our joy? Do we praise the Lord in our joy? Do we congratulate ourselves and then make plans to increase our joy? We have as much an obligation to send up prayers of praise as we do prayers of petition.

In both cases of joy and sorrow, our patience and dependence on God is best displayed in a patient prayer life that turns to God first. It consistently relies on God instead of making Him last or perhaps making Him a sporadic habit.

Like the little girl who turned to God too late in her prayers:

It is bedtime, and a little girl is saying her prayers. "God bless mommy and daddy and me. And please make Madrid the capital of Australia." Her mother, who is with the little girl asks, "Why do you want Madrid to be the capital of Australia?" The child responds, "Because that is what I put on my geography test!"

Is anyone among you sick: How does someone respond in a godly patience to a sickness? James says to call the elders and have them pray over the sick and anoint the person who is asking for healing. The prayer offered in faith will restore the one who is sick. The Lord will raise up the sick person and forgive him for the sins he has committed.

This promise of Scripture is one many Christians have puzzled over, and many teachers have confused. This is a specific kind of suffering James is describing. He is giving the proper way for a Christian to deal with this particular kind of suffering.

Examining the text carefully, we have a sick person who needs healing. This sickness is an incapacitating sickness. The Greek work is astheneo, from which we get a similar English word anesthesia. It literally means to wake up. This sick person is weak and unable to get up.

Secondly, the elders are summoned to pray. The one who is sick is the one who is to call the elders.

Third, the elders are to pray over this person and anoint the person with oil. It is important to note that the elders are the ones to pray. We are not talking about the sick person praying. And the elders pray in faith. This phrase is similar to the instruction found elsewhere in Scripture in which we are to ask "in the name of the Lord". The point is that the prayer is directed by the Spirit and is in accordance with God's will. The elders are not praying with a belief in their ability to heal the person. They are praying with faith that it is already God's intention to provide the healing. If they do not share that faith, then they would not participate in the prayer.

Fourth, the result of the prayer of faith will be the Lord raising up the person. The Greek word for raise up is egeiro, which means to waken or bring to his senses. We are not talking about raising up in the sense of salvation or resurrection. We are talking about raising up in the sense of a physical cure, strengthening the body.

Fifth, the sins of this sick person will be forgiven. Now why does James mention sins at all in this context? What do sins have to do with the sickness or healing? The answer comes from several clues. First, notice that the one who is sick must be the one to call for the prayer support. It must be initiated by the sick person taking a step to appeal for help. Then, notice that the ones to be called are the elders, not men with gifts for healing or prayer. James wants men of authority in the church to attend to this issues. Then, in verse 16, James summarizes his instruction by saying that confessing sins to one another and praying over one another is the condition for healing and forgiveness.

James links all these clues because he is talking about a healing taking place in a certain situation. The situation is when a Christians is under God's discipline for an unconfessed sin. The discipline has taken the form of a physical sickness or weakness. The sick person is suffering under judgment and discipline. But if they take the step of patiently relying on the Lord for His mercy and forgiveness, they can be healed physically. The elders are involved to provide the opportunity for confession and prayer. The prayers of these righteous men can accomplish much good. And James wants those in the church who have been sinning and receiving God's penalty in their bodies to repent and be healed in this manner.

This is similar to the situation that Paul describes in the Corinthian church:
"Therefore whoever eats the bread or drinks the cup of the Lord in an unworthy manner, shall be guilty of the body and blood of the Lord. But a man must examine himself, and in so doing he is to eat of the bread and drink of the cup. For he who eats and drinks, eats and drinks judgment to himself if he does not judge the body rightly. For this reason many among you are weak and sick, and a number sleep." (1 Corinthians 11:27-30)

How often have these verses been misconstrued to suggest that if the sick person has enough faith, they will be healed from their illness? Besides the obvious mistake in interpretation, it also defies common sense and logic. No one can be healed forever. If these verses were intended by James to mean that we can expect a guarantee of healing provided we have enough faith, then take it to it's logical end. Can I live forever if I maintain a perfectly faithful prayer life? If I die of disease, does that mean the my faith ran out?

