OUTLINE OF JAMES

Trials (1:1-18) Profiting from trials and asking for wisdom (2-8) Perspective of the rich and the poor (9-11) Source of testing: not God, but evil desire (12-18) Importance of doing good (1:19-3:18) Be doers, not hearers merely (1:19-27) Don't be wrong doers who show favoritism to the rich (2:1-13) Necessity of doing of love in faith (14-26) Untamable tongue that affects doing (3:1-12) Source of good doing: heavenly wisdom (3:13-18) Warning against worldliness (4:1-17) Quarrelsomeness (1-6) Slander (4:11-12) Boasting (13-17) Warning to the rich and Exhortations to believers in trouble (5:1-20) Warning to the rich oppressors (1-6) Exhortations to Christians in trouble (7-20) 1:1-18 Trials and Temptations 1-4 Trials produce endurance, which in return bring about completeness. 5-8 Ask of God for wisdom in faith. 9-11 The ephemerality of rich man 12-18 Testing: its source and rationale 12 Blessing of a man that preserves under trial 13-18 Lust causes temptation, sin and death, while God bestows good thing and gift, one of which is God's bringing forth of us. 1:19-27 Be doer, being quick to hear. 19-20 Be quick to hear, slow to speak and anger. 21 Put aside all filthiness and wickedness. Receive the word in humility. 22 Be doer of the word, not merely hearers 23-24 For he is like a man who look at himself in a mirror. 25 For doer will be blessed. 26-27 How to be doer = to visit orphans and widows and to keep oneself unstained by the world. 2:1-13 Put away an attitude of favoritism. 1-7 You dishonored the poor man The rich oppressed you and blasphemed the name of the Lord. 8-13 You are committing sins. 2:14-26 Faith works with works; Faith without works is dead. 14-17 What use is the faith without work? 18-26 Faith with deeds 18-20 Faith with deeds 21-24 Example of Abraham 25 Example of Rahab 26 [conclusion] 3:1-12 Tame the tongue 1-2 Let not many become teachers because of stumbling. 3-5 Illustrations: bits of horses(3), ship(4), fire in forest(5). 6 Tongue is like fire. 7-12 No one can tame the tongue, for blessing and cursing comes from the same mouth. Illustration: fountain and fig tree 3:13-18 Two Types of Wisdom

Doer in gentleness of wisdom, not in jealousy and selfish ambition, which make us be arrogant and lie against the truth and cause disorder and every evil thing. 4:1-10 Warnings against Worldliness 1-3 [world] Source of quarrels and conflicts: envy and lust 4-5 [world] Friendship with the world 6-10 [God] Draw near to God with pure, humble heart. 11-12 [Christians] Do not slander brother, being a judge of the law. 13-17 [Himself] Do not boast in your arrogance, for your life is like a vapor. 5:1-6 Warning to Rich Oppressors 2-3 Because of accumulation of wealth 4 Because of cheated wages of the laborers 5 Because of life of wanton pleasure 6 Because of murder of righteous man 5:7-20 Exhortations 7-11 Be patient, considering the example of farmer, prophets and Job. 7-8 Be patient until the coming of the Lord, taking into account the example of farmer. 9 Do not complain. 10 Example of prophets 11 Example of Job 12 Do not swear. 13-18 Pray! Effective prayer is to pray in faith and confess your sins Example of Elijah's prayer(17-18) 19-20 Turn a sinner from error. I. Trials (1:1-18) 1:1-18 talks about trials that probably come from historical situation in which James' church suffered poverty and oppression from the rich. The readers' attitude must be to "count it all joy" when they fall into trials (1:1). They probably need wisdom to face such trials. They should ask it of God in faith (1:58). And the poor must not be disappointed or feel envy of the rich, but glory in his exaltation in view of the ephemerality of the rich (1:9-11). However, in the circumstances of poverty, injustice and oppression some of them would be enticed to covet wealth. But when they are tempted, its cause is his own desires, not God who gives every good gift and every perfect gift (1:12-18). II. Right doer is in contrast with merely hearer (1:21-25), with wrong doer (2:1-13), with evil speaker (1:26-27; 3:1-12, 13-18). James wants the audience to be hearers rather than speakers (1:19-20). Again, he wants them to be doers rather than merely hearers (1:21-25). They must bridle their tongue but, rather, do something for the underprivileged (1:26-27). So they must show mercy, not favoritism. Right doer is not the one who panders to the wealthy, though he suffers poverty and oppression (2:1-13). And their faith should be accompanied by deeds. They have to help brothers and sisters who are naked and destitute of daily bread. Faith without works is dead (2:14-26). Doing is contrasted with speaking - boasting and cursing. Untamable tongue is trouble-maker and functions like a tiny rudder of a great ship and like a little fire that destroys a great forest (3:1-12). Wise man must show his deeds done in meekness that comes from wisdom from above. They must be careful in speaking; They should not boast or lie against truth, which displays that they are motivated by bitter envy and self-seeking that are earthly, sensual, demonic and cause confusion and every evil thing (3:13-18). III. Warnings: warnings against worldliness and to the rich oppressors (4:1-17; 5:1-6) IV. Exhortation (5:7-20)

Historical Background I
There were many poor members, for as a whole, the church itself was poor. There were persecutions. The Christians were a despised sect. This was especially true later when they refused to join the patriotic effort to free Palestine. Christian laborer would be the last to be hired and would be the first fired when the economy slowed down. If a Christian were cheated out of wages or other rights by a Jewish leader, the mere fact that he was a Christian would prejudice the case against the person wronged. Economically there were five groups in the land. On the bottom were salves, who were not numerous in Palestine. Then came two groups of peasants. The poorer group was landless people who hired themselves out for the day; when there was no work, they starved. The less-poor group were farmers and artisans. Many had been forced by hard times to sell their farms to the wealthy and now worked as tenants and sharecroppers on land their family once owned. The next group was merchants and traders, who as a whole were upwardly mobile. Some of them were rich; others only had enough. At the top of society were the large land-owners, including the great priestly clans. James' church lived in the midst of this collapsing world. Although the church as a whole was growing, believers felt oppressed. In their suffering, their tendency was to imitate the world and try to gain power within the church. There was also weariness about the church and an impatience with waiting for Christ's return. The struggle for power combined with this weariness to produce internal factions, gossip, and complaints. Since the church was economically insecure, church members tended to curry favor with the few wealthy members, to hold back on charitable giving, and generally to "look out for number one." James senses a general worldliness despite good attendance at services. This is the situation James addresses with a stinging letter designed to shake them out of their lethargy.

II
James's church lived in Jerusalem about fifteen years after the resurrection. It was a series of house churches or Christian synagogues, each one having no more than about sixty members; most were far smaller, twenty to forty members. It is almost certain that the readers were Jews. The letter is thoroughly imbued with the spirit and imagery of OT and Judaism; James' use of the feminine 'adulteresses' in 4:4 requiring the readers of the knowledge of OT tradition likening the Lord's covenant with His people to marriage relationship; the reference to the 'law' presuming that his readers are familiar with it; the use of the monotheistic confession to summarize 'doctrine' (2:19) and the use of the word 'synagogue' in 2:2. Jewish audience is in keeping with the fact that James ministered among 'the circumcised' (Gal. 2:9). The letter implies that there were many poor members, for as a whole, the church itself was poor. There were a number of reasons for this. First, there were many members from outside Jerusalem who could not ply their trade in the city. Second, there were streams of visitors who had to be fed, housed, even clothed. Third, Christianity always tended to appeal to poor and oppressed folk. Fourth, many older folk came to Jerusalem to die and later were converted. Fifth, Jerusalem itself fell on hard times. The city was in an economically marginal area. In the 40s there was a series of famines that required the help of wealth aristocrats outside Palestine. Finally, there was persecution. The Christians were a despised sect. This was especially true later when they refused to join the patriotic effort to free Palestine. Persecution could be very subtle: a laborer known as a Christian would be the last to be hired and would be the first fired when the economy slowed down. If a Christian was cheated out of wages or other rights by a Jewish leader, the mere fact that he or she was a Christian would prejudice the case against the person wronged. Economically there were five groups in the land. On the bottom were slaves, who were not numerous in Palestine. Then came two groups of peasants. The poorer group was landless people. The less-poor group were farmers and artisans. Many farmers had been forced by hard times to sell their farms to the wealthy and now worked as tenants and sharecroppers on land their family once owned. The next group up was merchants and traders. Since Jerusalem was not a trade center, they usually had to travel to pursue their business. At the top of society were the large land-owners, including the great priestly clans. The basic cultural data appear in the "woe" section in Jas. 4:13-5:6. These sections describe two groups of people: a mercantile group (4:13-17), and an agricultural group (5:1-6). James stigmatizes

the latter group with the title "the rich ones." Although Josephus (Ap. 1:60) claims that the ancient Israelites were simply farmers, not traders, the economic necessities of life and the needs of their land turned many Jews into traders and merchants. In urban situations, a Jewish mercantile group arose, and trade came to be seen as the quickest means of becoming wealthy. Outside the urban centers agriculture remained the main activity of the people. James has strong words for the materialism of the merchants in the church. He accuses the merchants in essence of ignoring God and boasting in their seeming self-sufficiency (4:16). The concentration of land in the lands of a wealthy minority stems from the setting up of the monarchy. The process of the concentration of wealth repeated itself through the various circumstances of the Persian, Greek, and Roman periods. Continued poor harvests and the economic power of the wealthy land-owners would frequently force off their land peasants subsisting on a small plot of lands. Many of these landless peasants became hired laborers or tenant farmers who were open to continued economic exploitation by the wealthy. The weight of heavy taxation and misgovernment added to the other economic burdens. This situation of oppressed but free labor prevailed because landlords used hired laborers rather than slaves to work their large estates. The preference for hired labor may explain the lack of references to slavery by James. The church felt resentment against the rich. They had robbed many of the members of their lands; they probably showed discrimination against Christians in hiring their labor; and they were the instigators of attempts to suppress the church. If a wealthy person entered the church or was a member, there would be every reason to court him. His money was seen as a means of survival. Certainly one should not offend him. Given the external situation, one would also expect internal effects. The generosity of the 30s and 40s had worn off. The church is now routine. Under financial pressure people tend to hold orthodox belief, but also to grasp tightly to whatever money they have. Naturally this orientation would mean a proliferation of schemes to gain more financial security, i.e. a love for the world in James' view. The class warfare outside the church led to the struggles between the Zealots and the pro-Roman parties. Within the church it would lead to complaining, bitterness, and party struggles, along with the temptation to join the Zealots. James refuses to join the Zealots. He demands that Christians give up the world. The desire to find financial security is in fact demonic, a test. Furthermore, he calls for the rejection of hatred and strife (4:1-3), abusive words (3:5b-12), and anger (1:19-20). No oaths are to be taken (5:12), including those to the Zealot cause. James is most concerned about the breakdown of unity, love, and charity within the church. The call is for internal unity and charity with an attitude of prophetic denunciation toward the rich yet a refusal to engage in hatred and violence.

Thematic Emphases
Within the context of a theology of suffering, James' primary concern is with the health of the community. The concern is suffering within the context of communal concern. This means that it is wrong to read the epistle with an individualistic focus. The starting place for this theology is suffering. Thus James begins with a primary focus on trials. The concept itself has two sides. First, a trial is a test that comes from the suffering of the Christian. Second, a trial is a challenge to the faith of the believer. The temptation in the face of suffering is to lose faith and to challenge God. One buckles in the test and blames God for the failure (1:12-15). The call is for supernatural joy in the face of the testing situation (1:2; 1:12). Naturally, the problem is that some are not standing firm. Some attribute the failure to stand in the test to God, blaming Him. "God ought not to be tested by evil people" (1:13). Suffering becomes a test of faith to human beings because of the evil impulse within, that is, "evil desire" (1:14). The evil impulse was as well known in later Judaism as the problem of suffering. James sees another side of the problem of suffering, Satan without, who leads the individual astray. In James 3:13-18 the cause of community strife is traced to a "wisdom" that is described as earthly, natural, and demonic. For James there is a tempter without as well as a tempter within (4:7). The testing situation is not from God but from the evil one. However, there is a specific theological context for the suffering, which is the piety of the poor. It had become clear by the time of the postexilic Jewish community that piety was not always rewarded with wealth and success. Piety would be rewarded with poverty and suffering in this world. In later Judaism many of the pious groups came to see that their poverty was in fact a sign of their election by God - they were the community of the poor. Throughout the Gospels there are numerous references to

