Bible Commentaries

Ye also (και υμεις — kai humeis). As well as the farmers.

Stablish (στηριχατε — stērixate). First aorist active imperative of στηριζω — stērizō old verb, (from στηριγχ — stērigx a support) to make stable, as in Luke 22:32; 1 Thessalonians 3:13.

Is at hand (ηγγικεν — ēggiken). Present perfect active indicative of εγγιζω — eggizō common verb, to draw near (from εγγυς — eggus), in James 4:8, for drawing near. Same form used by John in his preaching (Matthew 3:2). In 1 Peter 4:7 the same word appears to have an eschatological sense as apparently here. How “near” or “nigh” did James mean? Clearly, it could only be a hope, for Jesus had distinctly said that no one knew when he would return.

Murmur not (μη στεναζετε — mē stenazete). Prohibition with μη — mē and the present active imperative of στεναζω — stenazō old verb, to groan. “Stop groaning against one another,” as some were already doing in view of their troubles. In view of the hope of the Second Coming lift up your heads.

That ye be not judged (ινα μη κριτητε — hina mē krithēte). Negative purpose clause with ινα μη — hina mē and the first aorist passive subjunctive of κρινω — krinō As already indicated (James 2:12.; James 4:12) and repeated in James 5:12. Reminiscence of the words of Jesus in Matthew 7:1.

Standeth before the doors (προ των τυρων εστηκεν — pro tōn thurōn hestēken). Perfect active indicative of ιστημι — histēmi “is standing now.” Again like the language of Jesus in Matthew 24:33 (επι τυραις — epi thurais) and Mark 13:29. Jesus the Judge is pictured as ready to enter for the judgment.

For an example (υποδειγμα — hupodeigma). Late word for the old παραδειγμα — paradeigma from υποδεικνυμι — hupodeiknumi to copy under, to teach (Luke 6:47), here for copy to be imitated as in John 13:15, as a warning (Hebrews 4:11). Here predicate accusative with τους προπητας — tous prophētas (the prophets) as the direct object of λαβετε — labete (second aorist active imperative of λαμβανω — lambanō).

Of suffering (της κακοπατιας — tēs kakopathias). Old word from κακοπατης — kakopathēs (suffering evil, κακοπατεω — kakopatheō in James 5:13; 2 Timothy 2:3, 2 Timothy 2:9), here only in N.T.

Of patience (μακροτυμιας — makrothumias). Like μακροτυμεω — makrothumeō in James 5:7. See both μακροτυμια — makrothumia and υπομονη — hupomonē in 2 Corinthians 4:6; Colossians 1:11 (the one restraint from retaliating, the other not easily succumbing).

In the name of (εν τωι ονοματι — en tōi onomati). As in Jeremiah 20:9. With the authority of the Lord (Deissmann, Bible Studies, p. 198).

We call blessed (μακαριζομεν — makarizomen). Old word (present active indicative of μακαριζω — makarizō), from μακαριος — makarios (happy), in N.T. only here and Luke 1:48. “We felicitate.” As in James 1:3, James 1:12; Daniel 12:12.

Ye have heard (ηκουσατε — ēkousate). First aorist (constative) active indicative of ακουω — akouō As in Matthew 5:21, Matthew 5:27, Matthew 5:33, Matthew 5:38, Matthew 5:43. Ropes suggests in the synagogues.

Of Job (Ιωβ — Iōb). Job did complain, but he refused to renounce God (Job 1:21; Job 2:10; Job 13:15; Job 16:19; Job 19:25.). He had become a stock illustration of loyal endurance.

Ye have seen (ειδετε — eidete). Second aorist (constative) active indicative of οραω — horaō In Job‘s case.

The end of the Lord (το τελος κυριου — to telos kuriou). The conclusion wrought by the Lord in Job‘s case (Job 42:12).

Full of pity (πολυσπλαγχνος — polusplagchnos). Late and rare compound (πολυσ σπλαγχνον — polusοικτιρμων — splagchnon), only here in N.T. It occurs also in Hermas (Sim. v. 7. 4; Mand. iv, 3). “Very kind.”