All of these conclusions are absurd. Therefore, they reveal the ridiculousness of the entire suggestion. As we see in the text, James was not promising that faithful prayer will always heal our bodies from illness. He was promising that faithful confession of sins in the midst of praying elders will result in God's mercy and healing.

When we find ourselves in this situation, the keys to healing are repentance and confession. Until we are willing to confess out secret sins, we have no hope of receiving God's mercy. We are not talking about salvation prayer; we are talking about sanctification issues. Secondly, we must be willing to confess to others our faults. Private sin requires private confession. Public sin requires public confession.

Real, deep confession of sin has been a feature of every genuine awakening or revival in the past 250 years. But, it is not anything new as demonstrated by the revival in Ephesus recorded in Acts 19:17-20. It says, "Many who believed came confessing and telling their deeds." This was Christians getting right with God. Open confession was part of it.

Some guiding principles about confession:

Confession should be made to the one sinned against. Most Christians display a preference for confession in secret before God, even concerning matters which involve other people. To confess to God seems to them to be the easiest way out. Real confession and forgiveness of sin should involve the offender confessing his sin to the other person.

Public confession must be discrete. Often confession needs to be no more than what is necessary to enlist prayer. It can be enough to say publicly, "Pray for me. I need victory over my sin." It would be wrong to go into more detail; however, we should say something. If we fail to confess publicly, we become "pretend Christians" who act as though everything is fine when it is not.

Distinguish between secret sins and those which directly affect others. If you sin secretly, confess secretly, confessing publicly that you need the victory but keeping the details to yourself. If you sin openly, confess openly to remove stumbling blocks from those whom you have hindered.

Confession is often made to people but before God. One of the interesting things about confession of sin is that the confessions are almost always addressed to people and not to God. It is not that you confess your sin to God and others merely hear it. You confess your sin before others and ask them to pray for you to get right before God.

Confession should be appropriately specific. When open confession of sin is appropriate (more than the public stating of spiritual need), it must be specific. "If I made any mistakes, I am sorry," is no confession at all. You sinned specifically, so you must confess specifically. It cost nothing for a believer to say "I ought to be a better Christian." It costs the believer something to admit, "I have been a trouble-maker in this church," or "I have had bitterness of heart towards certain leaders to whom I should definitely apologize."

Confession should be thorough. Some confessions are not thorough. They are too general. They are not made to the person concerned. They neglect completely the necessary restitution. Or, they make no provision for a different course of conduct in which the sin is forsaken.

Confession must have honesty and integrity. If we confess with no real intention of battling the sin, our confession is not thorough, and it mocks God. The story is told of an old Irishman who confessed to his priest that he had stolen two bags of potatoes. The priest heard the gossip around town and said to the man, "Mike, I heard it was only one bag of potatoes stolen from the market." The Irishman replied, "That is true Father, but it was so easy that I plan on taking another bag tomorrow night."

Lastly, those who hear confession of sin also have a great responsibility. Those who hear the confession should have the proper response: loving and intercessory prayer. They should refrain from giving human wisdom and gossiping or "sharing" with others the offender's confession.


James now offers a classic example of this process.


2. (James 5:15-16) God's answer to the prayers of His people
Elijah was a man with a nature like ours, and he prayed earnestly that it would not rain, and it did not rain on the earth for three years and six months. Then he prayed again, and the sky poured rain and the earth produced its fruit.

Elijah was a man with a nature like ours: James uses Elijah as an example. To make sure we are prepared to see the prophet as someone we can relate to, James reminds us that he was a man with our nature. Elijah was not superman with super human power. He was just like us. Following God's instructions, Elijah prayed and stopped rain in Israel for three and a half years. When God was ready, Elijah prayed again and restored the rain to the land.

He prayed earnestly: Literally, the Greek reads "prayed with prayer". To pray with prayer is a Hebrew idiom which means to pray fervently. Elijah did not half-heatedly pray once and hope God would answer his prayer. No, Elijah prayed with all his heart, mind and soul, and God answered.

Much of our prayer is not effective simply because it is not fervent. It is offered with a lukewarm attitude that asks God to care about something in which we care little about. Effective prayer must be fervent not because we must emotionally persuade a reluctant God but because we must gain God's heart by being fervent for things He is fervent for.

