Verse By Verse Through James

Chapter Five

James 5:1 “Go to now, ye rich men, weep and howl for your miseries that shall come upon you.”

• When we looked at James 4:13, we saw the phrase “Go to now” there as well. The phrase simply means “Come now” or “Come on now.”
• Remember some of what we have talked about concerning the rich already in this letter (James 1:9-11 and James 2:1-13).
• Prosperity is dangerous (Deuteronomy 8:1-20, Proverbs 15:16, Proverbs 23:4, Mark 10:17-25, and Luke 12:13-21).
• Israel had a history of abuses among the wealthy (Jeremiah 5:26-29, Ezekiel 22:27-29, Micah 2:1-2, and Micah 6:9-16).
• That history reveals how those guilty still think they’re God’s people (Micah 3:9-11).
• That they should weep and howl reflects back to what we discussed in chapter four (James 4:6-10).

• There is the principle that earthly wealth rusts and corrupts (Matthew 6:19-21). This is not the point here (cf. James 5:4-6).
• The point here is about how they have obtained their wealth (Proverbs 10:2, Proverbs 13:11, Proverbs 20:21, and Jeremiah 17:11).
• While the garments of the wealthy might be highly esteemed among the erring (James 2:2-3), they are useless in the sight of God.
• In regard to both their wealth and garments, think about what was said to the church in Laodicea (Revelation 3:17-19).

• Simply put, their wealth is a witness against them. Consider for example, those who had taken what belongs to others (Mark 12:38-40).
• Or even, those who taught in a predatory manner (Isaiah 56:10-12, Jeremiah 22:13-19, II Peter 2:1-3, and II Peter 2:14).
• Truly, you know them by their fruit (Matthew 7:15-20).
• Those who gather in by abusing others have judgment to come in their future. In general, earthly wealth is the only treasure some will have (Luke 16:19-25). Thus, the biblical principle of you reap what you sow (Job 4:8, Proverbs 22:8, and Galatians 6:7-8).

• As Jews, they certainly knew it was wrong to defraud someone of earned wages (Leviticus 19:13, Jeremiah 22:13, Malachi 3:5, and Mark 10:19).
• Even the principle of dishonesty when it comes to business dealings in general was long ago known to be wrong (Leviticus 19:35, Deuteronomy 25:13-15, Proverbs 20:10, and Proverbs 20:23).  
• The ox was due his reward for working (Deuteronomy 25:4) just as the laborer is worthy of his hire (I Corinthians 9:9-14).
• The reference to being the “Lord of the saboath” not only speaks to the authority of the Lord, but also to the principle of labor and what is due to the laborer (i.e. Exodus 23:12).
• The cries being heard is a stern warning (Deuteronomy 24:14-15 and Luke 18:1-8; cf. II Thessalonians 1:3-10).

• They were living it up (so to speak). How ignorant is that (Isaiah 47:1-11, Amos 6:1-14, etc.)? Go back and consider what we discussed at James 5:1.
• “Wanton” means: “to live luxuriously, lead a voluptuous life, (give one’s self to pleasure)” (Thayer’s Greek-English Lexicon; Strong’s # 4684). Cf. I Timothy 5:6 “liveth in pleasure.”
• The idea of living it up as in the day of slaughter (Isaiah 22:13 and Luke 15:23).
• Again, as we have before discussed in this context, the problem was that they were living a life of luxury through unjust gain (Ezekiel 22:1-12; cf. Proverbs 28:8).

• How might they have condemned the just? Consider what Jesus said (Matthew 12:1-8).
• The Greek word translated “killed” is always in relation to murder in the New Testament (Matthew 5:21, Matthew 19:18, Matthew 23:31, Matthew 23:35, Mark 10:19, Luke 18:20, Romans 13:9, James 2:11, and James 4:2).
• Speaking of the just, think of Jesus, Cornelius, those who live by faith, etc. (Acts 3:14, Acts 10:22, Romans 1:17, Titus 1:8, and II Peter 2:7-8).
• There were those that killed the saints thinking they were doing God service (John 16:1-3). THIS IS NOT THAT! This is the context of those who were abusing the just for their own gain (James 5:1-5).
• Think about how Jezebel conspired for the murder of Naboth (I Kings 21:1-16).
• Murder had long been a problem among those proclaiming to be God’s people. The problem is as old as Cain and Abel (Genesis 4:1-11).
• Jeremiah wrote of a time wherein poor innocents had been killed in Israel (Jeremiah 2:34). King Manasseh filled Jerusalem with the blood of the innocent (II Kings 21:16).
• When you think of those not resisting, think of Stephen (Acts 7:51-60).