Merciful (οικτειρω — oiktirmōn). Late and rare adjective (from oikteirō to pity), in N.T. only here and Luke 6:36.

Above all things (προ παντων — pro pantōn). No connection with what immediately precedes. Probably an allusion to the words of Jesus (Matthew 5:34-37). It is not out of place here. See the same phrase in 1 Peter 4:8. Robinson (Ephesians, p. 279) cites like examples from the papyri at the close of letters. Here it means “But especially” (Ropes).

Swear not (μη ομνυετε — mē omnuete). Prohibition of the habit (or to quit doing it if guilty) with μη — mē and the present active imperative of ομνυω — omnuō The various oaths (profanity) forbidden (μητε — mēte thrice) are in the accusative case after ομνυετε — omnuete according to rule (ουρανον γην ορκον — ouranonητω — gēnειμι — horkon). The Jews were wont to split hairs in their use of profanity, and by avoiding God‘s name imagine that they were not really guilty of this sin, just as professing Christians today use “pious oaths” which violate the prohibition of Jesus.

Let be (εστω — ētō). Imperative active third singular of ινα μη υπο κρισιν πεσητε — eimi late form (1 Corinthians 16:22) for ινα μη — estō “Your yea be yea” (and no more). A different form from that in Matthew 5:37.

That ye fall not under judgment (πιπτω — hina mē hupo krisin pesēte). Negative purpose with ινα μη κριτητε — hina mē and the second aorist active subjunctive of Κρισις — piptō to fall. See κρινω — hina mē krithēte in James 5:9. κριμα — Krisis (from krinō) is the act of judging rather than the judgment rendered (krima James 3:1).

Is any suffering? (κακοπατει τισ — kakopathei tis̱). See James 5:10 for κακοπατια — kakopathia The verb in N.T. occurs only here and in 2 Timothy 2:3, 2 Timothy 2:9; 2 Timothy 4:5. The lively interrogative is common in the diatribe and suits the style of James.

Among you (εν υμιν — en humin). As in James 3:13.

Let him pray (προσευχεστω — proseuchesthō). Present middle imperative, “let him keep on praying” (instead of cursing as in James 5:12).

Is any cheerful (ευτυμει — euthumei̱). Present active indicative of ευτυμεω — euthumeō old verb from ευτυμος — euthumos (Acts 27:36), in N.T. only here and Acts 27:22, Acts 27:25.

Let him sing praise (πσαλλετω — psalletō). Present active imperative of πσαλλω — psallō originally to twang a chord as on a harp, to sing praise to God whether with instrument or without, in N.T. only here, 1 Corinthians 14:15; Romans 15:9; Ephesians 5:19. “Let him keep on making melody.”

Is any among you sick? (αστενει τις εν υμιν — asthenei tis en humiṉ). Present active indicative of αστενεω — astheneō old verb, to be weak (without strength), often in N.T. (Matthew 10:8).

Let him call for (προσκαλεσαστω — proskalesasthō). First aorist (ingressive) middle imperative of προσκαλεω — proskaleō Note change of tense (aorist) and middle (indirect) voice. Care for the sick is urged in 1 Thessalonians 5:14 (“help the sick”). Note the plural here, “elders of the church,” as in Acts 20:17; Acts 15:6, Acts 15:22; Acts 21:18; Philemon 1:1 (bishops).

Let them pray over him (προσευχαστωσαν επ αυτον — proseuxasthōsan ep' auton). First aorist middle imperative of προσευχομαι — proseuchomai Prayer for the sick is clearly enjoined.