What do we learn from this example?
First, what or who stopped and then started the rain? God, of course. It was not Elijah but God. Secondly, how were God's actions connected to Elijah? God made it clear to Elijah what He was prepared to do. In both cases, Elijah sought for God's will to be done through his prayers. In this way, Elijah's prayers given in faith were able to accomplish miraculous things because they were in accordance with God's will. Our prayers can be equally effective in ending sorrow and weakness when we are appealing to God's will and for restoration of those in sin. What a wonderful promise and privilege we have!


4. (James 5:19-20) Helping a sinning brother
My brethtren, if any among you strays from the truth and one turns him back, let him know that he who turns a sinner from the error of his way will save his soul from death and will cover a multitude of sins.

Since James has just been dealing with the situation of the brother suffering as a result of his sins, he finishes with a general call to restore our sinning brothers and sisters.

If any among you strays from the truth: This is a verse worth thinking about and meditating on. How do we get into situations where we are suffering under God's discipline? Why do we become spiritually weak and in need of healing prayer? It is because we depart from the truth.

Departing from the truth means we walk away from what we know in Scripture. It means we walk away from what we have learned from the Bible. It mean we might just walk away from the Bible completely.

As we look around and see so many churches and believers departing from the truth, is it any mystery why so many are facing numerous sorrows and weaknesses? Could we be witnessing the mass discipline of the Lord against many of His children in an age of disobedience? The Apostle Paul said it would happen. He called it a great apostasy and said it was one of the signs of the end times.

But James gives us hope.

He who turns a sinner from the error of his will save his soul from death and will cover a multitude of sins: James says when a brother or sister turns one of these disobedient Christians back to the truth, to the word of God, he will save the person from death. The Greek word for soul is psuche, which is commonly translated as "life". In Greek, it means the sum of our earthly life. In this context, it does not mean preserving salvation. Rather it means preserving the physical life. The reality of Scripture is that continual sinning has the potential to bring an early physical death as God's judgment upon disobedient believers.

Turning these brothers and sisters back to the truth should be our goal in fellowship. We should encourage each other to remain in the truth and dedicated to knowing and following it. To the extent that we are able to accomplish this task, we are covering a multitude of sins.

James concludes with this because this is exactly what he has been endeavoring to do throughout this letter--to confront those who have wandered from a living faith, endeavoring to save their souls from death by demanding that they not only hear the word, but do it.

James Chapter 5 Part Two (Verses 7-12)

B. A call for patient endurance in light of the coming judgment

1. (James 5:7-8) Imitate the patient endurance of the farmer
Therefore be patient, brethren, until the coming of the Lord. The farmer waits for the precious produce of the soil, being patient about it, until it gets the early and late rains. You too be patient; strengthen your hearts, for the coming of the Lord is near.

Be patient: The Christian response to injustice is patience. The word for patience in Greek is makrothumeo, which means long tempered or a delay in taking action.

Until the coming of the Lord: We are to have an attitude that looks forward to the return of the Lord.

The farmer waits: We are to be like the farmer who waits patiently for the harvest to come in. The farmer waits for the early rains. The early rains come in the fall of the year after the farmer has planted his produce. The late rains come in the spring of the year, which is important for watering the produce and maturing it just before it is to be harvested. In farming, the principle is not to become impatient and assume that the early or late rain will not come. We are to wait for the rain to come.

Likewise, we are not to rush the harvest. We are to wait for God to ripen the harvest and make ready the goods. Applying this to justice, we are not to rush along justice because it does not happen as soon as we want it to. Instead, we are to wait for God's timing.

When we think about it, the waiting and need for endurance we have in the Christian life is very much like the waiting of the farmer.
-He waits with a reasonable hope and expectation of a reward.
-He waits a long time.
-He waits working all the while.
-He waits depending on the things out of his power with his eye on the heavens.
-He waits despite changing circumstances and many uncertainties.
-He waits encouraged by the value of the harvest.
-He waits encouraged by the work and harvest of others.
-He waits because he really has no other option.
-He waits because it does no good to give up.
-He waits aware of how the seasons work.

