James 5

James started off by using a Hebraism from Amos 6:1 that the rich should weep for the miseries that will come upon them (eperchomenais) (v. 1). James is not necessarily and only thinking of wealth ingatherers in his own day, it will become clear within the next verse. Although he says that their riches are rotted and garments moth-eaten as if in the past, using the past verbs, yet, the next verse stretch out the event into a distant future far remote than James’ day. Their gold and their silver have rusted, sounding like it already happened but then James timed the context clearer by saying that their rust (ios) will be a witness (eis maturion humin estai) against them and will consume (pagetai) their flesh like fire (v. 3). He brings in eschatology by saying that it is “in the last days” (en eschatais hemerais) that they have stored up. Now we understand that James can see the role of wealthy people in the distant future near the end of time, in fact, in our time, storing up with no purpose. Like one wealthy millionaire did, he made his dog his sole receptor in his Testament. Again James used a Hebraism to open the next verse. Knowing the commands in Deuteronomy 24:14-15 well, he pointed out that the wealthy broke these commands by withholding the pay of the laborers on the field, which now cries out against them and their cries reached the Lord God Almighty (v. 4). These end-time wealthy “lived luxuriously on the earth and led a life of wanton pleasure”. The problem is that they have fattened their hearts/souls in a day of slaughter (v. 5). The “day of slaughter” in the context of the last days, will be the little time of trouble that will precede the Great Time of Trouble that Daniel spoke about just before Jesus comes in Daniel 12:1. It is also the righteous that they have condemned, or will condemn [from James’ time viewpoint into the future] and put to death. They do not resist (v. 6). James do have the Advent of Christ in mind since he asks all to be patient (makrothumesate) “until the coming of the Lord” (heos tes parousia tou kuriou) (v. 7). A farmer for example waits patiently for his produce until he gets the early and latter rain. Knowing what Joel promised and knowing what Luke described in Acts 2, we see hints of the early and latter rain promises of the Holy Spirit for the harvest of souls here. In similar way he hopes the readers will also be patient “for the coming of the Lord is at hand” (v. 8) (oti he parousia tou kuriou eggiken). Did James thought the Lord is coming in his day? No. He is not so unaccustomed about the book of Daniel predictions as some wish to see. He is looking into the future to the Hell fire in verse 3 at the end of the Milllennium, to the time of Little Trouble before the close of the Door of Mercy in verse 5, the early and latter rain events in verse 7 with the patient call for the Coming of the Lord delay. The nearness is not in his own time. It is that generation that in future will be the wealthy gatherers and entertainment seekers, they should be patient, they are suffering at the hand of the wealthy, they will receive the Latter Rain, the remnant of that time, which is ours today, should strengthen their hearts. All past tense verbs by James in this chapter is made future by the use of some future verbs but also by explicit references to the Advent of Christ and eschatology. At this time, they are not to complain against one another so that they may not be judged. “The Judge is standing before the door” (v. 9). Just before the Door of Mercy closes, the Judge will stand near that door. In the Investigative Judgment the thrones were placed and they sat to Judge. When Christ stands up in Daniel 12:1 the Time of Jacob’s Trouble kicks in. James is fully equipped with prophetic chronology of events. As an example of suffering during the Little Time of Trouble and the Time of Jacob’s Trouble they are to look at the patience of the prophets of old and their suffering (v. 10). Just like Daniel 12:13 counts people blessed who endured so also James (v. 11). Job is mentioned as an example and the character of God will be revealed as full of compassion and merciful. James wants to follow a gentle counsel which is contrary to the advice of cynics and so he presented the content of Matthew 5:34-37 that they should not swear and let their yes be yes so that they may not fall under judgment (v. 12). Then James used a number of rhetorical questions in a list: Is anyone suffering? Let them pray (v. 13a); Is anyone cheerful? Let them sing praises (v. 13b); Is anyone sick? Call the elders and let them anoint the person and pray (v. 14). James is convinced of the power of prayer. The sick will be restored, the Lord will raise them up (in the Day of Resurrection) and if they have sins the Lord will forgive all sins (v. 15). Confession of wrongdoings against one another, praying for each other can help with healing. Healing in spirit and physically. “The effective prayer of the righteous can accomplish much” (v. 16). Elijah was a man like all of us but he prayed and God answered his prayers (v. 17-18).  My father said that the reason Elijah had to pray in one event six times to be answered in the seventh, is so that we may learn the lesson that it is not the prayer style that accomplish but that God is the Giver and Provider. Then James indicates the value of a ministry to the wayward. If anyone can bring people back to church after they have gone astray “let him know that he who turns a sinner from the error of his way will save his soul from death, and will cover a multitude of sins” (v. 20). There is a reason for this: soul winning is the biggest business of God and it has all His attention, interest and support.

Dear God

James reminds us of difficult times for us to experience but that patience is needed especially at the time of the end. Help us, to live for the Lord and for the salvation of the wayward. Amen.

Koot van Wyk, (DLitt et Phil; ThD) Kyungpook National University, Department of Liberal Education, Sangju, South Korea; conjoint lecturer of Avondale College, Australia