Anointing him with oil (αλειπσαντες ελαιωι — aleipsantes elaiōi). First aorist active participle of αλειπω — aleiphō old verb, to anoint, and the instrumental case of ελαιον — elaion (oil). The aorist participle can be either simultaneous or antecedent with προσευχαστωσαν — proseuxasthōsan (pray). See the same use of αλειπω ελαιωι — aleiphō elaiōi in Mark 6:13. The use of olive oil was one of the best remedial agencies known to the ancients. They used it internally and externally. Some physicians prescribe it today. It is clear both in Mark 6:13 and here that medicinal value is attached to the use of the oil and emphasis is placed on the worth of prayer. There is nothing here of the pagan magic or of the later practice of “extreme unction” (after the eighth century). It is by no means certain that αλειπω — aleiphō here and in Mark 6:13 means “anoint” in a ceremonial fashion rather than “rub” as it commonly does in medical treatises. Trench (N.T. Synonyms) says: “Αλειπειν — Aleiphein is the mundane and profane, χριειν — chriein the sacred and religious, word.” At bottom in James we have God and medicine, God and the doctor, and that is precisely where we are today. The best physicians believe in God and want the help of prayer.

The prayer of faith (η ευχη της πιστεως — hē euchē tēs pisteōs). Cf. James 1:6 for prayer marked by faith.

Shall save (σωσει — sōsei). Future active of σωζω — sōzō to make well. As in Matthew 9:21.; Mark 6:56. No reference here to salvation of the soul. The medicine does not heal the sick, but it helps nature (God) do it. The doctor cooperates with God in nature.

The sick (τον καμνοντα — ton kamnonta). Present active articular participle of καμνω — kamnō old verb, to grow weary (Hebrews 12:3), to be sick (here), only N.T. examples.

The Lord shall raise him up (εγερει αυτον ο κυριος — egerei auton ho kurios). Future active of εγειρω — egeirō Precious promise, but not for a professional “faith-healer” who scoffs at medicine and makes merchandise out of prayer.

And if he have committed sins (καν αμαρτιας ηι πεποιηκως — kan hamartias ēi pepoiēkōs). Periphrastic perfect active subjunctive (unusual idiom) with και εαν — kai ean (crasis καν — kan) in condition of third class. Supposing that he has committed sins as many sick people have (Mark 2:5.; John 5:14; John 9:2.; 1 Corinthians 11:30).

It shall be forgiven him (απετησεται αυτωι — aphethēsetai autōi). Future passive of απιημι — aphiēmi (impersonal passive as in Matthew 7:2, Matthew 7:7; Romans 10:10). Not in any magical way, not because his sickness has been healed, not without change of heart and turning to God through Christ. Much is assumed here that is not expressed.

Confess therefore your sins one to another (εχομολογειστε ουν αλληλοις τας αμαρτιας — exomologeisthe oun allēlois tas hamartias). Present middle (indirect) of εχομολογεω — exomologeō Confession of sin to God is already assumed. But public confession of certain sins to one another in the meetings is greatly helpful in many ways. This is not confessing to one man like a priest in place of the public confession. One may confess to the pastor without confessing to God or to the church, with little benefit to anybody.

Pray for one another (προσευχεστε υπερ αλληλων — proseuchesthe huper allēlōn). Present middle imperative. Keep this up.

That ye may be healed (οπως ιατητε — hopōs iathēte). Purpose clause with οπως — hopōs and the first aorist passive subjunctive of ιαομαι — iaomai Probably of bodily healing (James 5:14), though ιαομαι — iaomai is used also of healing of the soul (Matthew 13:15; 1 Peter 2:24; Hebrews 12:13) as Mayor takes it here.

Availeth much (πολυ ισχυει — polu ischuei). “Has much force.” Present active indicative of ισχυω — ischuō (from ισχυς — ischus strength).

In its working (ενεργουμενη — energoumenē). Probably the present middle participle of ενεργεω — energeō as Paul apparently uses it in Galatians 5:6; 2 Corinthians 4:12; 2 Thessalonians 2:7, meaning “when it works.” The passive is possible, as is the usual idiom elsewhere. Mayor argues strongly for the passive here, “when it is exercised” (Ropes).

Of like passions with us (ομοιοπατης ημιν — homoiopathēs hēmin). Associative-instrumental case ημιν — hēmin as with ομοιος — homoios This old compound adjective (ομοιοσ πασχω — homoiosπροσευχηι προσηυχατο — paschō), suffering the like with another, in N.T. only here and Acts 14:15.