For the coming of the Lord is near: James says believers are to respond to injustice by strengthening their hearts and reminding themselves that the coming day of the Lord is not far off. The Bible's teaching that Christ is at the door is a teaching that recognizes that the end times are close at hand.


2. (James 5:9) Practicing patient endurance among God's people
Do not complain, brethren, against one another, so that you yourselves may not be judged; behold, the Judge is standing right at the door.

Do not complain: We are not to let our troubles and frustration lead us to speaking negatively against others, especially those in the faith. When we speak badly of others, we judge them. That is not something we want to be doing when the true Judge arrives. God might chose to use our patience and long-suffering as an opportunity to bring someone to faith. We can be sure that God is far more likely to use our patience than to use our impatience should we seek retribution against those who have wronged us.

James offers an example for us to follow in living out this difficult command.


3. (James 5:10-11) Following examples of patient endurance
As an example, brethren, of suffering and patience, take the prophets who spoke in the name of the Lord. We count those blessed who endured. You have heard of the endurance of Job and have seen the outcome of the Lord's dealings, that the Lord is full of compassion and is merciful.

Take the prophets: The New Testament gives us a wonderful summary of what the prophets faced in Hebrews chapter 11.

"And what more shall I say? For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets, who by faith conquered kingdoms, performed acts of righteousness, obtained promises, shut the mouths of lions, quenched the power of fire, escaped the edge of the sword, from weakness were made strong, became mighty in war, put foreign armies to flight. Women received back their dead by resurrection; and others were tortured, not accepting their release, so that they might obtain a better resurrection; and others experienced mockings and scourgings, yes, also chains and imprisonment. They were stoned, they were sawn in two, they were tempted, they were put to death with the sword; they went about in sheepskins, in goatskins, being destitute, afflicted, ill-treated (men of whom the world was not worthy), wandering in deserts and mountains and caves and holes in the ground." (Hebrews 11:32-38)

James uses these men who suffered as our example. This is a far cry from the pride and arrogance which has come to dominate parts of the church, particularly the American church. We are not destined to conquer and dominate the world. We are not called to overcome the world with might and power. The United States is not God's country. It is just another nation lost with dying sinners.

I am as much a patriot as the next person, but as Christians when we consider how we are to respond to injustice and persecution, the Bible calls us to remember not the Founding Fathers, but the prophets of Israel. We should use them as our example so that we never presume to encroach upon God's role as judge.

James then gives his own example using Job, who endured more sorrow and injustice than any of us will likely face in our own lives. And still, he faced his situation with patience and endurance. He refrained from condemning the LORD. In fact, he endured his circumstances while still praising the LORD. And James says we should take note of God's compassion and mercy which He showed Job in the end. We are to remember how Job became an example to us of how righteous men should respond to injustice and suffering.

The Lord is full of compassion and merciful: This is not immediately apparent in the story of Job. We can quickly think that God was cruel to Job. Yet, upon consideration, we can see that God was indeed very compassionate and merciful.

God was very compassionate and merciful to Job because He only allowed suffering for a very good reason. God was very compassionate and merciful to Job because He restricted what Satan could do against Job. God was very compassionate and merciful to Job because He sustained Him with His unseen hand through all his suffering. God was very compassionate and merciful to Job because in the whole process God used Satan. At the end of it all, God had accomplished something wonderful--to make Job a better and more blessed man than ever before. Remember that as good as Job was at the beginning of the book, he was a better man at the end of it. He was better in character, humbler and more blessed than before.

4. (James 5:12) An exhortation in light of the coming judgment before Jesus
But above all, my brethren, do not swear, either by heaven or by earth or with any other oath; but your yes is to be yes, and your no, no, so that you may not fall under judgment.

James opens chapter five with a warning against the rich who persecuted the church. Now, he finishes with a series of exhortations on how to live until the Lord returns. James must have known that his letter would leave his readers reeling from so many blows to the ego and pride. Although the hits were necessary and appropriate, James does not want to leave us without a word of encouragement as well.

