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In this chapter the apostle denounces the judgments of God upon those rich men who oppress the poor, showing them how great their sin and folly are in the sight of God, and how grievous the punishments would be which should fall upon themselves (Jam 5:1-6). Hereupon, all the faithful are exhorted to patience under their trials and sufferings (Jam 5:7-11). The sin of swearing is cautioned against (Jam 5:12). We are directed how to act, both under affliction and in prosperity (Jam 5:13). Prayer for the sick, and anointing with oil, are prescribed (Jam 5:14, Jam 5:15). Christians are directed to acknowledge their faults one to another, and to pray one for another, and the efficacy of prayer is proved (Jam 5:16-18). And, lastly, it is recommended to us to do what we can for bringing back those that stray from the ways of truth.

INTRODUCTION TO JAMES 5 In this chapter the apostle reproves the vices of rich men, and denounces the judgments of God upon them; exhorts the saints to patience under sufferings; warns them from vain and profane swearing, and presses to various duties and branches of religious worship, private and public, and to the performance of several good offices of love to one another. He represents the miseries of wicked rich men as just at hand, Jam 5:1 because they made no use of their riches, either for themselves, or others, and because of the trust they put in them, heaping them up against a time to come, Jam 5:2, and because of their injustice in detaining the hire of labourers from them, Jam 5:4 and because of their wantonness and luxury, Jam 5:5 and because of their cruelty to the innocent, Jam 5:6 and such who suffer at their hands are exhorted to exercise patience, from the instance of the husbandman waiting patiently for the fruit of the earth, and the rain to produce it; and from the consideration of the coming of Christ, the Judge, being near at hand, Jam 5:7 and from the example of the prophets of the Lord, who suffered much, and were patient, and so happy; and particularly from the instance of Job, his patience, the end of the Lord in his afflictions, and his pity and compassion towards him, Jam 5:10. But of all things the apostle entreats them, that they would take care of profane swearing, and all vain oaths, since these bring into condemnation, Jam 5:12 and from hence he passes to various exercises of religion; the afflicted he advises to prayer; and those in comfortable circumstances of body and mind to singing of psalms, Jam 5:13, and such that are sick, to send for the elders of the church to pray over them, and anoint them with oil in the name of the Lord, whereby not only the sick man would be delivered from his sickness, the Lord raising him up, but even his sins would be declared to be forgiven, Jam 5:14. And not only it became the elders to pray for sick persons, but also the saints in general, one for another, and to acknowledge their faults to each other, since the fervent prayer of every righteous man is of great avail with God, Jam 5:16 of which an instance is given in Elias, whose prayer, though a man subject to like passions as other men, against, and for rain, was very successful, Jam 5:17. And Christians should not only be concerned for the health of each other's bodies, but also for the good of their souls; wherefore, whenever it is observed that any are straying from the path of truth, methods should be taken to restore them, and turn them from the error of their ways; and whoever is the happy instrument of such a restoration is the means of saving a soul from death, and hiding a multitude of sins, Jam 5:19.

Let him know,.... And observe it for his encouragement: that he which converteth a sinner from the error of his way; who is the instrument of restoring a backsliding professor, for such an one is meant by a sinner, and not a profane person; or of turning a poor bewildered believer, who is got out of the way of truth and holiness, into the right way again; or of convincing him of the error of his way, whether it be in point of doctrine, or of duty; and so of bringing him to the fold of Christ again, from whence he has strayed: shall save a soul from death; not efficiently, but instrumentally, as in Ti1 4:16 for otherwise Christ is the only Saviour; and he will be the means of saving "a soul", which is of more worth than a world; and that from death, the second death which lies in the separation of the soul from God, and in a sense of his wrath; which apostasy threatens with, and leads unto, if grace prevents not. The Alexandrian copy and others, and the Vulgate Latin version read, "his soul"; but the common reading is more emphatic; the Syriac and Arabic versions render it, "his own soul"; and the Ethiopic version, "himself", as respecting him that is the instrument of the conversion of the other, and not the person converted: and shall hide a multitude of sins; either "his own", as the same versions read; and then the sense is, he shall be blessed with a discovery and application of the forgiveness of all his sins, though they have been many and great; or rather the sins of the person converted. Sin is only covered by the blood and righteousness of Christ; and thereby it is so covered, as not to be seen by the eye of vindictive justice and in such manner as that the persons of those who are covered therewith are all fair, without fault and unreproveable in the sight of God; and though their sins are many, even a multitude, they are blotted out as a thick cloud, and are abundantly pardoned; yea, all their sins are covered, be they ever so many, for God forgives all trespasses, for Christ's sake; and the blood of Christ cleanses from all sin, and his righteousness justifies from all: and whoever is an instrument of bringing a backslider to a sense of the evil of his ways, and to true repentance for the same; as he, upon such repentance, has his iniquities caused to pass from him, or, in other words, to be covered, as from the sight of God, so from his own; he may be said to be the instrument of this also. Next: 1 Peter Introduction

A man who converts others will have his own sins forgiven.