the poor and to the danger of wealth that must be understood in light of this tradition. For James the elect community is the poor. God has "chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom" (2:5). Earlier he has said, "the Brother in humble circumstances ought to take pride in his high position" (1:9). Furthermore, it is clear that the community contains many who are not all wealthy, that the relatively wealthy members are unusual and thus potentially powerful, and that at least a portion of the community works as day laborers. By way of contrast, James has little use for the rich. The very term rich denotes one who is outside of the community and on the way to judgment. Thus the wealthy in 1:10-11 are said to wither and perish like grass. In 5:1-6 James roundly curses the wealthy as being the oppressors of the poor and earning the judgment of God that is about to fall upon them. In 2:6-7 the rich are accused of suing the courts to oppress the poor and of blaspheming the name of Christ. The church is primarily the community of the poor. The financially poor condition of the church is in part the result of perceived persecution by the rich. James' community does appear to be suffering some forms of discrimination from a group it conceives of as "the rich." Some of this suffering may have been just because Christians were poor. After all, as is shown by the revolt of the A.D. 70, there was a great deal of general feeling among the poor against the rich. But if Christians were a relatively despised minority, one would expect them to feel more of the brunt of the oppression. The situation puts the church into a context in which it has become attractive to form some type of compromise with the world, as James will put it, breaking the solidarity of the community. First, one sees the church giving in, in that it panders to the wealthy. Second, there is a tendency to avoid the demands of charity. Third, there is the temptation to seek wealth oneself; this forms the basis of James' warning to the merchant group in the church (4:13-17). The community under pressure tends to split into bickering factions, each one trying to get control, push its own teaching, and take advantage of its own position. This appears to be the problem addressed in chapters 3 and 4. Given a community including the poor undergoing testing and finding within themselves weakness rather than the patient endurance of the prophets, one immediately asks about the role of faith and grace in this situation. First, there are two definitions of faith. It could be roughly translated as "commitment" or "trust" (1:3, 6; 2:1, 5; 5:15). Its opposite is "hypocrisy" or "double-minded" (1:8; 4:8), a divided mind in which the evil impulse is dominant and thus a mind that does not look solely to God for help but also the world. The other definition of faith is found only in 2:14-26. In this passage faith is simply "intellectual belief" (so in 1:19); it certainly does not have the element of commitment and trust. True commitment will result in obedience as seen in 2:8ff, where the law as interpreted through Christ is taken for granted as the standard of Christian behavior, 1:19-27, where the reception of the word results in doing the word and 2:14-26, where the true believer has faith and works, true commitment results in obedience. Faith, in its first meaning of "trust," is a commitment to God. Commitment leads to prayer, and prayer produces the wisdom of God. Here it is important to note two facts about wisdom. On the one hand, it is that which is needed in the situation of testing (1:5), for it brings one to moral perfection. On the other hand, it is a gift from above (3:13ff, and probably 1:17 as well) that grants a series of community-preserving virtues when it motivates one. Wisdom is not the typical Jewish identification wisdom is Torah. There is no evidence that Christ is spoken of as wisdom in this book. But it is quite clear that the function of wisdom in James is parallel to that of the Spirit in much of the rest of the New Testament. Thus one has in James an extension of the identification of the Spirit with wisdom. In James, wisdom is indeed God's gift to the elect. It is a power within the individual that produces the needed virtues for community life (3:13-18) and enables one to withstand the test. In doing this it counteracts the evil desire that may be the "wisdom from below," and thus it functions similarly to the spirit in Romans 8. Wisdom, then, fits into a context of prayer. Prayer in 1:5-8 is certainly the request for wisdom, much as in Luke 10:21-24 and 11:9-13 prayer is a request for the Spirit. In James 4:1-3 the complaint is not that the people are not praying but that the prayer is wrongly directed; their focus is on the world and their worldly needs. In the final context, 5:13-18, prayer functions similarly to confession in 1 John and yields the healing attributed to the Spirit in 1 Corinthians 12. The connection in this case may well be that the community is the real possessor of divine wisdom. James sees his community as the elect poor being tested by the devil. Outside the community, they face the oppression of the rich; within the group, they face dissension; and within each, they must face the evil impulse. They must and can stand and even rejoice in this, but to do so they must trust unreservedly in God, refuse to hope in the world and its security at all, act on the word that they have heard, persevere in their identity as the poor by acting charitably, and above all, seek the divine wisdom that enables them to live up to the total demand of God. In so doing they will endure until the Lord who is at the door indeed arrives.

1. Suffering and Poverty The starting place for the theology of James is suffering. James begins with a primary focus on trials that have two sides. First, a trial is a test that in the context of James comes from the suffering of the Christian (1:2-4). Second, a trial is a challenge to the faith of the believer. One blames God for the failure (1:12-15). Suffering becomes a test of faith because of the evil impulse within, that is, "evil desire" (1:14). James sees another side to the problem of suffering, Satan without. In Jas. 3:13-18 the cause of community strife is traced to a "wisdom" that is described as earthly, natural (i.e., devoid of the Spirit), and demonic. For James there is a tempter without as well as a tempter within. The testing situation is not from God but from the evil one. There is a specific theological context for the suffering, which is the piety of the poor. Piety was not always rewarded with wealth and success. It would be rewarded with poverty and suffering in this world. In later Judaism many of the pious groups came to see that their poverty was in fact a sign of their election by God - they were the community of the poor. Throughout the Gospels there are numerous references to the poor and to the danger of wealth. James draws heavily upon this teaching. For James the elect community is the poor. God has "chose those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom" (2:5). Earlier he has said, "The brother in humble circumstances ought to take pride in his high position" (1:9). Furthermore, it is clear that the community contains many who are not all wealthy, that the relatively wealthy members are unusual, and that a portion of the community works as day laborers. The very term rich denotes one who is outside of the community and on the way to judgment. The wealthy in 1:10-11 are said to wither and perish like grass. In 5:1-6 James roundly curses the wealthy as being the oppressors of the poor and earning the judgment of God. In 2:6-7 the rich are accused of using the courts to oppress the poor and of blaspheming the name of Christ. The church is primarily the community of the poor and suffers from its relative impoverishment. The poor condition of the church is in part the result of perceived persecution of the rich and it appears to be suffering some forms of discrimination from the rich. There was a great deal of general feeling among the poor against the rich. But if Christians were a relatively despised minority, one would expect them to feel more of the oppression. The situation made it attractive to form some type of compromise with the world breaking the solidarity of the community. First, one sees the church giving in, in that it panders to the wealthy. Second, there is a tendency to avoid the demands of charity. Third, there is the temptation to seek wealth oneself; this forms the basis of James' warning to the merchant group in the church (4:13-17). The community under pressure tends to split into bickering factions, each one trying to get control, push its own teaching, and take advantage of its own position. This appears to be the problem addressed in chapters 3 and 4. 2. Faith as commitment and obedience Given a community undergoing testing and finding within themselves weakness rather than the patient endurance of the prophets (i.e., they were not willing to wait and allow the Lord on His return to set affairs right), one immediately asks about the role of faith and grace in this situation. First, James apparently has two definitions of faith. One is found chiefly in chapter 1 and 5 (1:3, 6; 2:1, 5; 5:15) and could be roughly translated as "commitment" or "trust." Its opposite is "hypocrisy" or "double-minded" (1:8; 4:8), a divided mind in which the evil impulse is dominant and thus a mind that does not look solely to God for help but also to the world. Here faith is characteristic of one who is enduring the test. The other definition of faith is found only in 2:14-26. In this passage faith is simply "intellectual belief" (1:9); it does not have the element of commitment and trust. Second, for James, true commitment will result in obedience. The law as interpreted through Christ is taken for granted as the standard of Christian behavior (2:8ff). The reception of the word results in doing the word (1:19-22). The true believer has faith and works, true commitment results in obedience. 3. Wisdom Commitment leads to prayer, and prayer produces the wisdom of God. Here it is important to note two facts about wisdom. On the one hand, it is that which is needed in the situation of testing (1:5), for it brings one to moral perfection. On the other hand, it is a gift from above (3:13ff. and probably 1:17 as well) that grants a series of community-preserving virtues when it motivates one. It is clear that the function of wisdom in James is parallel to that of the Spirit in much of the rest of NT. Thus one has in James an extension of the identification of the Spirit with wisdom. In James, wisdom is indeed God's gift to the elect. It is a power within the individual that produces the needed virtues for community life (3:13-18), (the vice and virtue catalog being similar to the function of Spirit in Gal. 5) and enables one

to withstand the test. It counteracts the evil desire that may be the "wisdom from below," and thus it functions similarly to the Spirit in Romans 8 or the good impulse in later rabbinic thought. Wisdom fits into a context of prayer. Prayer in 1:5-8 is certainly the request for wisdom, much as in Lk 10:21-24 and 11:9-13 prayer is a request for the Spirit. In James 4:1-3 the complaint is not that the people are not praying but that the prayer is wrongly directed; their focus is on the world and their worldly needs. In the final context, 5:13-18, prayer functions similarly to confession in 1 John and yields the healing attributed to the Spirit in 1 Cor. 12. The connection in this case may well be that the community is the real possessor of divine wisdom. James sees his community as the elect poor being tested by the devil. Outside the community, they face the oppression of the rich; within the group, they face dissension; and within each, they must face the evil impulse. They must and can stand and even rejoice in this, but to dos so they must trust unreservedly in God, refuse to hope in the world and its security at all, act on the word that they have heard, persevere in their identity as the poor by acting charitably, and above all, seek the divine wisdom that enables them to live up to the total demand of God. In so doing they will endure until the Lord who is at the door indeed arrives. References Peter H. Davids, New International Biblical Commentary, 1983. Peter Davids, New International Greek Testament Commentary, 1982. Douglas J. Moo, Tyndale New Testament Commentary, IVP, 1985.

COMMENTARY OF JAMES
I. Trials (1:1-18) 1:1-18 talks about trials that probably come from historical situation in which James' church suffered poverty and oppression from the rich. The readers' attitude must be to "count it all joy" when they fall into trials (1:2). They probably need wisdom to face such trials. They should ask it of God in faith (1:58). And the poor must not be disappointed or feel envy of the rich, but glory in his exaltation in view of the ephemerality of the rich (1:9-11). However, in the circumstances of poverty, injustice and oppression some of them would be enticed to covet wealth. But when they are tempted, its cause is his own desires, not God who gives every good gift and every perfect gift (1:12-18). A. 1:2-8 Profiting from Trials and Asking for wisdom 1. Joy because of Profiting from Trials (1:2-4) The Scriptures say that when you face trials and difficult situations, rejoice!. What a contradiction it is. How can we be happy if we lose job; if one of our family members is injured or contract some diseases; if we have debts; if we are in financial difficulties; if we fail exams; when we face some obstacles to our success; when our boss scold or blame us for anything; when our church membership dwindles. As for "trial" the emphasis is on difficulties coming from outside, compared with inner moral trials such as temptation to sin in vv. 13-15. However, the Bible says, "count it all joy" (v. 2). Because we know "that the testing of your faith produces patience." Trials mean 'The testing of faith'. Without trials, there is no opportunity for testing of our faith. No development of our faith. There is only the chance of weak faith like a plant grown in green house which would be easily withered in sunlight if it is brought outside. Trials fashion our shape of our faith. They polish our faith and make it strong and firm. Trials make us pray to God. They make us rely on Him. The result of trials or the testing of faith is "patience," one of Christian virtues. Christians should have this virtue, for it is as important as other virtues such as love, mercy, meekness, and self-control. Patience does something for us; "let patience have its perfect work" (v. 4). a) He was exemplary in patience. 2 Thes 3:5 Now may the Lord direct your hearts into the love of God and into the patience of Christ. b) It requires patience to accomplish something in the long term. Pastoring necessitates perseverance. When we are persistent on anything, there is more possibility of accomplishing.

c)

Patience makes us be mature and complete Christians in Christ. Mature Christians are not hottempered, but patient. They are patient enough to consider situations of others.

d) We can bear fruit of faith in our ministry by patience. Luke 8:15 "But the ones that fell on the good ground are those who, having heard the word with a noble and good heart, keep it and bear fruit with patience. e) We are supposed to wait for the day of Lord by patience. Luke 21:19 By your patience possess your souls. Romans 15:4 For whatever things were written before were written for our learning, that we through the patience and comfort of the Scriptures might have hope. 1 Thes 1:3 remembering without ceasing your work of faith, labor of love, and patience of hope in our Lord Jesus Christ in the sight of our God and Father, Heb 6:12 that you do not become sluggish, but imitate those who through faith and patience inherit the promises. f) Christians and Christian leaders should have a virtue of patience. 2 Cor 6:4 But in all things we commend ourselves as ministers of God: in much patience, in tribulations, in needs, in distresses, Col 1:11 strengthened with all might, according to His glorious power, for all patience and longsuffering with joy; 1 Tim 6:11 But you, O man of God, flee these things and pursue righteousness, godliness, faith, love, patience, gentleness. Titus 2:2 that the older men be sober, reverent, temperate, sound in faith, in love, in patience; James 5:10 My brethren, take the prophets, who spoke in the name of the Lord, as an example of suffering and patience. Rev 2:19 "I know your works, love, service, faith, and your patience; and as for your works, the last are more than the first. We need patience especially in the face of persecutions and trials. 2 Thes 1:4 so that we ourselves boast of you among the churches of God for your patience and faith in all your persecutions and tribulations that you endure, Rev 13:10 He who leads into captivity shall go into captivity; he who kills with the sword must be killed with the sword. Here is the patience and the faith of the saints. Rev 14:12 Here is the patience of the saints; here are those who keep the commandments of God and the faith of Jesus. Rev 1:9 I, John, both your brother and companion in the tribulation and kingdom and patience of Jesus Christ, was on the island that is called Patmos for the word of God and for the testimony of Jesus Christ. 2. Ask wisdom of God in faith (1:5-8). Verses 5-8 talk about asking wisdom of God in faith. It seems that the author shifts topic suddenly from patience to wisdom. Probably the audience needs wisdom or spiritual insight to know the importance of patience and implications of trials allowed to Christians. If we have such wisdom, we may understand that though trials are burdensome and we hope we could live free from troublesome life, difficulties help us rely on God and make us mature Christians through experience and learning through trials. Trials are profitable for us, for they let us recognize our weaknesses and our dependence on the power and provisions from God. We need to ask wisdom from God. a) Of Whom? "Let him ask off God, who gives to all liberally and without reproach" (v. 5). To ask God is different from a boy who ask of his parents who are limited in resources. God does not feel troublesome or annoying, when we ask of Him. He gives "liberally." His resources are not limited. He accumulated a lot of things in His store. He wants to give to all. All we should do is just to ask of Him. Then, "it will be given to him" (v. 5b). For our Giver is our faithful God. He is sure to give to us. So we must believe that it will be given to us. b) How do we have to ask of God? i) Not with selfish motive. Solomon asked wisdom of God not for himself, but for his people. We need a pure motive. ii) In faith, without doubt. "He who doubts is like a wave of the sea" (v. 6). (* It is interesting that the author uses a parable.) For the wave of the sea is "driven and tossed by the wind." It is unstable at the mercy of the wind. He thinks about one thing and