In the beginning of chapter five, James encourages us to practice patience by keeping our mind focused on the return of the Lord. We should not be angry; we should not take matters into our own hands. Patience is knowing that what we want is coming without our need to get involved.

Joke Time
A small boy was looking at the red ripe tomatoes growing in a farmer's garden. "I will give you my two pennies for that tomato," said the boy to the farmer, pointing to a beautiful, large, ripe tomato on the vine. "No," said the farmer, "I get a dime for a tomato like that one."

The small boy pointed to a small green tomato. "Will you take two pennies for that one?"

"Yes," replied the farmer. "I will give you that one for two pennies."

"OK," said the small boy, sealing the deal by placing his coins in the farmer's hand. "I will pick it up in about a week."

From patience, James moves on to reminding us of the prophets and the need for endurance. Said another way, we are to prepare for whatever life brings knowing it is all temporary. By our endurance, we please the Lord who will reward our patience and faith.

Do not swear, either by heaven or by earth: Before we can understand James's concern here, we need to understand the specific action James is describing. He says we should not swear an oath by heaven or by earth. He is speaking about making a promise or commitment and then giving an oath to assure a witness that we will keep our word. James is not talking about the kinds of vows that our law requires as in a courtroom. He is talking about voluntary vows we take upon ourselves to assure someone that they can trust us. James says we are not to bind our trustworthiness to someone or something.

Within the Jewish culture, any oath that mentioned God's name in any way was considered to be a binding vow. Breaking that commitment was punishable by law. However, oaths sworn by other things such as things in heaven or things on earth were not considered to be binding. The Pharisees would take advantage or this self-made loophole to avoid obligations when it suited them. This meant that their word could not be trusted because they might swear upon things that sounded binding, but later they were deemed to be not important. Jesus expounds on this hypocrisy in the Book of Matthew:

"Woe to you, blind guides, who say, 'Whoever swears by the temple, that is nothing; but whoever swears by the gold of the temple is obligated.' You fools and blind men! Which is more important, the gold ot the temple that sanctified the gold? And, 'Whoever swears by the altar, that is nothing, but whoever sweats by the offering on it, he is obligated.' You blind men, which is more important, the offering or the altar that sanctifies the offering? Therefore, whoever swears by the altar, swears both by the altar and by everything on it. And whoever swears by the temple, swears both by the temple and by Him who dwells within it. And whoever swears by heaven, swears both by the throne of God and by Him who sits upon it." (Matthew 23:16-22)

The first problem with vows is that they are not necessary for Christians. Consider what a vow means. Oaths invoke the name of another entity as a judge or as a witness to your statement. It implies that a judge will be necessary to ensure we keep our word. Instead, James says if we want people to trust our word, just let our yes be yes and our no be no. We should speak the truth. We should keep our word. Then, we will not need vows or judges. Believers should be honoarble in our promises and trustworthy in our speech. Thus, vows should be unnecessary.

Secondly, vows about the future are a form of impatience in waiting on God's plan. When we obligate ourselves to some future action by binding a vow, we are presuming to know God's plans for the future. In our impatience to produce the future we prefer, some Christians may be tempted to make vows invoking God's name.

However, James warns against this because we are at risk for bringing judgment upon ourselves. If we swear by God that you will do something in the future, but then God's plans for your life prevent you from keeping the vow, you are still obligated by your vow. And God will bring condemnation upon you for failing to keep the vow. Remember, if you choose to make a vow by invoking God's name, Scripture says that God will bring a penalty upon you for failing to keep that vow.

"When you make a vow to God, do not be late in paying it; for He takes no delight in fools. Pay what you vow! It is better that you should not vow than that you should vow and not pay. Do not let your speech cause you to sin and do not say in the presence of the messenger of God that it was a mistake. Why should God be angry on account of your voice and destroy the work of your hands?" (Ecclesiastes 5:4-6)

These vows are binding in God's view. Jesus gives the same warning as James in the Gospels.