He prayed fervently (προσευχομαι — proseuchēi prosēuxato). First aorist middle indicative of προσευχηι — proseuchomai and the instrumental case πευγειν πυγηι — proseuchēi (cognate substantive), after idiom for intensity in classical Greek, like του μη βρεχαι — pheugein phugēi to flee with all speed (βρεχαι — figura etymologica), but particularly frequent in the lxx (Gen 2:17; 31:30) in imitation of the Hebrew infinitive absolute. So Luke 22:15; John 3:29; Acts 4:17.

That it might not rain (βρεχω — tou mē brexai). Genitive of the articular infinitive (μη — brexai first aorist active of ενιαυτους τρεις και μηνας εχ — brechō old verb, to moisten, Luke 7:38, to rain, Matthew 5:45) with negative mē used either for direct purpose, for an object clause as here and Acts 3:12; Acts 15:20, or even for result.

For three years and six months (eniautous treis kai mēnas hex). Accusative of extent of time.

Gave rain (υετον εδωκεν — hueton edōken). This idiom is in the lxx of God as here of heaven (1 Sam 12:17; 1 Kings 18:1) and also in Acts 14:17 instead of εβρεχεν — ebrexen of James 5:17. υετον — Hueton is old word for rain (from υω — huō to rain), genuine here, but not in James 5:7.

Brought forth (εβλαστησεν — eblastēsen). First aorist active of βλαστανω — blastanō old verb, to sprout (intransitive as Mark 4:27), here as occasionally in later Greek transitive with accusative καρπον — karpon f0).

If any one among you do err (εαν τις εν υμιν πλανητηι — ean tis en humin planēthēi). Third-class condition (supposed case) with εαν — ean and the first aorist passive subjunctive of πλαναω — planaō old verb, to go astray, to wander (Matthew 18:12), figuratively (Hebrews 5:2).

From the truth (απο της αλητειας — apo tēs alētheias). For truth see James 1:18; James 3:14; John 8:32; 1 John 1:6; 1 John 3:18. It was easy then, and is now, to be led astray from Christ, who is the Truth.

And one convert him (και επιστρεπσηι τις αυτον — kai epistrepsēi tis auton). Continuation of the third-class condition with the first aorist active subjunctive of επιστρεπω — epistrephō old verb, to turn (transitive here as in Luke 1:16., but intransitive often as Acts 9:35).

Let him know (γινωσκετω — ginōsketō). Present active imperative third person singular of γινωσκω — ginōskō but Westcott and Hort read γινωσκετε — ginōskete (know ye) after B. In either case it is the conclusion of the condition in James 5:19.

He which converteth (ο επιστρεπσας — ho epistrepsas). First aorist active articular participle of επιστρεπω — epistrephō of James 5:19.

From the error (εκ πλανης — ek planēs). “Out of the wandering” of James 5:19 (πλανη — planē from which πλαναω — planaō is made). See 1 John 4:6 for contrast between “truth” and “error.”

A soul from death (πσυχην εκ τανατου — psuchēn ek thanatou). The soul of the sinner (αμαρτωλον — hamartōlon) won back to Christ, not the soul of the man winning him. A few MSS. have αυτου — autou added (his soul), which leaves it ambiguous, but αυτου — autou is not genuine. It is ultimate and final salvation here meant by the future (σωσει — sōsei).

Shall cover a multitude of sins (καλυπσει πλητος αμαρτιων — kalupsei plēthos hamartiōn). Future active of καλυπτω — kaluptō old verb, to hide, to veil. But whose sins (those of the converter or the converted)? The Roman Catholics (also Mayor and Ropes) take it of the sins of the converter, who thus saves himself by saving others. The language here will allow that, but not New Testament teaching in general. It is apparently a proverbial saying which Resch considers one of the unwritten sayings of Christ (Clem. Al. Paed. iii. 12). It occurs also in 1 Peter 4:8, where it clearly means the sins of others covered by love as a veil thrown over them. The saying appears also in Proverbs 10:12: “Hatred stirs up strife, but love hides all transgressions” - that is “love refuses to see faults” (Mayor admits). That is undoubtedly the meaning in 1 Peter 4:8; James 5:20.