James lesson #22 patient, prayerul, perseverance

22
Patient, Prayerful, Perseverance
4/26/10: vv 5: 7-20

X.The Test of Patient Endurance (5:1-11); XI.The Test of Truthfulness (5:12)
XII The Test of Prayerfulness (5:13-18) and;
XIII. The Test of True Faith (5:19, 20)

James 5:7 (KJV) 7Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. 8Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh. 9Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door. 10Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience. 11Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy. 12But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation. 13Is any among you afflicted? let him pray. Is any merry? let him sing psalms. 14Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: 15And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him. 16Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much. 17Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. 18And he prayed again, and the heaven gave rain, and the earth brought forth her fruit. 19Brethren, if any of you do err from the truth, and one convert him; 20Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.

After accusing the rich in vv1-6, rebuking them by addressing them as “rich men” he now figuratively turns away from them and returns to the intimate “brethren” shifting from harsh condemnation to sensitive consolation, telling his readers to be patient in the midst of suffering, even if at the hands of rich “Christians”. His use of “therefore” is an indication that he is bringing his letter to a close, offering encouragement in adversity. He returns to some of the points he has previously made: patience; hope; prayer; and faith. Added to this is the warning of the coming of the Lord and Judge which will happen very soon.


1.patience
• Vv5:7-12 7Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. 8Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh. 9Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door 10Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience. 11Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy. 12But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation..

He makes the transition to a new group of people with “brethren, and to a new subject with “therefore, these “brethren are apparently suffering some form of oppression to which he councils them to persevere – to be patient, like the farmer waiting for the early and latter rains which will come in their due time; likewise, the Lord is soon coming and Justice will then be administered. As an example of patient endurance he reminds them of the who suffered and yet persevered, accomplishing what God had intended them do;

and Job, the classic example of suffering terrible adversity without wavering : Job 13: 13Hold your peace, let me alone, that I may speak, and let come on me what will. 14Wherefore do I take my flesh in my teeth, and put my life in mine hand? 15Though he slay me, yet will I trust in him: but I will maintain mine own ways before him. 16He also shall be my salvation: for an hypocrite shall not come before him. 17Hear diligently my speech, and my declaration with your ears. 18Behold now, I have ordered my cause; I know that I shall be justified.

The Translators handbook has a pretty good discussion of James admonition to not swear:
James 5.12.
This verse begins a subsection on the general theme of prayer. Even though some scholars do not see any connection between this verse and the ones before and after, we can see that it is somewhat related to the theme of prayer, in that “swearing” is a wrong way of calling upon God in prayer (Laws).
But above all is literally “Before everything (else).” This can be taken to mean that the exhortation introduced by this formula is the conclusion of a series of exhortations and is the most important of them all. However, it seems best to take it as a transition to a new line of thought with emphasis. The phrase above all, as used here, does not have to mean that the warning against swearing is more important than other exhortations; it probably means that what follows as a whole is important. It also signals that James is bringing his letter to a close. The familiar expression my brothers (meaning “brothers and sisters” or “fellow believers”) also serves to mark the transition, in addition to above all.
Do not swear, either by heaven or by earth or with any other oath: this prohibition is very similar to the teaching of Jesus recorded in Matt 5.33-37, even though there are some differences. The common message is that truthfulness should be dependable, so much so that no oath is needed to support it. Swearing is prohibited because it involves using the name of God in order to convince others that what you promise and say is true and will be kept. The law does not prohibit oaths, but it demands that a person must be true to any oath he or she has taken (Lev 19.12). The most binding of all oaths is to call upon God to witness the truth of the oath. It may be observed that “to swear” or “to make an oath” often involves calling upon a sacred being (such as some deity or God) or an object (such as heaven, earth, or Jerusalem) to be the witness, with the understanding that, if the oath made is not kept, the one who made the oath would be punished by the deity or God. In many languages there are expressions for swearing that carry this sense, and so there is no problem in choosing the right terms to translate do not swear. In languages where this sort of expression is not available, we may have to say exactly what we mean; for example, “Do not ask God to testify that your statement is true.”
Following the teaching and tradition of not making wrong use of the sacred name of God (Exo 20.7), people would swear by heaven (because it is God’s dwelling place) or by earth (because it is God’s footstool). So to swear by heaven or by earth is a substitute for using the name of God, equivalent to swearing by God’s name. The expression or with any other oath shows that people did also use other sacred things or places in the oath; for example, they obviously did swear by Jerusalem (Matt 5.35).
But let your yes be yes and your no be no: what James wants his readers to have is total truthfulness and honesty. A simple “yes” or “no” should count. Here but is adversative, countering the point just made. The imperative may be rendered more naturally as “If you mean Yes you must say Yes, and if you mean No you must say No” (Brc), or “You must say ‘Yes’ when you mean yes; you must say ‘No’ when you mean no.”
That you may not fall under condemnation: this is the reason for demanding avoidance of swearing. The condemnation is by God, and this may be made clear. We may restructure this final clause as “so that God will not condemn you” or “then you will not come under God’s judgment” (TEV, FRCL). (JinLoh and Hatton)