g)

later about the other thing. "He is a double-minded" (v. 8). He easily changes his minds easily swayed by situations. Unbelief and doubt are sins against God. It should be a matter of course to believe in God. We should believe that He can do anything, He is powerful, He is almighty. If we doubt His power, that is sin. What are your prayer subjects? Believe that God is powerful and will give to you liberally what you ask of Him. B. 1:9-11 Perspective of the Rich and the Poor - Take pride in your heavenly position regardless of your earthly circumstances. This passage seems to be related to the theme of trials of verses 2-4 and verses 12-18 together with verses 5-8 that deals with a necessity of wisdom. The trial of the poverty of the poor seems to be considered by the writer. Though he is "in humble circumstances," "he ought to take pride in his high position" (v. 9). In contrast with the poor, the rich "should take pride in his low position, because he will pass away like a wild flower" (v. 10). Do you who are in poverty and in lower social position take pride in your high position in spiritual perspective? Do you really take pride in your exaltation regardless of your social position? Or do you feel inferiority comparing yourself with others? Do not you feel inferior when you stand before the rich with luxurious car and elegant house? Are you happy regardless of your present humble situations because of your position in heaven? Remember your high position in heaven. Don't be depressed because of the stresses and pressures from worldly things. Take pride in your high position, you the economically poor guys! The author says, "But the one who is rich should take pride in his low position." The rich should take pride in his recognition that he is actually in low position and his wealth is perishable and valueless in the eternal perspective. Without such recognition he will remain foolish not knowing his final position. If he knows the ephemeral and transitory aspect of the wealth of the rich, he could take pride in his wisdom of his perception of the true reality of his wealth. Remember, you who are rich, that you "will pass away like a wild flower" (NIV). The rich man is like "the grass" that withers by the burning heat from sun and, then, whose "flower" that falls and whose "beautiful appearance perishes" (v. 11). The abundance and fame of the rich are evanescent and fading. So if the rich understand the fleeting glory of their wealth and privileges, they will take pride in their perception of their "humiliation" (NKJ). If they rely on their wealth, they cannot avoid a folly of relying on perishable materials that cannot support them continually. Rather, they will be controlled by their wealth and become a slave of money. Remember the momentary glory of the flower whose beauty is destroyed in a short while. Remember that earthly things will be burned up by a burning heat eventually. C. 1:12-18 The Source of Testing: Not God, but Evil Desire 1. Blessing of the man of endurance (1:12) "Blessed is the man who endures temptation" (v. 12). There is one who is blessed by God. It is blessing from God. It is he who doesn't give in and do wrong when he is tempted that is blessed. There is abundant blessing from God to him who stands firm when he faced temptations. "Blessed is the man who endures temptation." He is blessed, because God promises him "the crown of life" after he has been proved that he endured temptation. The promise of God enables us to endure temptation. The future glory for us makes us not give in before temptations. 2. The Source of temptation: not God, but evil desire (1:13-15) Where does temptation come? From God? No! If He is to be a tempter, He must be first tempted by evil to tempt others. He ought to be polluted by evil to give temptation to men. However, "God cannot be tempted by evil" (v. 13). There is nothing in God for sin to appeal to, for He is holy. So He does not tempt anyone. Then what or who brings temptation to us? First of all, there is a tempter who tries to destroy a good relationship between God and us and to sever our bonds with our Lord. He uses temptation to accomplish such intention. He is wise enough to know good strategy of tempting us into evil. 1 Thes 3:5 For this reason, when I could no longer endure it, I sent to know your faith, lest by some means the tempter had tempted you, and our labor might be in vain. (NKJ)

Matt 4:1 Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. (NKJ) We are tempted because of our evil thoughts and wishes. "But each one is tempted when he is drawn away by his own desires and enticed" (v. 14). Tempter uses our evil desire to lead us into temptation. The tempter uses our desires to be rich, to have sexual relationship, to be excited, to be beautiful, to be higher in position. He uses drug, money, sex, fame, beauty, pride, competition, sports, films, video tapes, religions to entice Christians. Devil promises temporary pleasure. He provides fakes instead of true joy. 1 Tim 6:9 But those who desire to be rich fall into temptation and a snare, and into many foolish and harmful lusts which drown men in destruction and perdition. What is the result of giving in by being tempted? When they fail to resist temptation, they sin. "And sin, when it is full-grown, brings forth death" (v. 15). Tempter may start with simple and light temptation, which may lead us to the point in which it is very difficult to escape from such temptation. So what we have to do is to be alert and to pray to sustain us to be holy and to be controlled by the Holy Spirit, not by our own sinful nature. Matt 6:13 And do not lead us into temptation, but deliver us from the evil one. For Yours is the kingdom and the power and the glory forever. Amen. Matt 26:41 "Watch and pray, lest you enter into temptation. The spirit indeed is willing, but the flesh is weak." Luke 22:40 When He came to the place, He said to them, "Pray that you may not enter into temptation." 1 Cor 7:5 Do not deprive one another except with consent for a time, that you may give yourselves to fasting and prayer; and come together again so that Satan does not tempt you because of your lack of self-control. Luke 8:13 "But the ones on the rock are those who, when they hear, receive the word with joy; and these have no root, who believe for a while and in time of temptation fall away. We must have assurance of victory. For God will not allow us to be tempted beyond we are able. And when we are tempted, God will also make the way of escape so that we may be able to endure temptation. 1 Cor 10:13 No temptation has overtaken you except such as is common to man; but God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will also make the way of escape, that you may be able to bear it. There is Helper who is ready to help us in our time of temptation. He understands our weaknesses. He sympathizes with our weaknesses. He wants to help us overcome temptation. We must rely on our Lord, when we are tempted. Heb 2:18 For in that He Himself has suffered, being tempted, He is able to aid those who are tempted. (NKJ) Heb 4:15 For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin. 3. God is not the source of temptation: God does not tempt you, but gives you good gift (1:16-18). The writer says, "Do not be deceived, my beloved brethren" (v. 16), while he intended to say, 'Remember that it is not God who tempts you.' To the contrary, He is Provider of "every good gift and every perfect gift...from above" (v. 17). The writer emphasizes God who is holy again; "the Father of lights, with whom there is no variation or shadow of turning." He reminds his readers of the goodness and holiness of God. Our evil desire is in contrast with good God. Our sinfulness is contrasted with His holiness. Actually, good and holy God "chose to give us birth [regeneration] through the word of truth, that we might be a kind of firstfruits of all He created" (v. 18, NIV). He is the One who has made a new creation out of sinners. He washed sinner by the holy blood of His Son. His motive is holy and His product is holy. He is the source of goodness, while evil things come from sinful desire and tempter.

II. The Importance of Doing Good (1:19-3:18) Right doers are in contrast with merely hearers (1:21-25), with wrong doers (2:1-13), and with evil speakers (1:26-27; 3:1-12, 13-18). James wants the audience to be hearers rather than speakers (1:19-20). Again, he wants them to be doers rather than merely hearers (1:21-25). They must bridle their tongue but, rather, do something for the underprivileged (1:26-27). So they must show mercy, not favoritism. Right doer is not the one who panders to the wealthy, though he suffers poverty and oppression (2:1-13). And their faith should be accompanied by deeds. They have to help brothers and sisters who are naked and destitute of daily bread. Faith without works is dead (2:14-26). Doing is contrasted with speaking - boasting and cursing. Untamable tongue is trouble-maker and functions like a tiny rudder of a great ship and like a little fire that destroys a great forest (3:1-12). Wise man must show his deeds done in meekness that comes from wisdom from above. They must be careful in speaking; They should not boast or lie against truth, which displays that they are motivated by bitter envy and self-seeking that are earthly, sensual, demonic and cause confusion and every evil thing (3:13-18). A. 1:19-27 Be Doers not Hearers merely. 1. Be hearer rather than speaker: Quick to hear but slow to speak (1:19-20) Hearers vs. Speakers (vv. 19-20): You must be quick to listen, but slow to speak and slow to wrath. Why do they want to speak rather than hear? Selfishness is the answer. They do not want to know about the other party or to be concerned for him. If they want to know about others, they will be willing to listen. When they speak more, their listeners would not be interested in what they talk about. When they realize that their listeners do not give recognition to the speakers, they would become angry. If they are slow to speak, then they will be slow to wrath. If they are quick to speak, they will be quick to anger. Be listeners. Do not speak too much. And be slow to anger, for your wrath is far from the righteousness of God (v. 20). 2. Be doer rather than hearer (1:21-25) First thing to do is to be hearer. Slow to wrath. Lay aside selfish motive including "all filthiness and ...wickedness." In view of speakers who are full of wrong and impure motive, they must be pure in their motive. We should first get rid of such filthiness and wickedness, and then be hearer of words of God. You must "receive with meekness the implanted word," which is able to save your souls" (v. 21). Being a hearer is not enough. "But be doers of the word, and not hearers only, deceiving yourselves" (v. 22). There is a great difference between them (vv. 23-25). For hearer who is not doer is like a man who observes himself in a mirror and immediately forgets what kind of man he was. Only when we put into practice what we hear from God, such experience will remain in our memory in a concrete and lively way. Doer is different from hearer basically, because doer not only "looks into the perfect law of liberty but also continues in it" (v. 25). Forgetful hearer could look into the perfect law of liberty, but he does not continue in it. And the doer is not legalist here, for he is related to the law of "liberty." And "this one will be blessed in what he does" (v. 25). 3. Be doer rather than speaker: Quick to act but slow to speak (1:26-27). He who "does not bridle his tongue" (v. 26) is in contrast with doer (v. 27), who "visit orphans and widows in their trouble, and to keep oneself unspotted from the world" (cf. Jer 22:16). Necessity of holiness is emphasized when the writer mentions "wrath," "filthiness," "wickedness," and 'keeping oneself unspotted from the world.' B. 2:1-15 Don't be Wrong Doers who show favoritism to the Rich. Right Doers should show mercy to the poor brothers, see vv 5, 8. Act of love or mercy to the poor brothers is important. Doing is directly related to the act of love. (1) Doing is contrasted with hearing and speaking in 1:19-27. But the content of such doing is "to visit orphans and widows in their trouble,"

and to keep himself holy from the secular world (v. 27, cf. v. 21). (2) The denouncement of favoritism in 2:1-13 seems to imply the importance of showing mercy or love to the poor brothers (v. 8). (3) Even in the following passage of 2:14-26, where faith with works is stressed, James seems to place emphasis on the works of love to the poor Christians. He wants to instruct his readers to give the naked and the destitute the things that are needed for them (2:15-16). The writer seems to emphasize putting into practice the doing of love in faith especially for the poor, the naked, the destitute, and the underprivileged (1:27; 2:8, 15-16). 1. Their favoritism and Caution against It (2:1-4). Right doers are to show mercy to the poor and the oppressed; "to visit orphans and widows in their trouble" (1:27). The writer warns his readers of favoritism, which is not to show mercy to those who wait for mercy. Some showed favoritism to the rich who wear the fine clothes and gold rings, when they gave them "a good place," while they ignore the poor in "filthy clothes" and say to them, "You stand here", or "Sit here at my footstool" (v. 3). Showing partiality or favoritism means that they judge people "with evil thoughts" (v. 4). When they showed favoritism, they judged and responded accordingly. Problem is that they judge with human perspective, not with God's spiritual perspective. Human view is to judge people by appearance, wealth, beauty, social position. However, in God's eyes what matters is whether he loves God or not (v. 5). God is interested not in whether he is wealthy, intellectual, learned, beautiful, but in whether he is humble, obedient, faithful, loving God. God's judgment is determined by whether Christians show mercy or not. Favoritism is judged, because it means not to show mercy to the poor Christians. 2. Those who showed favoritism dishonored the poor who is heir of the kingdom and therefore is to be honored (2:5-7). The writer's arguments follow. When they showed favoritism to the rich, they actually dishonored the poor who is rich and heirs of God's kingdom in God's perspective, though the rich sinned against the poor. The writer contrasts God's promise to the poor with the sins of the rich to prove the wrong deed of showing favoritism. The poor loves God, is rich in faith, and heirs of kingdom of God (v. 5). "But you have dishonored the poor man" (v. 6a). In contrast with the poor, the rich is those who committed sin of injustice and blaspheme; "Do not the rich oppress you and drag you into the courts? Do they not blaspheme that noble name by which you are called?" (vv. 6b-7). 3. Those who showed favoritism violated the royal law of love; they did not love their neighbor as themselves (2:8-11). The second argument is that favoritism violates the royal law of love and is sin. "If you rally fully the royal law found in Scripture, "You shall love your neighbor as yourself," you do well" (v. 8). In other words, it means that they did not show mercy, but showed favoritism, which is to commit sin (v. 9). They are transgressors [lawbreakers], for one who stumbles in one point of law is guilty of breaking all of it (vv. 10-11). 4. Conclusion: Speak and do in view of God's judgment; Show mercy, not favoritism (2:12-13). Thirdly, the author argues that favoritism will be judged (vv. 12-13); "Speak and act as those who are going to be judged by the law that gives freedom (v. 12). Yardstick for judgment is whether they showed mercy or not; "judgment is without mercy to the one who has shown no mercy" (v. 13a). Emphasis is on "mercy"; "Mercy triumphs over judgment" (v. 13b). If they were merciful, God's judgment is that they are to be rewarded. C. 2:14-26 Necessity of Doing (of Love) in Faith: Faith in Action The writer contends very emphatically his position that the faith without works is dead. He starts with the words, "What does it profit, if...," which is followed by an illustration of false faith which is parallel to the illustration of false love found in 1 John 3:17. The illustration ends with the words, "what does it profit?" (v. 16). His conclusion follows: the faith with work is dead (v. 17). Now the writer comes to the reality of himself who is himself an example of genuine faith. He is confident and bold. He contends with high pitch giving himself as an immediate witness. The contrast of the first personal pronoun with the second one is sharp and stark: "Show me your faith without your works, and I will show you my