• Cf. James 5:8; James 5:10-11
• For those abused, patiently endure as did Abraham (Hebrews 6:13-15). Interestingly, the Greek word translated “patient” [μακροθυμέω; Strong’s # 3114] is also translated “have patience” (Matthew 18:26 and Matthew 18:29), “bear long” (Luke 18:7), “suffereth long” (I Corinthians 13:4), and “longsuffering” (II Peter 3:9).
• The coming of the Lord was contextually (James 5:8) nigh [near]. We will talk about that in the next verse.
• The Spirit had James illustrate what it means to wait with patience by using a farming illustration; waiting for the early and latter rain (cf. Deuteronomy 11:14).

• In connection to the previous sentence (James 5:7), be patient.
• The Greek word translated “stablish” [στηρίζω] is also translated “strengthen” (Luke 22:32 and Revelation 3:2) as well as other terms (Strong’s # 4741).
• Think about the need to guard one’s heart and why that is important (Proverbs 4:23).
• Under the Law of Moses, soldiers were sent home if they were fainthearted (Deuteronomy 20:8).
• The coming of the Lord that James is referencing cannot be the final coming, the Judgment Day (Mark 13:31-32 and II Peter 3:9-14).
• There are various coming days of the Lord throughout the Scriptures. Times of Judgment, but not the final judgment (Isaiah 13:1-17, Isaiah 34:1-8, Ezekiel 30:1-6, Obadiah 1:1-3; 1:13-18, Acts 5:1-11, Revelation 2:5, Revelation 2:16, etc.).
• Those to whom this letter is written were tied to Jerusalem (James 1:1 and Acts 8:1-4). The destruction coming to Jerusalem that occurred historically in AD 70 was foretold by Jesus (Matthew 23:37-24:34). This was a day of Judgment, not THE day of Judgment, that is referenced most notably in the New Testament (Romans 13:12, Hebrews 10:25, and I Peter 4:7). They knew it was near, at hand, etc.

• The word translated “grudge” means: “to make (intransitively be) in straits, that is, (by implication) to sigh, murmur, pray inaudibly: - with grief, groan, grudge, sigh” (Strong’s # 4727). The Greek word is also translated as: “sighed” (Mark 7:34), “groan” (Romans 8:23, II Corinthians 5:2, and II Corinthians 5:4), and “grief” (Hebrews 13:17). This is NOT the way the English word “grudge” is generally used.
• We have addressed a lot in this letter about how they mistreated one another (James 2:1-9, James 3:14, James 4:1, James 4:11, James 5:6, etc.).
• Saints should NOT speak under their breath, sigh against, etc. brethren. Saints are to be at peace, love, and are to edify one another (Romans 12:10, Romans 14:19, Ephesians 4:1-3, and I Thessalonians 5:11-14).
• Just in general, saints are supposed to be this way (Philippians 2:14-16).
• Murmuring, sighing, groan against brothers and sisters leads to condemnation (cf. II Peter 2:6; [being damned; Mark 16:16]).
• The Judge is in reference to Jesus (II Corinthians 5:10).
• At the door means being near (cf. Matthew 24:33).

• James makes a clarification [“who have spoken in the name of the Lord”]. There were false prophets (Jeremiah 5:31, Jeremiah 14:14, and II Peter 2:1).
• To be clear, look at the one who spoke in the name of the Lord. They knew such if the prophesy came true (Deuteronomy 18:20-22).
• Look at the true prophets for examples of suffering affliction and of longsuffering; forbearance (Luke 6:22-23; cf. I Kings 18:4, Nehemiah 9:26, II Chronicles 24:20-22, II Chronicles 36:14-16, and Jeremiah 38:6-13).

• Those that endure are counted happy. Why? Salvation is the reason why (Matthew 5:10-12, Matthew 10:22, Matthew 24:13, II Timothy 2:12, and James 1:12).
• Job suffered much (Job 1:1-2:13).
• He did err with his mouth (Job chapters 3-41).
• Once he repented, his endurance paid off as we see the Lord is pitiful (Job 42:1-17).