2.the test of prayerfulness (v13-18) and the test of true faith (v 19-20)

The bible knowledge Commentary provides an excellent insight into vv13-20:

C. Share in prayer (5:13-20).
A fitting climax to James’ letter is his emphasis on prayer. The greatest assistance any believer can offer another is faithful prayer. Prayer is clear evidence of care. Prayer is the “hotline” to the One who can provide for any need no matter how complex or impossible it may seem. To share in prayer, a believer must have a sensitivity to someone’s needs, engage in diligent supplication for those needs, and recognize the significance of those needs.
1. SENSITIVITY TO NEEDS (5:13).
5:13. Perhaps the two greatest weaknesses in the average church today are the areas of prayer and praise. The reason for these weaknesses may be traced to insensitivity. There is much need for prayer and much cause to praise. Suffering should elicit prayer. Sufficiency should elicit praise. James used several questions to stress these points. Is any one of you in trouble? “In trouble” (kakopathei, “suffering ill”; cf. v. 10) relates to suffering from any source. Is anyone happy? Let him sing songs of praise. “Praise” (psalletō) originally meant “to play on a stringed instrument.” The verb is used only four times in the New Testament (cf. Rom. 15:9; 1 Cor. 14:15; Eph. 5:19).
2. SUPPLICATION FOR NEEDS (5:14-18).
5:14-15. James asked a third question and then answered it fully. Is any one of you sick? A great deal of misunderstanding has resulted from these verses. Some seem to teach from this passage that full physical health is always just a prayer away. Others have found in this passage justification for “extreme unction” (a practice begun in the eighth century). Still others have tried to relate the process outlined by James to the modern practice of invoking God (“pray over him”) and using medicine (“anoint him with oil”)—prayer plus a physician.
The heart of the problem lies in just what James meant when he referred to the “sick.” Actually there is no reason to consider “sick” as referring exclusively to physical illness. The word asthenei literally means “to be weak.” Though it is used in the Gospels for physical maladies, it is generally used in Acts and the Epistles to refer to a weak faith or a weak conscience (cf. Acts 20:35; Rom. 6:19; 14:1; 1 Cor. 8:9-12). That it should be considered “weak” in this verse is clear in that another Greek word (kamnonta) in James 5:15, translated sick person, literally means “to be weary.” The only other use in the New Testament (Heb. 12:3) of that word clearly emphasizes this same meaning.
James was not referring to the bedfast, the diseased, or the ill. Instead he wrote to those who had grown weary, who had become weak both morally and spiritually in the midst of suffering. These are the ones who should call for the help of the elders of the church. The early church leaders were instructed (1 Thes. 5:14) to “encourage the timid” and “help the weak” (asthenōn).
James said that the elders should pray over him and anoint him with oil. It is significant that the word “anoint” is aleipsantes (“rub with oil”) not chriō (“ceremonially anoint”). The former is the “mundane” word and the latter is “the sacred and religious word” (Richard Chenevix Trench, Synonyms of the New Testament, ninth ed. Reprint. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1950, pp. 136-37). “Therefore James is not suggesting a ceremonial or ritual anointing as a means of divine healing; instead, he is referring to the common practice of using oil as a means of bestowing honor, refreshment, and grooming” (Daniel R. Hayden, “Calling the Elders to Pray,” Bibliotheca Sacra 138. July/September 1981: 264). The woman “poured” (aleiphō) perfume on Jesus’ feet (Luke 7:38). A host “put oil” (aleiphō) on the head of his guest (Luke 7:46). A person who is fasting should not be sad and ungroomed, but should “put oil” (aleiphō) on his head, and wash his face (Matt. 6:17). Thus James’ point is that the “weak” (asthenei) and “weary” (kamnonta) would be refreshed, encouraged, and uplifted by the elders who rubbed oil on the despondents’ heads and prayed for them.