faith by my works" (v. 18). And he continues to say, 'Your faith is empty, for your faith is without work, only with head-knowledge': "You believe that there is one God. You do well. Even the demons believe - and tremble" (v. 19). Christian response after believing that there is one God is to be different from the demons' response. Because they believe, they respond accordingly - they tremble. But our response is positive response - to love neighbors (1:27; 2:8, 13, 15). The author explains more about the fact that faith without works is dead (v. 20) by illustrating two OT examples of Abraham and Rahab (vv 21-23, 25). These two illustrations are followed by the words that "a man is justified by works, and not by faith only" (v. 24) and "faith without works is dead also" (v. 26). The writer wants to impress our mind with the following words; What use is the faith without action (v. 14)? You see that if you saw the poor and did not act out your faith with love in action, such faith is useless (vv 15-16). So we may conclude that faith without works is dead (v. 17). What is your faith without deeds? I will show a genuine faith. I will show what the genuine faith is like. What is difference between your faith and demons' (vv. 18-19)? Do you want to know about genuine faith? Is it not clear yet to you (v. 20)? Then I will illustrate some examples right from the Scriptures you believe to be true. Cannot you see that faith is working together with works, through the action in faith of Abraham who offered his son on the altar through faith (vv. 21-23)? Now conclusion: you see that a man is justified by works, and not by faith alone (v. 24). Another example is about Rahab who risked her life when she received the messengers through her faith (v. 25). Finally conclusion: "For as the body without the spirit is dead, so faith without works is dead" (v. 26). D. 3:1-12 Verbal Area of Untamable Tongue that Affects Practical Area of Doing. An area to be cautious for the right doing is the verbal area, i.e., taming the tongue, while the writer has in mind the importance of doing, that is, of being doers rather than hearers merely (1:19-27), of being right doers (2:1-13), of showing works in the act of faith (2:14-26). 3:1-12 seems to remind us of the importance of being slow to speak. James had warned believers to be "swift to hear, slow to speak, slow to wrath" (1:19). The believer who does not bridle his tongue is not truly religious (1:26). We must speak and act as though we were already facing Christ in judgment (2:12). The power of speech is one of the greatest powers God has given us. With the tongue, man can praise God, pray, preach the Word, and lead the lost to Christ. What a privilege! But with that same tongue he can tell lies that could ruin a man's reputation or break a person's heart. The ability to speak words is the ability to influence others and accomplish tremendous tasks; and yet we take this ability for granted. 1. Controlled tongue like bits in horse's mouths that makes man not stumble, but perfect (3:1-3) Many of you would better not be teachers who will judged more stricter. And such judgment is because of stumbling in many ways. However, "if any one does not stumble in word," there would be rare chances of stumbling. For such man is able to control himself. The tongue of such perfect man who can control his tongue and does not stumble in word is like "bits in horses' mouths" through which "we turn their whole body." 5a) 2. Tongue like a tiny rudder of ships and its negative effects - boasting and destructiveness (3:4-

Another illustration is "ships" which are turned by a tiny rudder regardless of fierce winds and its own heaviness. Now the tongue that is not controlled is explained. It is a little member, but boasts great things. Boastfulness is expressed in his whole body because of verbal proud remarks. 3. Tongue like a little fire to a great forest (3:5b-6) Another negative effect of tongue is explained by giving another illustration of a great forest kindled by a little fire. The tongue, like a flame of fire, poisons every part of the body. It sets the whole course of his life on fire (NIV). It can turn our whole lives into a blazing flame of destruction and disaster. 4. Untamable Tongue (3:7-8)

The tongue is to be tamed, for "it is an unruly evil, full of deadly poison." But no man can tame it, while animals is tamed by human beings. 5. Uncontrolled Tongue: Blessing and cursing out the same mouth (3:9-12) Blessing and cursing proceed out of the same mouth. You have to stop it (vv. 9-10). It should not be so. For such things do not happen in the world of nature, one of whose examples is a spring; "Does a spring send forth fresh water and bitter from the same opening?" Another example is a tree which bear its own kind of fruits (vv. 11-12). * Power to Direct: the Bit and Rudder (3:1-4). Everybody in the assembly wanted to teach and be a spiritual leader. Perhaps they were impressed with the authority and prestige of the office, and forgot about the tremendous responsibility and accountability! In selecting the bit and the rudder, James presented two items that are small of themselves, yet exercise great power, just like the tongue. Both the bit and the rudder must overcome contrary forces. The bit must overcome the wild nature of the horse, and the rudder must fight the winds and currents that would drive the ship off its course. The human tongue also must overcome contrary forces. We have an old nature that wants to control us and make us sin. Sin on the inside and pressures on the outside are seeking to get control of the tongue. "Death and life are in the power of the tongue," warned Solomon (Prov. 18:21). No wonder David prayed, "Set a watch, O Lord, before my mouth; keep the door of my lips. Incline not my heart to any evil thing" (Ps. 141:3-4). David knew that the heart is the key to right speech. "Out of the abundance of the heart the mouth speaketh" (Mt. 12:34). When Jesus Christ is the Lord of the heart, then He is Lord of the lips too. The bit and rudder have the power to direct, which means they affect the lives of others. A runaway horse or a shipwreck could mean injury or death to pedestrians or passengers. The words we speak affect the lives of others. A judge says "Guilty!" or "Not guilty!" and those words affect the destiny of the prisoner, his family, and his friends. The President speaks a few words and signs some papers and the nation is at war. Even a simple yes or no from the lips of a parent can greatly affect the direction of a child's life. On April 21, 1855, Edward Kimball went into a Boston shoe store and led young Dwight L. Moody to Christ. The result: one of history's greatest evangelists, a man whose ministry still continues. The tongue has the power to direst others to the right choices. "A soft answer turneth away wrath: but grievous words stir up anger" (Prov. 15:1). "Lying lips are an abomination to the Lord" (Prov. 12:22). "In the multitude of words there wanteth not sin: but he that refraineth his lips is wise" (Prov. 10:19). Yes, the tongue is like a bit and a rudder: it has the power to direct. How important it is that our tongues direct people in the right way! * Power to Destroy: the Fire and Animal (3:5-8) Our words can start fires. "Where no wood is, there the fire goeth out. AS coals are to burning coals, and wood to fire; so is a contentious man to kindle strife" (Prov. 26:20-21). Like a fire, the tongue can "heat things up,": David wrote: "I said, 'I will take heed to my ways, that I sin not with my tongue.' ...My heart was hot within me, while I was musing the fire burned; then spake I with my tongue" (Ps. 39:1, 3). David had a temper, and he has to have God's help in controlling it. No wonder Solomon wrote, "He who restrains his word has knowledge, and he who has a cool spirit is a man of understanding" (Prov. 17:27, NASB). "He who is slow to anger has great understanding, but he who is quick-tempered exalts folly" (Prov. 14:29, NASB). Fire also defiles. Fiery words can defile a home, a Sunday School class, a church. Fire burns and hurts, and our words can burn and hurt. The tongue "setteth on fire the course of nature" (3:6), or "sets the whole course of his life on fire" (NIV). A person's entire life can be injured or destroyed by the tongue. Our own words may not have break hearts and ruin reputations. They can also destroy souls by sending them into eternity without Christ. How important it is for us to let our speech "be always full of grace, seasoned with salt" (Col. 4:6, NIV). E. 3:13-18 The Source of Good Doing: Heavenly Wisdom Good doing through heavenly wisdom is contrasted with verbal sinning through earthly wisdom (esp.

3:13-14). The products of heavenly wisdom are good conduct, mercy, no favoritism, while the results of earthly and demonic wisdom are boasting and lying against the truth. 1. Contrast in Origins of Wisdoms (3:15, 17a) What is the origin of man's wisdom? "This wisdom descendeth not from above, but is earthly, sensual, devilish" (3:15). The believer has three enemies: the world, the flesh, and the devil (Eph. 2:1-3). These enemies are suggested by the terms "earthly, sensual, devilish." There is "wisdom of this world" (1 Cor. 1:20-21). Do not confuse the world's knowledge and the world's wisdom. Certainly, there is a great deal of knowledge in this world, and we all benefit from it; but there is not much wisdom. The world by its wisdom know not God, and in its wisdom rejects the very Gospel of God. "For the preaching of the Cross is to them that perish foolishness" (1 Cor. 1:18). Man's wisdom is foolishness to God (1 Cor 1:20), and God's wisdom is foolishness to man (1 Cor 2:14). Man's wisdom comes from reason, while Gods' wisdom comes from revelation. Man's worldly wisdom will come to nothing (1 Cor. 1:19), while Gods' wisdom will endure forever. The false wisdom has another source: it is "sensual," that is, it is "natural." The Greek word is psukikos, which comes from the Greek word psuke meaning "life" or "soul." In 1 Cor 2;14; 15:44, 46, psukikos is translated "natural," referring to the opposite of "spiritual." In Jude 19 it is translated "sensual." The main idea seems to be that of man's fallen nature as opposed to the new nature given by God. There is a wisdom that gets its origin in man's nature totally apart from the Spirit of God. But this "wisdom that is from beneath" is also "demonic." There is a "wisdom of Satan" at work, fighting against the wisdom of God. People have continued to believe Satan's lies and have tried to become their own gods (Rom. 1:18-25). He has wisdom that will confound and confuse you if you do not know the wisdom of God. In contrast to the wisdom that is earthly, sensual, and demonic, James describes a "wisdom that is from above" (3:17). "Every good gift and every perfect gift is from above" (1:17). The Christian looks up to heaven for all that he needs. Christ is our wisdom (1 Cor 1:24, 30). In Jesus Christ "are hid all the treasures of wisdom and knowledge" (Col 2:3). The Word of God is also our wisdom. "Behold, I have taught you statutes and judgments...Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations" (Deut. 4:5-6). The Scriptures are able to make us "wise unto salvation" (2 Tim. 3:15). James 1:5 indicates that we find wisdom through believing prayer. "If any of you lack wisdom, let him ask of God." The Holy Spirit of God is "the Spirit of wisdom and revelation" (Eph 1:17) and He directs us in the wisest paths as we trust the Word and pray. The origin of true spiritual wisdom is God. To get your wisdom from any other source is to ask for trouble. Get your wisdom from God! 2. Contrast in Operations of Wisdoms(3:13-14, 17) Envy (14): This word carries the meaning of selfish ambition and zeal. The wisdom of the world says, "Promote yourself." It is easy to go on an ego trip under the guise of spiritual zeal. The Pharisees used their religious activities to promote the praise of men (Mt. 6:1-18). The wisdom of this world exalts man and robs God of glory. Do we rejoice when others succeed, or do we have secret envy and criticism? Do we feel burdened when others fail, or are we glad? When the wisdom of the world gets into the church, there is a great deal of fleshly promotion and human glorification. Beware! Strife (14): This word means "party spirit." It was used by the Greeks to describe a politician out canvassing for votes. The worlds' wisdom says, "Get all the support you can! Ask the people in the church if they are for you or against you!" Of course, this spirit of self-seeking only creates rivalry and division in the church. "Let nothing be done through strife or vain glory; but in lowliness of mind let each esteem other better than [more important than] themselves" (Phil 2:3). Boasting (14): There is a way to report blessings so that God gets the glory, but there is also an approach that gives men the praise. In 2 Cor 10, when Paul was forced to boast about his ministry, he was careful to give god the glory. "Of course, we shouldn't dare include ourselves in the same class as those who write their own testimonials, or even to compare ourselves with them! All they are doing, of course, is to measure themselves by their own standards or by comparisons within their own circle, and that doesn't make for accurate estimation you may be sure" (2 Cor. 10:12, PH).