• “Above” [in front of] “all things” don’t swear or take oaths (Matthew 5:33-37).
• Understand the “above” [in front of] “all things” to be in this particular context. For, we have other contexts with similar statements (Ephesians 6:16, Colossians 3:14, I Peter 4:8, and III John 1:2).
• Let your word of confirmation be sufficient (Proverbs 12:17, Ephesians 4:25, and Colossians 3:9).
• Have your conduct be such that people trust in your word (Romans 12:17) so that if any question arises your conduct speaks for you (I Peter 2:12 and I Peter 3:14-17).
• The word translated “condemnation” [ὑπόκρισις] here mean’s hypocrisy as translated in the other Scriptures the word is used in (Matthew 23:28, Mark 12:15, Luke 12:1, I Timothy 4:2, and I Peter 2:1) with one exception being “dissimulation” (Galatians 2:13).
• They had already been taught not to boast as in having control of tomorrow (James 4:13-16).
• So, don’t promise with an oath because so much is beyond human control (Ecclesiastes 9:11).

• If afflicted, enduring hardship, pray (I Peter 5:6-7).
• Should you pray for God to handle your hardship? No! Hardships are expected for saints and saints are the ones that have to endure through them (Mark 13:13, II Timothy 2:3, II Timothy 4:5, and Revelation 2:8-10).
• He is not telling them something opposite of what he did earlier in this letter (James 1:1-4).
• The prayer as saints endure through hardships for being a Christian is to be thankful for such (Acts 5:40-41, Romans 5:3, I Peter 2:19, and I Peter 4:13-16). Rejoice (Matthew 5:10-12)!
• Singing and joy are often tied together (Psalms 27:6, Psalms 67:4, Psalms 95:2, and Isaiah 52:9).
• Even in times of grief, saints can find reason for joy and the ability to sing (Acts 16:16-25).

• The sick within the congregation could call for the elders to pray and anoint [smear or rub] with oil to physically save them (cf. Mark 6:13).
• The prayer of faith saved the sick (Acts 28:8-9). Why? (Galatians 3:1-5 and Hebrews 2:1-4).
• Yet, God was not the church physician who took away all physical illnesses of saints (II Corinthians 12:1-10).
• The age of miracles [spiritual gifts] has passed (I Corinthians 12:1-13:13).
• For those who deny such, the simple test is to prove it (I Thessalonians 5:21). Examples: Mark 16:15-20, Acts 8:5-8, Acts 9:32-43, and Acts 28:1-6
• Apart from the physical, the spiritual is included at the end of this verse which works into the following verse (James 5:16). We will talk of that there!

• First, this verse is not teaching that you confess your sins to man rather than God. For forgiveness, an erring Christian must repent and confess their sins to God (Psalms 32:5, Proverbs 28:13, Luke 13:1-5, Romans 2:1-4, and I John 1:7-2:2).
• In this context of this letter, we have seen there were several transgressions of brethren against brethren (James 2:1-9, James 4:1, and James 5:1-6). There are also implied issues (ex. James 1:26-27, James 3:1-2, etc.). In this situation, there is the need of confessing those faults and seeking forgiveness from each other (Luke 17:1-4).
• In a more general application, think about the error of a new babe in Christ and his request (Acts 8:5-24).
• In the general, we account that God hears the faithful and does not hear the sinner (Proverbs 28:9, Isaiah 59:1-3, John 9:31, and I Peter 3:12). So, please pray for me (asking such of the faithful) is certainly a good way to reach God for forgiveness.
• The prayer of the righteous man availeth [can do] much (I John 3:22 and I John 5:14-15; cf. James 4:3). The miraculous then comes into play in the next two verses (James 5:17-18) as we come back to the point of verses 14-15.

• I Kings 17:1-16, I Kings 18:1-2, and I Kings 18:41-46 (For the whole account just read I Kings 17-18 the whole way through.).

• What is meant by “err” (James 1:13-16)?
• This is not addressing personal sins against another brother or sister (cf. Matthew 18:1-20).
• Brethren, in many cases, have a responsibility to try and restore erring saints (Galatians 6:1-2, Hebrews 3:12-13, and Jude 1:22-23).
• Some who have erred do not fit this instruction (Romans 16:17-18 and Titus 3:9-11).
• Some are not fit to fulfill this instruction (Matthew 7:1-5).
• Sometimes disciplinary actions need to taken when other means (i.e. I Timothy 5:20) have not worked (I Corinthians 5:1-13 and II Thessalonians 3:6-15).
• To convert one back is to hide a multitude of sins (I Peter 4:8).
• Sins that God has forgiven are gone (Hebrews 8:12).
• This is through the blood of Christ (Colossians 1:12-14 and I John 1:7).