"Again, you have heard that the ancients were told, 'You shall not make false vows, but shall fulfill your vows to the LORD.' But I say to you, make no oath at all, either by heaven, for it is the throne of God, or by the earth, for it is the footstool of His feet, or by Jerusalem, for it is the city of the great King. Now shall you make an oath by your head, for you cannot make one hair white or black. But let your statement be, 'Yes, yes' or 'No, no'; anything beyond these is evil." (Matthew 5:33-37)

Both Jesus and James are saying the same thing. If you vow by God's name, you are gambling that the future will turn out as you expect it to be. In your impatience to know and predict the future, you risk being wrong. And when you are wrong, God will hold you accountable for your rash vow. This is why James states in verse 12 that we risk falling under judgment when we make a vow.

For those Christians who prefer action over patient waiting, James gives the proper Biblical way to live in a godly, patient way.

Jame Chapter 5 Part One (Verses 1-6)

LIFE OF A LIVING FAITH
A. A rebuke of the ungodly rich

1. (James 5:1-3) The rich and the illusion of wealth
Come now, you rich, weep and howl for your miseries which are coming upon you. Your riches have rotted and your garments have become moth-eaten. Your gold and your silver have rusted; and their rust will be a witness against you and will consume your flesh like fire. It is in the last days that you have stored up your treasure!

In Chapter five, we see the second of two warnings. Last week, we saw the first warning ("Come now, you who say, 'Today or tomorrow we will go to such and such a city, and spend a year there and engage in business and make a profit'" (James 4:13).) Both warnings begin with "come now..." Both also deal with the pride of life, and the arrogance or living apart from God's will. In the first warning, the believer was at risk of offending God through a life of sin that either avoided God's will or ignored it. But now, James's second warning, becomes even more serious.

Come now, you rich: Rich here means rich in every sense of the word. It means to be financially wealthy in power, knowledge and status. James has developed the idea of the need for complete dependence on God. How naturally he now rebukes those who most likely live independently from God--the rich.

While Jesus counted some rich people among His followers such as Zaccheus, Joseph of Arimithea and Barnabus, we are compelled to observe that riches present an additional and significant obstacle to the kingdom. ("And Jesus said to His disciples, 'Truly I say to you, it is hard for a rich man to enter the kingdom of heaven. Again I say to you, it is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom of God.' When the disciples heard this, they were very astonished and said, 'Then who can be saved?' And looking at them Jesus said to them, 'With people this is impossible, but with God all things are possible'" (Matthew 19:23-26).)

It is also true that the pursuit of riches is a motivation for every conceivable kind of sin. ("For the love of money is a root of all sorts of evil, and some by longing for it have wandered away from the faith and pierced themselves with many griefs" (1 Timothy 6:10).)

James speaks to the wealthy as not simply rich (for riches and grace may sometimes go together), but he speaks to them as wicked. They not only wallow in wealth, but they also abuse it to oppress, gain luxury and cruelly treat others.

Howl and weep: In the style of an Old testament prophet, James tells the rich to mourn in consideration of their destiny (the miseries that are coming upon them). In the life to come, their riches will be revealed as corrupted, moth-eaten and corroded.

James probably refers to the destruction of three kinds of wealth. Stores of food are corrupted (or rotted), garments are moth-eaten, and gold and silver are corroded. Each one of them comes to nothing in their own way.

More than that, James adds that the rust will devour their flesh like fire. They will are so bound up in their greedy gains that when their wealth perishes, the rich will perish with it, eaten away in burning pain.

Will be a witness against you: The corruptible nature of the wealth of the rich will witness against them. On the day of judgment, it will be revealed that they have lived their lives in the arrogant independence of God James previously condemned. They are heaping up treasure in the last days, when they should have been heaping up treasure in heaven. ("'Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal; for where your treasure is, there your heart will be also'" (Matthew 6:19-21).)

Now, James gives examples of how these corrupt people obtained their wealth.


2. (James 5:4-6) The sins of the rich are condemned
Behold, the pay of the laborers who mowed your fields, and which has been withheld by you, cries out against you; and the outcry of those who did the harvesting has reached the ears of the Lord of the Sabaoth. You have lived luxuriously on the earth and led a life of wanton pleasure; you have fattened your hearts in a day of slaughter. You have condemned and put to death the righteous man; he does not resist you.