Deceit (14): "Lie not against the truth." The sequence is not difficult to understand. First, there is selfish ambition that leads to party spirit and rivalry. In order to "win the election" we must resort to boasting; and boasting usually involves lies! A man's life is not read in his press releases; it is read by the Lord in his heart. "Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God" (1 Cor. 4:5). Meekness (13): Meekness is not weakness; it is power under control. The meek person does not selfishly assert himself. The Greek word was used for a horse that had been broken so that his power was under control. The meek person seeks only the glory of God and does not cater to the praises of men. Purity (17): "First pure" indicates the importance of holiness. God is holy; therefore the wisdom form above is pure. The idea behind this word is "chaste, free from defilement." James used it again in Jas 4;8 - "purify your hearts," or, "make chaste your hearts." God's wisdom leads to purity of life. Peace (17): Man's wisdom leads to competition, rivalry, and war (4:1-2); but God's wisdom leads to peace. It is a peace based on holiness, not on compromise. Gentleness (17): It carries the meaning of moderation without compromise gentleness without weakness. The gentle person does not deliberately cause fights, but neither does he compromise the truth in order to keep peace. Compliance (17): Man's wisdom makes a person hard and stubborn. The compliant person is willing to hear all sides of a question, but he does not compromise his own convictions. When Gods' wisdom is at work, there is a willingness to listen, think, pray, and obey whatever God reveals. "Yielding to persuasion" is another translation of this word. Mercy (17): To be "full" of something means to be "controlled by." The person who follows God's wisdom is controlled by mercy. "Be ye therefore merciful, as your Father also is merciful (Lk 6:36). For a Samaritan to care for a Jewish stranger was an act of mercy. He could gain nothing from it, except the blessing that comes from doing the will of God; and the victim could not pay him back. That is mercy. Good Fruits (17): People who are faithful are fruitful. God's wisdom is practical; it changes the life and produces good works to the glory of God. Decisiveness (17): "without partiality," or "not partial"; The word suggests singleness of mind and is the opposite of "wavering" (1:6). Sincerity (17): The Geek word translated hypocrite in our NT mens "one who wears a mask, an actor." When God's wisdom is at work, there is openness and honesty, "speaking the truth in love" (Eph. 4:15). 3. Contrast in Outcomes of Wisdoms (3:16, 18) a) Worldly wisdom produces trouble (16): Envy, strife, confusion, evil works. In James 4, James would deal with the "wars and fightings" among the believers. The word translated "confusion" means "disorder that comes from instability." It is related to "unstable" in 1:8 and "unruly" in 3:8. Read 2 Cor 12:20 and you will get a description of a church that is confused. Jesus used this word to describe the convulsions of the world in the last days (Lk 21:9). Jealousy, competition, party spirit - all of these contribute to confusion. Confusion sets the stage for "every evil work" (3:16). Evil here means "worthless, of no account." It reminds us of the "wood, hay, stubble" of 1 Cor 3:12. A ministry operating in the wisdom of this world may appear to be great and successful, but in the day of judgment it may burn up. b) God's wisdom produces blessing (18): James returned to that word, fruit. Fruit is the product of life, and fruit has in it the seeds for more fruit. Usually it is the see that is sown, but here it is the fruit that is sown. As we share the fruit of God

with others, they are fed and satisfied, and they in turn bear fruit. The Christian life is a life of sowing and reaping. For that matter, every life is a life of sowing and reaping, and we reap just what we sow. The Christian who obeys God's wisdom sows righteousness, not sin; he sows peace, not war. The life we live enables the Lord to bring righteousness and peace into the lives of others. What we are is what we live, and what we live is what we sow. What we sow determines what we reap. If we live in God's wisdom, we sow righteousness and peace, and we reap God's blessing. If we live in man's worldly wisdom we sow sin and war, and we reap "confusion and every evil work. * Contrast between good conduct and bad speaking Good deeds are antidote against bad operations of worldly wisdom. 'Who is wise and understanding?' Who is the one who has the wisdom of God? He is the one who displays by his good conduct that his works are done in the meekness of wisdom (3:13). He does not boast nor lie against the truth because of bitter envy and self-seeking (3:14). He does not cause confusion and foul deeds (3:16). He has good attitude, heart. He has the mind of Christ (3:17). So he can sow "the fruit of righteousness" (3:18). III. Warnings against Worldliness (4:1-17) A. Worldliness 1: Quarrelsomeness (4:1-10) Failure of Self-seeking efforts to Obtain and Grace-Giver (4:1-6) 1. The cause of your failure: You fight to get something, but you failed because of your worldliness - wrong motive (4:1-3). It is probable that there were "wars and fights" among James' church. The focus is on its cause: "your desires for pleasure that war[battle] in your members [within you]" (v. 1). Second point is that they don't obtain, though they lust, covet, fight and war. Unbelievers lust and obtain. But as for believers, God seems to not allow them to get what they covet. Furthermore, you do not obtain because you did not ask God (2b). Probably you asked, but you did not receive because of a wrong motive that you want to spend it on your pleasures (3). You fight and war to satisfy your pleasures because of your selfishness. But you do not obtain, though you covet and fight. What you have to do to receive from God is your prayer. If you did not receive though you prayed, the problem lies in your wrong motive. Poor Christians are very concerned about material basic needs. They are apt to coveting material things that meet their basic needs. Natives sometimes fight for relief goods. If they continue to be interested in the materials instead of relying on God who is true Giver, God will not cater to their lust and covetousness any more. So they have to ask of God not in the wrong motive of selfish contentment. Even the audience of James had problem of fights and lust for material things. What is the secret of answered prayer in consideration of the passage? Pure unselfish motive and asking in the form of prayer. 2. Caution: Friendship with the world is enmity with God (4:4-5) Friendship with the world is enmity with God. And it will cause of jealousy of God; "The Spirit who dwells in us yearns jealously" (vv. 4-5). The cause of the problem of James' church was the friendship with the world, i.e., covetousness, self-gratification. But such compromise with the world is to stand against God. 3. God gives to the humble, not to the covetous (4:6). It is God who gives us more grace. They tried to everything to get what they desire, but failed. They even prayed to God, but with selfish motive. Actually they came to compromise with the world becoming a friend of the world and an enemy of God. But remember God gives more grace. He gives His grace to the humble with a pure motive, not to those who are self-seeking and proud, and are not motivated by love (v. 6). 4. Ways to Cure Worldliness (4:7-10) (1) Submit to God.

(2) Resist devil. (3) Draw near to God. (4) Cleanse your hands. (5) Purify your hearts. (6) Lament and mourn and weep. (7) Humble yourselves in the sight of God. The series of imperatives of 4:7-10 reach climax in the call, "Humble yourselves in the Lords presence," thus forming an inclusion in the overall topos. 4:6 may will set the thematic announcement which is then enlarged and applied in the following section, at least up to 4:10. The promise of "grace to the humble" is answered by the axiom in v 10. The catena of imperatival calls and their consequence is set under the rubric of submission (v. 7), as the divine grace is received and integrated into human existence and experience. The following couplets are to be classed either as antithetic or complementary: Resist the devil Come near to God Purify your hands Consecrate your hearts Be miserable (Turn) your rejoicing into dejection Humble yourselves He will raise you up. 4:7. The thought of submitting to God is rounded off in v 10 by the command to become humble before the Lord. Between these two commands is a series of couplets. James has launched into a staccato burst of rapid commands to help his readers to see the foolishness and seriousness of the demonic behavior described above. Resistance to the devil: James is confident that the devil can be resisted. Failing to resist the devil is to act like the double-minded person. The direct consequence of resistance is that the devil will flee. 4:8. 'Coming near' completes the thought begun with "resist the devil" (v. 7); the negative emphasis gives way to the positive, as v 6b has prepared the reader. James assumes that if one resists the devil then inevitably one comes near to God. The coming to God is the act of contrition involving renouncing evil practices referred to in 4:1 for Christians. Of great importance is the immediate and gracious response of God to the one who draws near. There is a stronger cultic call to purity in v 8b, when compared to v 8a. Purifying and cleansing depict two aspects of one action. The former pertains to deeds and the latter to thoughts (Pss 24:4; 73:13). James is calling his readers to a radical repentance-conversion that orients the whole person to God and his ways in this world. James underlines the seriousness of the situation by addressing his readers as "sinners" and "double-minded" who characterizes those in need of this type of repentance. James had used the term to depict the one who was unstable, who doubted God (1:8). But in our present context the idea is expanded and made more specific, involving the double-nature (or two-world) syndrome. The reader who is double-minded seeks to be friendly with the world and with God (4:4). But to befriend the world (i.e., resort to worldly methods to bring in the kingdom) is to oppose God and His way. This is reflected in the inconsistent behavior in the Jacobean church (3:9-12). 4:9. "Lament and mourn and weep!" The demands to cleanse oneself are followed by the resounding call to an overt and explicit repentance. With the prophetic words "be miserable" James urges his readers to change their ways. The day of the Lord is near (5:8) and God's people must return to Him. Mourning and wailing are the

accompaniments of repentance, not the substitutes for it. James implies that genuine repentance is needed or else those who are unrepentant face the eschatological wrath of God. "Turn your laugher into mourning, and your rejoicing into dejection [lit., "gloom"]." The actions of foolish laughing and senseless rejoicing hold no place for Christians who refuse to turn to God's paths. The idea of laughter may suggest two things. First, the 'festive' outlook of these sinners and double-minded people must change because there is no reason to laugh (Luke 6:25; cf. Amos 8:10; Prov 14:13). Laughter is usually associated with festivities. Second, laughter can reflect the attitude of a fool (Prov 10:23; Eccl 7:6), who has no "fear of God" which is the mark of wisdom (Prov 1:7). Rather than reckless laughter - perhaps inspired by some military success or sign of the oppressors' discomfiture - they should mourn. The enormity of the godless attitude produces a wailing and mourning, a miserable and dejected state. But this reaction is for purposes of restoration. Those who come with clean hands and pure hearts will have every reason to make merry at the time of eschatological reversal to be announced in the next line, and amplified in 5:7-8. 4:10. "Humble yourselves in the Lord's presence, and He will raise you up." This verse picks up and completes the thought of 4:8: there are enduring results for those who submit to God. For those "who humble themselves before the Lord" (see 4:6) the promise is that God will lift them up. Such a reversal reflects early church thought (see Luke 18:14; 2 Cor 11:7; 1 Pet 5:6). The pint is that humility before God is the only way to true joy. To humble oneself before God - the state of total dependence on God - is to await his eschatological reversal and to look to Him for His intervention (Luke 14:11). B. Worldliness 2: Slander (4:11-12) At earlier places James has rebuked those who said but did not perform (1:26; 2:16, 18). Then, he has an vitriolic word for those who used their tongues but did not mean what they implied since they were "double-tongued" (3:6-12). His third attack on the misuse of the tongue is directed at those who judge others by slanderous speech or gossip. Verses 11-12 continue the theme that the tongue is a powerful and often misused agent in the Christian community. There are many possibilities to consider to establish the link between our present verses and the earlier words of James. Exposing the misuse of the tongue (4:11) clearly has links with the discourse in 3:1-12. Also, a jealous and selfish person (3:13-14) would be a prime candidate to be included among those speaking evil of other church members. Any attitude that shows disdain or contempt for others reflects pride on the part of the one who adopts the scornful attitude. This is character of the double-minded person (4:8), who needs to exercise humility (4:6, 10). In 4:13-17 is drawn another picture of one who is also guilty of haughtiness. Thus it is not difficult to pace 4:11-17 in the sequential flow of James' thinking. The one who speaks disdainfully of a brother or sister is actually guilty of judging the brother or sister. The idea associated with judging her is that of criticizing or finding fault with another. The law may be the Mosaic law but an earlier reference to the law (2:8) suggests that what James means is the epitome of the teaching of Jesus, which is summed up by the exhortation "to love one another as yourself" (cf. Gal 6:2). The offender as a lawbreaker is a judge of the law and sets himself "outside" and "above" the law. C. Worldliness 3: Boasting (4:13-17) 1. Problem: Pride [arrogance] of self-will and Uncertainty and brevity of life (4:13-14) (1) They must ask God about their direction, but they decided themselves saying, "We will go to such and such a city." We have to pray, "Where do I go now, Lord? Where is the next place I must go?" (2) The next decision is about the duration of staying. They decided who long they would stay in the place to which they planed to go. We do not know how long we would stay in the place where we stay but God. Let God decide it. (3) Thirdly, they chose what to do: "buy and sale." Trading was their job. We must inquire God about our activity. (4) The purpose of our work is important. Their goal was to "make a profit." For what? For themselves. They could think their wealth would make them look different from other poor Christians in the circumstances of the audience whose difficulty is poverty problem. It is probable that their profit made them boastful. They would say to poor comrades, "You

know, we go to a city and there is a way of making a profit, to buy and sell. That is better way than yours - farming." The thing that they could boast in their society of poverty may be to be wealthy. However, they "do not know what will happen tomorrow." They live in uncertainty of life. They are confident they will stay one year, but they could not even see ahead into a day. Some drastic change could alter their schedule. In the eyes of God, our life is like "a vapor [mist] that appears for a little time and then vanishes away" (cf. Job 8:9; 9:26; 14:1-2; Ps 90:12). And they think they would do something for themselves on their own decision. Their work and profit are meaningless and worthless in the God's perspective. They live for a short time. What would be their results of their own efforts? Only when our work is put into the hands of God, positive results will come out. Our efforts and work seem like those of ants before our eyes to God. 2. Solution: Obeying God's Will (4:15) Instead of our deciding in regard to our plan (time, place, activity, goal) we must say, "If the Lord wills, we shall live and do this or that." First thing to do is to find the will of God before we do anything. Be careful not to follow our customs and tradition. They seem to be natural and a matter of course, but what we should do is to first ask God what His will is. Nothing seem to be strange to one who says, 'I will go to a certain city, stay for a year to trade and make a profit.' We may say, 'I will do this or that, for others do also.' "Do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God" (Rom 12:2). Repeatedly we must say to ourselves, "If the Lord wills..." "What is the will of God in my present circumstances?" "What does God want me to do now and here?" 3. Conclusion: Sin of boasting and Doing the will of God (4:16-17) Boasting of merchants of verse 13 is evil. Instead they must try to follow the will of God - to do good. It is sin that they do not do good, but boast. They must do good if they know to do so. If they are interested in boasting themselves, they could neglect doing the will of God, that is, doing good, which would be to take care of the naked and hungry brothers and sisters in James' church or to take part in their suffering and to share their properties with them. The practical life of loving neighbors is emphasized as a way of doing good. Doing and boasting (16-17), self-will and God's will (13, 15) are contrasted with. Worldliness of materialistic interest and self-will should be cautioned. * The believer's relationship to the will of God is a growing experience. 1. We should know His will (Acts 22:14). If we are willing to obey, He is wiling to reveal (John 7:17). God wants us to be "filled with the knowledge of His will and all wisdom and spiritual understanding" (Col 1:9). 2. God wants us to understand His will (Eph 5:17). This is where spiritual wisdom comes in. We have the privilege of knowing why God does what He does (John 15:15). The Israelites knew what God was doing, but Moses understood why He was doing it (Ps. 103:7). 3. We must also prove God's will (Rom. 12:2). The Greek verb means "to prove by experience." We learn to determine the will of God by working at it. The more we obey, the easier it is to discover that God wants us to do. You eventually "get the feel" of what you are doing, and it becomes second nature to you. 4. Finally, we must do God's will from the heart (Eph 6:6). The secret of a happy life is to delight in duty. When duty becomes delight, then burdens become blessings. When we love God, then His statutes become songs, and we enjoy serving Him (Ps 119:54). When we serve God grudgingly, or because we have to, we may accomplish His work but we ourselves will miss the blessing. It will e toil, not ministry. But when we do God's will from the heart, we are enriched, no matter how difficult the task might have been. What are the benefits of ding the will of God? For one thing, you enjoy a deeper fellowship with Jesus (Mark 3:35). You have the privilege of knowing God's truth (John 7:17). and seeing your prayers answered (1 John 5:14-15). Certainly, there is the expectation of reward at the return of Jesus Christ (Matt. 25:34). Do you totally ignore God's will as you make your daily plans and decisions? Or, do you know God's will and yet refuse to obey it? IV. Warning to the Rich and Exhortations to Believers in Trouble (5:1-20) A. 5:1-6 Warning to the Rich Oppressors