For the fallen, discouraged, distressed weary believer, restoration is assured and the elders’ prayer offered in faith will make the sick person (lit., “weary one”) well (i.e., will restore him from discouragement and spiritual defeat), and the Lord will raise him up.
That the restoration is spiritual, not physical, is further clarified by the assurance, if he has sinned, he will be forgiven. Many physically ill Christians have called on elders to pray for them and to anoint them with oil, but a sizable percentage of them have remained sick. This fact suggests that the passage may have been mistakenly understood as physical restoration rather than spiritual restoration.
5:16. The conclusion is clear: therefore confess your sins to each other and pray for each other. A mutual concern for one another is the way to combat discouragement and downfall. The cure is in personal confession and prayerful concern. The healing (that you may be healed) is not bodily healing but healing of the soul (iathēte; cf. Matt. 13:15; Heb. 12:13; 1 Peter 2:24). It is the powerful and effective . . . prayer of a righteous person that brings the needed cure from God. This of course relates to the closing two verses of James’ letter. If James 5:14-16 refer to physical healing, then those verses seem disjointed with the verses before and after them.
5:17-18. James again gave an example well known to his Jewish audience. First, it was the prophets (v. 10), then Job (v. 11), and now Elijah. James identified Elijah as a fellow sufferer. A man just like us could be translated “a man of like feeling” or “of similar suffering” (homoiopathēs; cf. kakopathei in vv. 10, 13). Elijah knew all the frailties of human nature but “in prayer he prayed” (proseuchē prosēyxato), that is, he prayed earnestly, and rain was withheld and later restored (1 Kings 17:1; 18:41-46). Earnest and persistent prayer, of course, is essential, whereas halfhearted prayer is self-defeating (cf. James 1:6-8).
3. SIGNIFICANCE OF NEEDS (5:19-20).
5:19-20. James’ last appeal to his readers has a touch of tenderness and a clear note of encouragement to those who have helped others who have grown weary and have fallen from the way. My brothers, he wrote, “if any one among you strays from the truth, and someone turns him around, let him know that the one who turns him back from his error will save his soul from death and will hide a multitude of sins” (author’s trans.).
These who have lost their way are the “sick ones” of the church family. They have wandered away. The Greek word here (planēthē) suggests one who has missed his path and is hopelessly lost. “Planet” was taken from this Greek word to convey the idea that the luminaries were “wandering stars” (cf. Jude 13), not “fixed” like the rest.
Wandering ones need to be brought back to the fold. James referred here not to evangelism but to restoration. Revival, not redemption, is in view. The rescue action is of great significance. A lost sheep is saved from destruction and his sins (the sins of the restored one, not the restorer) are covered as if a veil were thrown over them (cf. 1 Peter 4:8). He can move ahead again on the path toward spiritual maturity.
James has given clear instructions about how to achieve practical holiness and spiritual maturity. His pointed exhortations were designed to stab the consciences and stir the souls of his beloved Jewish brothers. Stand with confidence, serve with compassion, speak with care, submit with contrition, and share with concern. A believer should be what God wants him to be, do what God wants him to do, say what God wants him to say, sense what God wants him to sense, and share what God wants him to share. Spiritual maturity involves every aspect of life.















There are several indications that suggest that James is bringing his letter to a close. First, he uses the conjunction therefore that functions both as a transition and to introduce a summary. Another formal feature that supports this is the fact that there is a return to some of the themes that figure prominently in the earlier part of the book; for example, those of patience, prayer, and faith. Then there is also a call to hope and patience, with a warning to readers of the coming of the Lord and the Judge, which will happen very soon (verses 7-8).