James Chapter 4
4:1-3. Chapter 3 ended by stressing the peace that results from heavenly wisdom. Now James emphasizes the strife
so common among his readers, stemming from their unsatisfied, selfish desires. Instead of wrestling with God in
prayer, these believers are striving with one another.
4:4. As Israel was a spiritual adulteress, unfaithful to God, so the church is a spiritual adulteress when she is the
unfaithful bride of Christ (cf. Hos. 2:5, 19, 20; Matt. 12:39). One cannot be both a lover of God and a lover of the
world.
4:5, 6. Although many believe that verse 5 refers to the positive ministry of the indwelling Holy Spirit., yearning
jealousy over the believer, the tenor of verses 4 and 5 is negative, speaking of man's envy. The good work of God
begins at verse 6 in contrast to 4 and 5as the conjunction indicates. But he giveth more grace is literally "greater
grace" (Gr. meizona). God gives grace that is greater than the world's attraction of verse 4 and the inner lust of
verse 5 (cf. Rom. 5:20), and so can withstand both.
4:7-10. Therefore: The exhortations that follow logically result from the conditions in verses 1-6. Resist the devil: Do
not submit to, fear, or flee from Satan, but stand against him (1 Pet. 5:8-10. Satan cannot lead into sin against one's
will. Draw nigh: God will not be unmoved; His welcoming response is always near (cf. Deut. 4:7; Lam. 3:57; Luke
15:20). Hands and hearts: The cleansing of one's life must involve but outward deeds and inner thoughts (cf. Ps.
24:3, 4).
4:13, 14. This one is a fool, for he thinks he knows something that he doesn't. He presumes he has the resources to
control his destiny (cf. Prov. 27:1; Luke 12:13-21).
4:15. This, or that: This verse teaches that God does have something for Christians to do and that they should plan
accordingly. James condemns only elaborate planning that omits God. (cf. Prov. 16:9).
4:17. To do good here requires including God in one's plans. Omitting God is not merely bad planning; it is sin.
James Chapter 5
5:1-6. Ye rich men: James's common address, "brethren," is not found once in this section. By contrast, it occurs
four times in verses 7-12. James is now addressing wealthy, unsaved Jews who have poor Jews working for them.
They have mistreated the poor, so God's judgement will fall on them.
5:3. Ironically, they have stored up treasure for their last days (retirement), which God will use against them in the
last days.
5:4. The Lord of Sabaoth, meaning the Lord of Hosts (i.e., of Armies), describes the omnipotent, avenging
character of the God who sees and hears this injustice.
5:7, 8. The coming of the Lord: Few doctrines concerning Jesus Christ are taught in James. His vicarious death and
resurrection are omitted, yet Christ's return is cited to encourage patient endurance. Early and latter rain: Farmers
in Palestine absolutely depended on two rainy seasons, late fall and mid-spring, for their crops.
5:12. Above all things: James is not saying that the pronouncement of oaths involves his greatest teaching in the
book. But he connects it with verses 7-11 (possibly also vv. 1-6), as an important instruction concerning the
suffering of affliction. He admonishes believers not to curse or invoke God's wrath on those who mistreat them.
5:14. Though God often heal through medicine, the use of oil here is mainly symbolic because (1) it is applied in the
name of the Lord; (2) it is the Lord who will raise him up; and (3) Luke 10:34 uses a different Greek word to
describe the medicinal anointing of an injured traveler.
5:15. The prayer of faith entails both the prayer of the sick person and the prayer of the elders who in faith meet the
requirements of this passage. But it suggests much more, because this faith is effectual. Some sick have had little
faith, yet have been healed (Acts 3:4-8); others, like Paul, have had great faith, yet have not been healed (2 Cor.
12:7-10). Further, those who possessed the gift of healing in the early church were at times unable to perform
healing as they may have wished (cf. 2 Tim. 4:20). The Greek text suggest this reading: "The prayer produced by
that faith will heal." The prayer that results from true faith is effective. Elijah experienced this prayer of faith (vv. 17,
18). Elijah knew God's Word and will, and so persistently prayed (1 Kin. 18:36, 37, 42-46). Faith is people acting in
accordance with God's known purpose (1 John 5:14). The prayer of faith does not include a gift of healing. It does
not exert extraordinary spiritual strength (Acts 3:12); otherwise all spiritual Christians would be healthy (but cf. 3
John 2). Nor does it merely involve the ritual of verse 14. The prayer of faith discerns God's will and preserves until
it is accomplished. God's will, however, is not to heal in every case, and true faith can discern and accept that (Rom.
8:26, 27).
5:19, 20. Any of you: Since James is addressing Christian readers, the errors he mentions may be any of those
discussed throughout this epistle. Convert does not here mean to save, but to restore, as in Luke 22:32. Death is
the physical death by which God sometimes punishes His disobedient people (Acts 5:5-10; 1 Cor. 11:30; 1 John
5:16).
Page 4