James now turns from the merchants to the owners of vast estates. 1. Warning to the rich (5:1) "Come now, rich ones, weep, howling over your hardships coming on." "Come now, you rich people" recalls 4:13 and reflects the vernacular form of direct address. A point of interest is why James decided to include the indictment of the rich (5:1-6) in a letter that is to be read only to church members. James informs his readers that judgment is soon to fall (5:1-6) upon the rich farmers (5:4) and that in contrast the poor will be rewarded and vindicated (5:7-11). He has taken up the OT theme of the nexus between judgment and vindication and applied it to the situation at hand. The writer proceeds to list his charges against the ungodly rich oppressors in the following verses. 2. Reasons for warning (5:2-6) a) Accumulation of wealth and its corruption (2-3) It is wrong to store up wealth when you owe money to your employees. These rich men were hoarding grain, gold, and garments. They have so much wealth that they cannot use it all. Consequently their grain has "rotted; their 'changes of raiment' have become "moth-eaten"; their coins and ornaments of "gold and silver" have tarnished. The transitory nature of gold and silver is depicted by James' description of their rusting, which is proverbial rather than actual, for these precious metals do not rust. The use of the three verbs in the perfect tense can be interpreted a 'prophetic anticipation' rather than something that has already taken place. To the prophet's eye the reality is as good as though it had already happened. "And their poison [rust, corrosion, NKJ] will be a testimony toward you, and will eat your flesh as fire" (v. 3). The poison of wealth has infected them and they are being eaten alive. Mussner tentatively compares the "poison" [rust] with the leprosy of hell which consumes the "flesh" of the condemned (cf. Num 12:12; 13:24-25). The wealth of the ungodly rich stands as a witness to accuse them. As a result they will receive punishment in the fires of judgment, akin to Gehenna (3:6). The nearest parallel is Ezek 7:19. However, they "have heaped up treasure in the last days." Not more then ten years after James wrote this letter, Jerusalem fell to the Romans, and all this accumulated wealth was taken. You and I may possess many things, but we do not own them. God is the Owner of everything, and we are His stewards. While they think that the wealth accumulated is held as a perpetual possession, they are vulnerable to severe judgment because not only is such wealth temporary, but it is the witness whose testimony condemns the rich. What makes their hoarding doubly tragic is that they do so in the last days and thus underline the folly of their actions. b) Holding back wages of the poor (4) The Bible does not discourage the acquiring of wealth. What the Bible condemns is acquiring wealth by illegal means or for illegal purposes. Amos thundered a message of judgment against the wealthy upper crust who robbed the poor and used their stolen wealth for selfish luxuries. Isaiah and Jeremiah also exposed the selfishness of the rich. They got their wealth by holding back the wages of their laborers. They should not oppress hired ones and pay daily laborers their wages (Deut 24:14-15, Lev 19:13; Jer 22:13). The tense of the verb "kept back in the original Greek indicates that the laborers 'never get their salaries'. "Thou shall not steal" is still the law of God. James is not presenting a situation that is devoid of hope. Though he will wait until v 7 to make plain specifically the vindication of the poor, he relates to his readers that their misery has not gone unnoticed. The cries of the penniless workers have reached the ears of the Lord of Hosts. The perfect tense of the last verb suggests two things: (1) this cry has already been heard by God and (2) judgment on the rich has already started; one may recall the perfect tenses of vv 2-3. The two "cries" unmistakably condemn the rich, the cry of the unpaid wage is a reminder that the wealthy people hoard their goods including what is due the poor. The cry of the harvesters reflects the suffering inflicted upon them and may be the combination of the pain related to hunger and the desire that God should act to vindicate his children. The verse is in the form of synthetic parallelism. Their withheld pay which shouts is therefore linked with "the cries of the harvesters" ('pay us our money!').

Both parties are heard by "the Lord of Sabaoth [Hosts]." Hosts has been taken to mean: (1) the armies of Israel (1 Sam 17:45); (2) the armies of heaven, i.e. the stars and the forces of nature (Gen 2:1); (3) the armies of angels (1 King 22:19; Isa 6:1-5). History, nature and the supernatural are tools in the divine hand to vindicate the oppressed. The phrase "Lord of Hosts" combines majesty and transcendence and describes the "Almighty One" as He who hears the pleas of the poor and comes to their rescue, especially those oppressed by owners of large estates. c) Life of pleasure and luxury for self-gratification (5) "You have lived in high style on the earth!" (literal translation) Luxury is waste, and waste is sin. Jesus said, "Beware and be on your guard against every form of greed; for not even when one has an abundance does his life consist of his possessions" (Luke 12:15, NASB). They "have fatten their hearts as in a day of slaughter." They are busy gratifying their hearts. They seek to satisfy their emotional life. Selfishness in whatever aspects of life is their sins whether it is in the area of eating, housing, clothing, thought life, emotional life, spiritual life. The wicked rich are like a cattle that continue to fatten themselves on the very day they are to be slaughtered, totally unaware of coming destruction. The context 5:5 strongly hints that James' description is meant to convey that such abundance is accompanied by an uncaring attitude for others. The expression "You have lived off the land in luxury and self-indulgence" implies both the uninterrupted constancy of their present prosperity and the temporality of earthly riches and may also highlight the contrast that awaits the rich, namely the torment and misery that are being stored up for them (5:3b). d) Controlling the courts (6) The accusation list here reaches its high point. The term "condemn" is rightly understood as forensic in nature and thus we have the picture of the rich (probably abusing the legal system) condemning the poor, who in turn is murdered. The most likely setting is that of the pious poor in Israel who have no defender and are at the mercy of cruel oppressors. It is often the case that those who have wealth also have political power and can get what they want. James asked, "Do not the rich men oppress you and draw you before the judgment seats?" (2:6). God warned the judges not to be greedy (Ex 18:21). They were not to be partial to the rich or the poor (Lev 19:15). The courts in James' day were apparently easy to control if you had enough money. The poor workers could not afford expensive lawsuits, so they were beaten down every time. The workers had the just cause, but they were not given justice. Instead, they were abused and ruined. ("Killed" should probably be taken in a figurative way, as in James 4:2, though it is possible that the rich men could so oppress the poor that the poor would die.) The poor man did not resist the rich man because he had no weapons with which to fight. All he could do was call on the Lord for justice. "The just" could be seen as a collective singular, describing the kind of person killed by the rich. 5:1-6 Wrongs of the Rich 1. They seek pleasures, luxurious life, and comfort in the world, while they lose heavenly blessings and joy. It seems that they lay their hope on the world. They should remember their life is fleeting and ephemeral and the world also vanishes in the end. While they are engrossed in their easy-going life, they are oblivious to heavenly blessings. They did not honor God. They should remember we cannot serve two masters, but one master, God or mammon. 2. They use their position and power to take advantage of people for their gain of more riches. They inflict injustice and oppression. They should remember that God judges such sins. 3. They do not acknowledge God's ownership. They think they can have all properties at their disposal, neglecting a stewardship in regard to God's possessions. 4. They fatten themselves not knowing the coming of judgment day. Unaware of the day when they will weep and howl they live a life of foolishness. They are miserable in God's sight. They make the writer, the apostle James, feel pathetic towards them.

Points to Ponder Brothers in the humble circumstances (chapter 1) had trials, while the rich had pleasure and luxurious life (5:1-6). Two different life situations are contrasted in chapters 1 and 5. They might weep and plead to God, while the rich laugh and enjoy their affluent life. However, the final destination determines their destiny. Their true life is decided in the last day. The rich have a life of pleasure for a short time, but they will have a life of torment for a long time. Conversely the poor brothers will have a life of suffering and affliction for a short time, but their life in heaven will last forever. A short time of poverty and hardship will be blessed by the everlasting time of affluence and richness in heaven. There are two options - either a short while of laughter and pleasure and comfort but constant torment, or a brief suffering but timeless euphoria. Their excessive accumulation of wealth is merely an evidence for their indictment and punishment. If they really know the reality of their life in the sight of God, they are supposed to 'weep and howl.' In the divine vision, poor brothers have a good reason to rejoice, whereas the rich should weep because of their final destiny. Their portion is the place of torment. For they ignore God. For they neglect their stewardship. They mismanage God's property for their selfish use. B. 5:7-20 Exhortations to Christians in Trouble 1. Exhortation 1: Be patient! (5:7-11) The main body of the letter naturally terminates at 5:6; and the section 5:7-20 is best regarded as a letter-closing - parallel with some features of other NT letters, even though it lacks the conventional formulae where three elements are present: (1) an eschatological injunction (5:7, 9); (2) the close of the present age as the background of the letter (5:8, 11); and (3) a rehearsal and recapitulation of the themes of the letter. In particular these themes are listed as the call to patience and hope, a further warning against the misuse of the tongue in oath-taking, the emphasis on prayer and faith, and the summons to reclaim the errorist. James signals the close of his tract by the phrase "above all" in 5:12, which serves to indicate the imminent end of the letter, coupled with the topic of prayer (5:16-18) and parenesis (5:19-20). Vouga makes the good point that 5:1-6 and 5:7-11 stand in parallelism, though he tends to downplay the change of addressees, a feature that separates the two sections. That may be taken as one notable item in joining the sections - in addition to the fact that the day of God will bring both judgment on the godless and deliverance to the poor who await God' interposition - is the same negative attitude to active resistance to the church's persecutors. The terms "be patient" are associated with the eschatological desire to await God's vindication of his cause as his people represent it in a hostile world. It may be that James' recourse to this call to patient endurance has its setting in a Zealot impatience that sought to take up a crusade of violence (4:1-3) and so ensure the victory of God's cause by strife and revenge on the rich. If so, James counsels an alternative route, building on his earlier denunciation o human anger and strife (1:20; 3:17-18). The thrice repeated "brethren" suggests that James' pastoral role is directed to just such a situation in his community, where there was a resort to force of arms, which in turn bred a bitter spirit (5:9, reverting to 3:14; 4:5) and angry words of mutual recrimination (5:9, recalling 4:1-12). Both symptoms betray the sad fact that fraternal relation between "brothers" has been strained to the breaking point. The other dimension is that they have forgotten that God is the Judge (as in 4:1-12) whose coming is close at hand - an eschatological motif for conduct. (1) The coming of the Lord carries with it the call to "confirm your hearts." (2) The second part of the Parousia teaching is on its hortatory side, with a repeated summons to curbing impatience. The horticultural setting is explored as this characteristic of the farmer is praised; and then the OT prophets and the worthy Job are introduced to enforce the point of "steadfastness." 5:9 says, "Don't complain." the complaining spirit has led to congregational strife, but we are not told the reason for this. Job's complaining attitude (e.g., Job 10:1) is so well attested in the canonical book that it is troublesome to see why he is invoked as an example of the antidote to grumbling. We are pressed to seek a specific reason for the readers' complaint, namely, that God had forgotten them and was dealing harshly with their situation in a way that was out of character. Hence James' role is to offer a theodicy, that is, to reassert the divine character as good, and the actions of God in allowing suffering to come are appealed to as serving a benign purpose (v. 11). In Job's case, while he did complain of his fate, his friends, and of God's apparent neglectful treatment of him, he never