The pay of the laborers who mowed your fields: First, the wealthy cheated day laborers who worked for them. Mowing fields refers to men who harvested the stalks of grain. These men would typically work for one day at a time. They expected to receive their wages for each day at the end of the day. They would use these daily wages to buy food and other goods they needed to get through the next day. However, at the end of the day, the rich would use some technicality to deny them their wages.

In the Torah, God states two times an employer must pay his employee. In the book of Leviticus, we read: "Do not withhold that which is due your neighbor. Do not let a worker's wages remain with you overnight until morning" (Leviticus 19:13). And again in the book of Deuteronomy, we find: "Do not withhold the wages due to your poor or destitute hired hand, whether he is one of your brethren or a proselyte living in a settlement in your land. You must give him his wage on the day it is due, and not let the sun set with him waiting for it. Since he is a poor man, and his life depends on it, do not let him call out to God, causing you to have a sin" (Deuteronomy 24:14-15).

In the Talmud (a compilation of Jewish commentaries on the Torah), it is stated that paying a creditor is a mitzvah (commandment).

The outcry of those who did the harvesting has reached the ears of the Lord of Sabaoth: The title "Lord of the Sabaoth" should not be confused with the similar title, "Lord of the Sabbath" used in Mark 2:28 and Luke 6:5. Instead, it is a translation of the idea behind the Hebrew term "Lord of Hosts", which means "Lord of armies". It specifically has a sense of heavenly and angelic armies. It describes God as a warrior, the commander-in-chief of all the heavenly armies.

The use of this title was meant to give the unjust a sober warning. The cries of the people they had oppressed had come to the ears of the Lord who commands the heavenly armies--the God of might and power and judgment.

You have condemned and put to death the righteous man: To top off everything the wealthy have done, they put to death the righteous man who did not resist their injustice. Take it either literally or metaphorically, the extortioners not only rob, but they ravish the poor that have fallen into their nets. Moreover, often those who are poor and without power in this world have little satisfaction from justice. Yet, God hears their cries. He is the one who guarantees to ultimately right every wrong and answer every injustice.

Today, we are still confronted by those in the church who use their wealth and leadership roles to take advantage of others. When we see these injustices taking place, it is only natural to react against these people. We either speak in a critical way against them or even rise up against them in some way.

I am not talking about self-defense but rather retribution. When we find ourselves in these situations, we need to consider our response carefully. James says those who were persecuted did not resist their oppressors; yet, they still experienced death.

Paul gives a stern warning about repaying the oppressors in this lifetime:
"Never pay back evil for evil to anyone. Respect what is right in the sight of all men. If possible, so far as it depends on you, be at peace with all men. Never take your own revenge, beloved, but leave room for the wrath of God, for it is writeen, 'VENGEANCE IS MINE, I WILL REPAY,' says the Lord. 'BUT IF YOUR ENEMY IS HUNGRY, FEED HIM, AND IF HE IS THRISTY, GIVE HIM A DRINK; FOR IN SO DOING YOU WILL HEAP BURNING COALS ON HIS HEAD.' Do not be overcome with evil, but overcome evil with good. Every person is to be in subjection to the governing authorities. For there is no autority except from God, and those which exist are established by God; and they who have opposed will receive condemnation upon themselves" (Romans 12:17-13:2).

We are to leave revenge to God. We can trust that He will bring about justice. But we need to understand true revenge and justice is not achieved in this world. It will happen in eternity. We can actually interfere with God's plan of retribution when we try to take matters into our own hands.

Even if God's plan does not take effect until after evil men have put us to death, it is still a better plan than the one we can enact on our own. We may win the fight in the moment, but what we are risking eternal loss because we resisted authority or did not leave room for the wrath of God.

When we refuse to take matters into our own hands, we acknowledge a form faith in God's sovereignty over our situation. We leave room for the wrath of God, Who can do far more in revenging injustice than we could ever do. Our kindness in the face of injustice against us brings further condemnation to those who are intent on harming us. It is an act of faith to withhold retribution.

James has addressed the sins of the rich who persecuted the righteous, but what should the righteous do in response to these men?