renounced his faith. Like the canonical Job they will be brought to vindication (4:10) only if they maintain faith and fortitude and endure to the end. 5:7. The term "Therefore" refers back to vv. 1-6. Since the believers are suffering at the hands of the wicked rich, they are to look forward patiently to the Lord's return. "Therefore" suggests that James is concluding and enforcing his previous thoughts by erecting bridge to the present section of applicatio. In the light of vv 1-6 (esp. 5:6) and their theme of the rich versus the poor, James is urging his readers to keep the faith that centers on a divine visitation to rescue the 'pious poor' who trust God. Verses 1-6 point out that judgment awaits the rich oppressors of the poor. Vv 7-11, however, inculcate in the poor the proper attitude required until judgment (which is near, 5:3, 5) comes. Patience is the major theme of vv 7-11, expressed by makrothumia (5:7 [twice], 8, 10) and huphomone("stand firm," 5:11 [2x]). The former group carries the added nuance of expectant waiting, while the latter suggests fortitude. The idea of the former is stressed in vv 7-8, set in the context of persecution. The Christian here is to wait for the time where Jesus will come to set the oppressed free. The farmer must exhibit patience during the period of waiting. This period easily could include hard times and privations and most likely hunger. Yet, no matter how much hunger and shortage plague the farmer's life, he must remain patient and expectant. "The early and latter rain": In Israel the autumn rain comes in October and November soon after the grain is sown, and the spring rain comes in March and April just prior to harvest (Deut 11:14; Jer 5:24; Hos 6:3; Joel 2:24). So such early and late rain reminds us of the germination of the seed and maturing of the grain respectively. James has already had to reprimand his readers for killing others (4:2). That thought, taken with 5:6, supports a strong possibility that some Zealots or Zealot-like types might seek to hasten the coming of the kingdom of God by slaying the rich. The Jacobean community had its main problem in the need to hold on to the end and await with patient endurance until the final day. James' teaching is a meditation on Psalm 37:10-11 with its double assurance: (1) in a short time the ungodly will pass away and equally (2) the poor whose hope is anchored in Yahweh will soon inherit the land and be exalted to peace and security in God's kingdom (37:24). 5:8. James repeats the thought expressed in the opening of 5:7: "Be patient." Stylistically, the example of the farmer is placed between two commands to be patient until the coming of the Lord. The imperative mood calling for patience is followed by the imperative of the parallel verb to "confirm [establish, strengthen]." The idea of the nearness of the Lord's return keeps the tension of the endtimes before his audience. 5:9. "Don't grumble": James calls for patience toward believers as well as unbelievers of vv. 7-8. James knows that distress or anxiety can embitter, and so loosen tongues. He therefore gives an affectionate exhortation to the brethren: "Do not grumble." At first glance, the prohibition against groaning seems out of place. Such behavior would be a consequence of difficult circumstances (Mark 7:24; Rom 8:23; 2 Cor 5:2, 4). To complain that life brings its trials may be acceptable for James (but the better attitude is that in 1:1-2), but to complain against one another is not. It is only natural that afflicted people would express frustrations at the situation described in 5:16, but harmony is destroyed when the bitter spirit becomes personal and directed as criticism against fellow believers. This recalls 4:11 and the command to refrain from speaking evil of others. For James, the result of criticizing others is condemnation, as was considered in 4:12. In the present verse condemnation is accentuated by the reference to the approaching judgment. "At the door" underscores the imminence of judgment. The judge is probably Christ, not God. 5:10. The topic of 5:10 makes the point of 5:9 somewhat parenthetical (though it is surely related to 5:8). The thought of vv 10-11 naturally connects with that of vv 7-8, with the common theme an exhortation to patience. The final two verses of this section offer two more examples of patience. While the illustration of the farmer is not necessarily "religious" in character, that of the prophets and Job surely is. The phrase "patience and suffering" appears to be a hendiadys. The prophets were subject to

suffering because of their service to God. The point made is that despite such suffering the prophets waited patiently and expectantly. James' main concerns are to underscore the worthiness of patience and to strengthen his community that patience is a characteristic common to all those who have served God. 5:11. The words "As you know, we reckon as blessed those who stand fast [endure, NKJ]" summarize the thought of v 10 and pave the way for the remainder of v 11. The use of the aorist participle of "stand fast" suggests that this attribute of "blessedness" applies only to those of the past as referring to those who stood firm till the end. This thought implies that this particular blessing of God is delayed for those still alive. Only those who have endured until the end can be called blessed by others. The teaching of James is clear: those who endure until the end will be rewarded by God. The proof he offers is the example of the prophets and that of Job. James assumes that they will have become acquainted with the prophetic figures of the OT. But the author now turns to a concrete example of endurance. The example of Job could be described as one of steadfast endurance in the time of suffering. This fits in well as a counterpoint to a picture of a grumbling and complaining church (5:9). Some interpreters understand telos to mean "result" or "outcome", so that the issue of Job's steadfastness is the blessing restored to him after his sufferings (Job 42:12-17). But it suggests that the favor of blessedness promised to all who endure until the end is actually received before the end comes, which opposes the context of 5:7-11, which teaches that endurance must be exhibited until the Lord returns. No doubt the reward of God played an important part in a Christians' standing firm in the faith; that has already been discussed by James in v 7, which refers explicitly to the Parousia (a double sense of telos: (1) Job's issuance of vindication, and (2) the eschatological hope that will encourage the reader to endure). To telos probably means "purpose" or "design." The genitive kuriou is objective, i.e., it is the end which the Lord designed. The purpose or design of the Lord reflects His compassion and His mercy. How is the Lord compassionate and merciful if His children continue to suffer? He is loving and gracious in that He provides the strength to endure to the end, which is a denouement that consummates in glory and vindication of the faithful. That is a purpose of the Lord: to create His people as mature and complete persons of God and to uphold them so that in the teeth of persecution (1:1-4) they may enjoy the blessedness of the new world. Thus James closes his exhortation to patience (5:7) with a theodicy that rests on the assurance of the Lord's goodness (5:11). Endurance is to be understood in the same way as in 1:2-5, 9, 12, 19; 4:6, 8, 10, where James sets it against the background of God's sovereign control of events and the need to wait for Him to act in His own time and way. It is an activity demanding strenuous courage and firm fortitude, once we are persuaded that our lives are in God's hands even though outward circumstances seem to overwhelm. Above all, if Job's example is to be reckoned (v. 11), then there is a natural human reaction to be questioning and sometimes petulant - but never to the point of losing faith or turning away from God. And there is no point in trying to attach the blame for our present miseries to other people (v 9). The buoyancy of faith is sustained by the hope of a Parousia (vv 7, 8). With the assurance that the Lord's Parousia is at hand (v. 8), James' audience may be able to take fresh heart that the present evil regime will not last much longer. If the divine judge is already at the door (v 9), they may safely anticipate that aid is on the way. The two ideas of patient steadfastness and confident expectation need to be viewed together. We need the reminder of patient endurance lest we are tempted in premature or precipitate activity to do God's work for Him on our way; we require equally an optimistic outlook that waits for God to intervene even when the scene is dark and forbidding. The Farmer (5:7-9) Jewish farmers would plow and sow in what to us are the autumn months. The "early rain" would soften the soil. The "latter rain would come in the early spring (our Feb-Mar) and help to mature the harvest. The farmer had to wait many weeks for his seed to produce fruit. Why did he willingly wait so long? Because the fruit is "precious" (5:7). The harvest is worth waiting for. "In due season we shall reap, if we faint not" (Gal 6:9). Nobody on the farm has time or energy for disputes with the neighbors. James must have had this in mind when he added, "Don't grumble against each other, brother, or you will be judged" (5:9, NIV). Impatience with God often leads to impatience with God's people. The Prophets (5:10)

Jesus used the prophets as an example of victory over persecution (Matt 5:10-12). They were in the will of God, yet they suffered. "Yea, and all that will live godly in Christ Jesus shall suffer persecution" (2 Tim 3:12). The prophets encourage us by reminding us that God cares for us when we go through sufferings for His sake. Many of the prophets had to endure great trials and sufferings, not only at the hands of unbelievers, but at the hands of professed believers. Jeremiah was arrested as a traitor and even thrown into an abandoned well to die. God fed Jeremiah and protected him throughout that terrible siege of Jerusalem, even though at times it looked as though the prophet was going to be killed. Both Ezekiel and Daniel had their share of hardships, but the Lord delivered them. The important thing is that, like the farmer, we keep working, and, like the prophets, we keep witnessing, no matter how trying the circumstances may be. Job (5:11-12) In the first three chapters you have Job's distress: he loses his wealth, his family, and his health. In Job 4-31 we read Job's defense. Job 38-42 present Job's deliverance: first God humbles Job, and then He honors Job and gives him twice as much as he had before. Job's fiends accused him of being a sinner and a hypocrite. He disagree with them and maintained his innocence (but not perfection). God had no cause against Job (Job 2:3). It is difficult to find a greater example of suffering than Job. Circumstances were against him, for he lost his wealth and his health. He also lost his beloved children. His wife was against him, for she said, "Curse God and die" (Job 2:9). His friends were against him. When Job cried out for answers to his questions, there was no reply from heaven. Yet, Job endured. It is true that Job questioned God's will, but he did not forsake his faith in the Lord. "Though He slay me, I will hope in Him. Nevertheless, I will argue my ways before Him" (13:15, NASB). Job was so sure of God's perfection that he persisted in arguing with Him, even though he did not understand all that God was doing. That is endurance. In Job's case, what was "the end [purpose] of the Lord"? To reveal Himself as full of pity and tender mercy. Job met God in a new and deeper way (42:1-6), and, after that, Job received greater blessings from the Lord. "But if God is so merciful," someone may argue, "why didn't He protect Job from all that suffering to begin with?" To be sure, there are mysteries to God's working that our finite minds cannot fathom; but this we know: God was glorified and Job was purified through this difficult experience. If there is nothing to endure, you cannot learn endurance. "But He knoweth the way that I take: when He hath tried me, I shall come forth as gold" (23:10). Moses' impatience robbed him of a trip to the Holy Land; Abraham's impatience led to the birth of Ishmael, the enemy of the Jews; and Peter's impatience almost made him a murderer. Remind yourself that the Lord has a gracious purpose in all of this suffering, and that He will work out His purposes in His time and for His glory. [Warren Wiersbe] 2. Exhortation 2: Don't swear! [Prohibition against oath-swearing] (5:12) At 5:12 the close of the letter is anticipated. As evidence of an epistolary style, it could carry the meaning "finally," in the sense of "before I forget." The short section on oath-taking is, at first glance, unexpected, out of place here and better suited to the section of 3:9-10. But the one element that connects the verse with the foregoing is the use of the tongue. James prohibits the usee of oaths in everyday discourse to prove integrity [Davids]. The historical Sitz im Leben of the verse may be traced to the Jerusalem community under James' patronage as he was looked upon as the leader who sought to achieve a modus vivendi between his brothers of messianic faith and the Zealot faction. The chief datum of evidence for this theory is taking of oaths by the revolutionary sicarii according to Josephus. The topic of oaths seems out of place. Yet the words "above all" with de suggest that what is to follow is connected with what precedes. Reicke opts for the link of the verse to what immediately precedes and argues that the swearing of oaths is a sign of impatience with the order of things. It is so in the light of the topic of 5:1-11 - the rich oppressing the poor and the call to be patient (vv 7-8, 10). A typical solution is to understand James as summarizing the general content of the letter of the tongue. The idea of swearing involves invoking the name of God to ensure the truthfulness of what one says. The OT teaching on the swearing of oaths emphasizes the need to limit such oaths to those which could be fulfilled (Exod 20:7; Num 30:3; Lev 19:12). The OT also contains warnings against taking oaths too lightly (Jer 5:2; 7:9; Hos 4:2; Zech 5:3-4; Mal 3:5). Jesus was critical of the misuse of oaths (i.e., implying the misuse of the tongue), and the attempt by some to circumvent the obligation to

fulfill an oath (Matt 23:16-22; Mark 7:9-13) is condemned. The teaching of James seems to be an independent variant of the logion of Jesus as recorded in Matt 5:33-37. Prohibitions in Matthew (vv 34, 36) are in the aorist tense while those of James are couched in the present. This suggests that James is attacking a practice already present in his church, while Matthew is urging his readers not to begin oath-swearing. The yes-yes and no-no can mean that whatever one says in public should genuinely reflect what is in the mind. If this is true, then a person does not need an oath to supplement or enforce what has been said. Our mere word should be as utterly trustworthy as a signed document, legally correct and complete. True Christian character requires few words. If you are a true Christian, with integrity, then all you have to say is yes or no and people will believe you. It is doubtful that official oaths, such as those required in the courtroom, are addressed here. Rather, what appears to be the case is the voluntary oath that must be given in order to ensure the integrity of their speech. To conclude one's remarks with an oath placed the oath-taker in greater danger of condemnation by God. For James believers should deal with one another in truth and honesty. The exhortation in 5:12 seems out place; for what does "speaking oaths" have to do with the problem of suffering? If you have ever suffered, you know the answer: it is easy to say things you do not mean, and even make bargains with God, when you are going through difficulties [Warren Wiersbe]. 3. Exhortation 3: Pray! [Meeting specific Needs] (5:13-18)

On the section 5:13-18, the key verse is 16b: "pray for one another," and the entire pericope is dedicated to the issues of pastoral and community prayer (cf. vv 13, 15, 17, 18). It is possible to arrange the verse to cover several topics al to do with prayer; the individual at prayer (v 13); the elders at prayer (vv 14-15); the friends at prayer (v 16); and the prophet who prayed (vv 16-18). Another way of encompassing the material is to think that James addresses the issue of pastoralia but with an eye on some pressing needs in his community. With this approach, it is feasible that vv 13-18 are not so detached from v 12. Opposed to the assertions that underlie the oath-taking in v 12 is the author's "better way" of acquiescence with the divine will. Suffering and sinning form the major pastoral themes, and the antidote to both distressing condition lies in the practice of prayer to God. Stylistically the imperative "pray, sing psalms, summon" describe the three "life situations" confronting the readers. The verbs do not suggest a simple conditional sense, but make a statement in the form of a question to indicate the conduct appropriate to the three problems. Prayer is understood as a disposition of trustful submitting to God's good will (see 1:2-9), especially in time of trial. It is set in contrast with a type of requesting that is little more than an exercise in selfishness and futility (4:1-3). It is not Elijah's vigorous opposition to Baal religion that threatened pure Yahwism; and it is not the prophet's zealous determination to root out the cultic devotees of Melkart after the encounter at Carmel (1 Kgs 18:40) that is praised for emulation. Rather what is lauded is Elijah's role as national intercessor and as a person of prayer who is said to have controlled the natural elements of drought and rainfall. The latter idea goes back to the example of the patient farmer in 5:7. James' text marks an explanatory addition to the Hebrew Bible, which says nothing about Elijah's prayer producing first a drought, then a rainstorm (cf. 1 Kgs 17:1 18:42-46). James' purpose seems evident. It is to downplay the nationalist and jingoist side of Elijah's career and to build up a case for reliance on Gods help alone. The emphasis with its stress on contemporary human needs that are met by God's response, is designed to ward off any false hopes pinned to revolution and strife; and the efficacy of prayer is connected with his readers' willingness to submit to the divine plan and to await God's intervention like the wise farmer. It is not obvious what kinds of afflictions are in view in v 14, and what is the nature of the promised deliverance in the verb "will save." "To save" is usually in James employed with the eschatological sense of salvation in the last days: see 1:21; 2:14; 4:12; 5:20. Vouga comments that 'to save in these four texts has both a soteriological and an eschatological meaning. He continues that with the future tense in v 15 along with "will raise up" we should suspect a similar setting. The mutually supportive ministry of supplicatory prayer "for one another" stands in direct contrast to what James has written critically at 4:11 (don't slander one anther) and 5:9 (don't grumble against one another). His thought flows in a sequential pattern, catching up earlier themes either by way of development or with a view ot correcting abuses. "Oil" is much disputed, with the options that it was regarded as prophylactic (in a quasi-magical

way) against sin or sickness or death, or as therapeutic in promoting healing. There may also be a symbolic use as signifying the action of God, whose healing presence is brought to bear in the human situation. The idea of oil-anointing as a mark of honor and joy derived from God's electing mercy is well attested in the Jewish and NT literature (Deut 28:40; Isa 25:6-7; Amos 6:6; Mic 6:15; Pss 23:5; 45:8; 92:11; 133:2; Prov 27:9; Eccl 9:8; Matt 6:17; 26:13; Luke 7:36-50). This would fit James' overall tenor admirably: the elders bring and apply to the afflicted one the outward tangible sign of God's covenant faithfulness in regard to human distress. Elijah's case is brought forward to show how effective prayer - seen in this positive context (i.e., in antithesis to the doubting of 1:6-7 or the selfish prayers of 4:1-3) - can be. The experiences of persecution were factors that bound together the prophet of old and the harassed audience of this epistle. Its teaching was evoked by believers under trial, whose sufferings were the occasion of a challenge to faith, and whose weak and sickly condition was due to their being attacked as loyal followers of the messianic faith. 5:13: "Is anyone of you facing adversity [suffering]? Then pray. Is anyone in good spirits Then sing a song (to God)?" James come a full turn, since he began his letter with a reference to trials (1:2) and now ends it on the same note (this inclusio pattern frames the theme of suffering that occupies much of the sections in between the opening and closing of the epistle, in particular 1:12; 2:6-7; 5:1-11). To pray is much better than to fight. Suffering that is inevitable (5:1-6) must be endured with patience (5:7-11). James refers to those who are suffering. Kakophathein means "to suffer" some type of misfortune. The Greek word is used here to show that James' readers are afflicted by hardship, probably as a direct consequence of their faith. Moreover, his concern is to highlight the need to bear up under this burden with patience. The noun form related to kakophathein is in v 10, where the prophets are cited as illustrating those who were persevering in the midst of suffering. Verse 13b repeats the question-imperative pattern of v 13a. The cheerfulness described here is that of the heart and is independent of prevailing conditions. As an evidence of inner joy one should sing to God. They must not forget God in the good times. Praying and singing are related in the practice of worship in the Pauline church (1 Cor 14:15; Col 3:16-17; Eph 5:19-20). It may be that this periscope in 5:13-16 was formed in a context of communal liturgy in the congregation. What should we do when we find ourselves in trying circumstances? We must not grumble and criticize the saints who are having an easier time of it (5:9); nor should we blame the Lord. We should pray, asking God for the wisdom we need to understand the situation and use it to His glory (1:5). God can transform troubles into triumphs. Paul prayed that God might change his circumstances, but instead, God gave Paul the grace he needed to turn his weakness into strength (2 Cor 12:7-10). God balances our lives and gives us hours of suffering and days of singing. The mature Christian knows how to sing while he is suffering. Paul and Silas were suffering in Philippian jail. "And at midnight Paul and Silas prayed, and sang praises unto God" (Acts 16:25). [Warren Wiersbe] 5:14: "Is there one of you weak [sick]?" James lists a third circumstance that engages prayer. Asthenein can include weakness of any kind, but the context has physical illness in mind. Other terms that appear to be synonymous for elder are "overseer" (Acts 20:28) and "bishop" (Phil 1:1; 1 Tim 3). From Acts (20:17, 28) it is evident that the elders' duties included "overseeing" or "pastoring" the flock. Elders carried out responsibilities which were similar to those of the present-day pastor. The term "elder" should not be construed simply to mean a person of senior age. The main qualification was spiritual competence (1 Tim 5:17; Titus 1:5; cf. 1 Pet 5:1-3). The anointing of one with oil is to be done in the name of the Lord. This request for God to act underscores the confidence that God is the source for any healing that is effected. The precise nuance to be given to the expression "in the name of the Lord" is debated. The options are (1) as one commissioned by the Lord; (2) by calling on the name of the Lord; (3) by appealing to the power released by that name; though options (2) and (3) can be combined. There have been tow main possibilities offered for the purpose of anointing the sick with oil. The first is for medicinal purposes. Mention has been made of how the good Samaritan poured oil on the victim's wounds (Luke 10:34). The other sees it as symbolic. The anointing with oil symbolized God's concern for and faithfulness to his people in time of distress. This tangible evidence of His trustworthiness lets the afflicted one know that God's plan will be carried out, whatever the outcome. 5:15:"And the request based on faith [prayer of faith] will make the sick one ( ton kamnonta) will; and the Lord will raise him up."

The prayer is described as a fervent wish or request offered in faith. The faith here is that of the elders. The results of this "request based on faith" are that the sick person (1) will be made well ["made whole"] and (2) will be raised by the Lord. The verb sozein is often used in NT to refer to the eschatological salvation of believers. This argument gains support if asthenein (v 14) means "to be spiritually weak," as may be the case with kamnein (v 15). Yet astheneiv and kamnein are better understood to refer to cases of physical illness. In addition, sozein and egeirein can be used to describe someone who is healed of a physical malady. Is the action of God in response to the prayer of faith one that effects recovery in healing at the moment or is the restoration that of the last day when the dead will be raised to new life? "If he has committed sins, he will be forgiven." James leaves open the possibility that some sickness is connected with sin. The use of the perfect participle ( phephoiekos) suggests the power of past sins that affect the present situation of the sufferer. If illness is related to sin, the asking of forgiveness of sin will lead to healing. 5:16a:"Confess your sins to one another then, and pray for one another so that you may be healed." James implies that sometimes sin is a cause of illness, as well as a hinderance to healing, which is the thrust of v 16a. The conjunction oun ("therefore") connects the thought of v 16a with that of v 15. The discussion of physical healing and the forgiveness of sin started in v 15 is continued in the present verse. The confession of sin was necessary if healing was to occur. The present imperative form, "confess," suggests that confession is a repeated action. In this context the elders of v 14 are not mentioned, an omission that leads Mussner to argue that v 16 begins a new section. The present verse suggests a corporate setting for the prayer of healing, which is different from the admonition to enlist only the prayers of the elders in v 14. James consciously generalizes, making the specific case of 5:14-15 into a general principle of preventive medicine [Davids]. The author is showing that the prayer, not the person (i.e., not the elders), is the channel through which God's power to heal is conveyed. For the text widens to make prayer and confession and so pastoral responsibility the privilege and responsibility of all in the congregation. 5:16b-18. 16b. "The righteous person's prayer is very powerful in its effectiveness." James undergirds his exhortations to pray with a reference to the effective power of prayer. James associates the prayer described in v 16b with the righteous person, some community member who exhibits the behavior of exemplars committed to ding God's will. Another possibility is that "righteous person" is the same as the "righteous one" of 5:6. 17-18. James cites an OT figure to illustrate the truth of v 16. The term "like nature" denotes one with the "same limitations" as all human beings (cf. Acts 14:15). James intends to reinforce the thought of v 16 that any human being who is righteous can offer an effective prayer. Included in the idea of "like nature" is the thought of suffering. James is describing he common bond between his readers and Elijah. "In prayer he prayed." Elijah prayed "intensely" and "earnestly desiring" that God might answer his prayer. James is informing his readers that they like Elijah have access to the power to the divine. The period of three and a half years for the duration of the drought may be a symbolic figure reflecting the yearly number for a period of judgment (Dan 7:25; 12:7; Rev. 11:2; 12:14). If so, this is a way of comforting the church in the last days [Reicke]. "Three and a half" may be taken equally as a more specific number for the approximate "three years" of 1 Kgs (18:1). A drought-stricken land reflects what the sick might feel, namely, "dry and dead.: The result of the prayer is that the sick believer is now refreshed, much like the parched land that is revived by rain. "The fruit" to be brought forth (v 18) is meant by James to suggest that the healed (and forgiven) member can now take a productive place in the congregation again; the thought moves from the individual need (v 14) to corporate conditions that require attention (v 16). 4. Exhortation 4: Bring back the straying [Final Words] (5:19-20) The preceding reference to sin and pardon (5:15-16) has evidently prompted a reversion to these themes at the letter's close. The parenetic appeal is to the danger of the sin of apostasy ("staying from the truth") and the need to recover the errant fellow member. The short conclusion gives the appearance of being an isolated unit, devoted to the topos of pastoral care. The stress is on practical faith as 3:13-18 illustrate. The pastoralia does resemble the ethos and directives of the Rule of the Community at Qumran,

and even more the situation in Matt 18:15-17 with its individualizing tones and its stress on the sin of abandoning the fellowship and the steps required to readmit the sinner to community life. If we imagine a tightly knit and persecuted community from which the temptation to defect was everpresent, it is easy to see how the pastor would want to encourage his people to have regard to the wayward member and to make an effort actively to restore such a person. 5:19: Verses 19-20 from the closing section of the epistle. Absent from these verses are the usual greetings and benediction. Rather, James concludes his letter with an exhortation to refrain from disobedience. Such an ending is similar to 1 John: "Little children, keep yourself from idols" (5:21). "My brothers" is used for the last time by the author. This address may be James' way of signaling that he is finishing his letter. The idea of confession in vv 19-20 is an extension of the themes of confession and forgiveness of vv 13-18. The intent of James here to turn his readers from error sums up the overall purpose of this letter - indeed the term "wandering brother" recalls many serious problems addressed by this epistle (e.g., misuse of the tongue, jealousy, lack of concern for the poor, worldliness, quarreling). The use of "among you" indicates that v 19 is directed at a community member and not at those outside the church. The wanderer is either a professing Christian, whose faith is not genuine (cf. Heb 6:4-8; 2 Pet 2:20-21), or a sinning Christian who needs to be restored. For the former, the death spoken of in v. 20 is the "second death" (Rev. 21:8); for the latter, it is physical death (cf. 1 Cor 11:30). See also 1 John 5:16. The person who wanders is guilty of apostasy (i.e., rejection of the revealed will of God). Behind the term are the ideas of idolatry and ethical dualism. The person in question is accused of wandering from the truth. The truth mentioned here may include some type of aberration (2:19), but truth is something that is to be 'done' as well as believed. The person could easily be characterized as one who emphasizes orthodoxy (as in 2:19) more than orthopraxis. A radical conversion can describe the initial turning to God at the time of salvation, but (as is here) it can also refer to a turning back to God from whom one has strayed (Mark 4:12; Luke 1:16; 22:32). James has placed the burden of "reclamation" upon those of the church who are still in the fold. 5:20:The person who turns back (aorist participle) a "sinner from the error of his way" (Ezek 34:11) should know that a soul (psuke used here in the theological sense of the "eternal soul" as in 1:21) has been saved from death. The connotation of death here is that of eternal consequence rather than only a physical demise. The reference to "the covering of a multitude of sins", which parallels the saving of the person from death, recalls Prov 10:12. The phrase "covering of sins" implies forgiveness (Pss 32:1; 85:2; Dan 4:24; Rom 4:7) and the concept of a plurality ("many") of sins suggests the "extent of the forgiveness." Who is saved from eternal death and whose sins are covered? One option is that the person who is the reclaimer is pictured as saving his own soul. Yet the one who reclaims the lost is assumed to have already experienced forgiveness of sin and received the assurance of eternal life. It is more than likely that the "soul saved" and the "sins covered" are the two phrases referring to the sinner who was turned back to God. The Christian who is walking the way of righteousness is responsible for the "wanderer" and there is some type of blessing for the one who rescues the brother or sister from error. James is hinting that the one who reaches out to the deviant neighbor will receive a blessing, possibly in bringing about a strengthened community reflecting the law of love (2:8) and peace (3:18). James abruptly concludes his "sermon in epistolary form" by reminding his readers of his "apostolic goal", namely, that all should seek to walk with God in wisdom. Sin, which is attacked so directly in James' letter, is both a personal and a community problem. His desire is that all his readers deal with its threat to "eschatological perfection" (1:4), both on an individual level and in the lives of others. Community relations that were in prominent view in the preceding section (5:15-16) are brought once more into focus. Their experience of trial and attack makes this document one of admonitory encouragement delivered to believers in time of testing. Every time of persecution is an occasion when the weak members and the insecure adherents become tempted to fall away and to choose an easier life. The book of James, it seems, has both realities in its purview as the testamentary document that goes under the leader's name reaches its ending. Warnings about laxity and indifference to moral imperatives and a pastoral solicitude are the dominant notes on which the testamentary legacy of James ends. Questions to examine yourself to see how mature you are.

1. Am I becoming more and more patient in the testings of life? 2. Do I play with temptation or resist it from the start? 3. Do I find joy in obeying the Word of God, or do I merely study it and learn it? 4. Are there any prejudices that shackle me? 5. Am I able to control my tongue? 6. Am I a peacemaker rather than a troublemaker? Do people come to me for spiritual wisdom? 7. Am I a friend of God or a friend of the world? 8. Do I make plans without considering the will of God? 9. Am I selfish when it comes to money? Am I unfaithful in the paying of my bills? 10. Do I naturally depend on prayer when I find myself in some kind of trouble? 11. Am I the kind of person others seek for prayer support? 12. What is my attitude toward the wandering brother? Do I criticize and gossip or do I seek to restore him in love. /James1-5.doc