And how do you go about converting someone? It is like the seeds sown by farmers. They are sown once, but they do not survive forever unless they are carefully nurtured. And unless the tillers of the soil protect the seeds, they will be exposed to the birds and to every seed-eating creature. We are just like this, unless we protect what has been sown in us by constant care, for the devil will snatch it away and our own lethargy will destroy it. The sun dries it up, the rain drowns it, and weeds choke it, so that it is not enough for the sower to pass by once only. Rather he must tend it often, driving away the birds of the air, pulling up the weeds and filling up the rocky places with much soil. He must prevent, block off and eject any form of destruction. Where soil is concerned, everything depends on the farmer, for without him it remains lifeless, ready only to suffer harm. It is not like that with spiritual soil however. For in spiritual matters it is not all up to the teachers; at least half the effort must come from the pupils. It is up to us the teachers to sow the seed but up to you the pupils to do the rest.

Someone who preaches to sinners in order to convert them will save his soul, even if the people he preaches to are not actually converted.

For if it is a thing of great recompense to rescue from death the flesh sooner or later to die, of what high merit is it to free the soul from death, to live without end in the heavenly country?

Brothers, if anyone among you has strayed from the truth and someone turns him back, let him know that whoever turns a sinner from the error of his way will save his soul from death and will cover a multitude of sins. "someone turns him back, let him know." For it is necessary to serve the salvation of one's neighbor. "whoever turns a sinner from the error of his way." This is also said by Jeremiah: "And if you separate the precious from the vile, you will be as my mouth." (Jer. 15:12) For whoever announces His words becomes the mouth of God. "For it is not you who speak," He says, "but the Spirit of my Father who speaks in you." (Matt. 10:19) Therefore, He also forbids the sinner, through David (Ps. 49:16), not to declare his justifications, and to take the covenant upon his lips. on the Epistles of Peter This letter is written by Peter to the Jews who had become Christians and were dispersed in various places, teaching them. For he confirms those who believed from among the Jews. First, he narrates and shows that faith in Christ was announced by the prophets, and that the redemption which would come through His blood was signified by them: and that all things to which angels desire to look have been announced to them and the Gentiles. Then, having urged them to conduct themselves worthily toward Him who called them, Peter exhorts them to honor even kings and commands harmony among women and men, and after briefly encouraging them regarding morals, he signifies that a preaching of salvation and resurrection was also made by the Lord in Hades: so that those who had previously died might indeed rise and be judged in the body, but through the grace of resurrection may persevere. And that the end of all things is imminent, and all should be prepared, as if to give an account to the Judge: and thus Peter concludes the letter.

As a physician you must cure the passions and diseases of those who are sick in soul; as a shepherd you must bring back those who have strayed.

Jeremiah says the same: "If you bring forth the honorable from the unworthy, you shall be as My mouth" ("and if you extract the precious from the worthless, you shall be as My mouth") (Jer. 15:19), for everyone who proclaims the words of God becomes the mouth of God. For what does He say? "It is not you who speak, but the Spirit of your Father who speaks in you" (Matt. 10:20). Therefore through David He also forbids the sinner to declare His ordinances (Ps. 50:16).

The profligate rich are in danger of God's judgments, because of their pride, fraudulent dealings, riotous living, and cruelty, Jam 5:1-6. The oppressed followers of God should be patient, for the Lord's coming is nigh; and should not grudge against each other, Jam 5:7-9. They should take encouragement from the example of the prophets, and of Job, Jam 5:10, Jam 5:11. Swearing forbidden, Jam 5:12. Directions to the afflicted, Jam 5:13-15. They should confess their faults to each other, Jam 5:16. The great prevalence of prayer instanced in Elijah, Jam 5:17, Jam 5:18. The blessedness of converting a sinner from the error of his way, Jam 5:19, Jam 5:20.

Let him know - Let him duly consider, for his encouragement, that he who is the instrument of converting a sinner shall save a soul from eternal death, and a body from ruin, and shall hide a multitude of sins; for in being the means of his conversion we bring him back to God, who, in his infinite mercy, hides or blots out the numerous sins which he had committed during the time of his backsliding. It is not the man's sins who is the means of his conversion, but the sins of the backslider, which are here said to be hidden. See more below. 1. Many are of opinion that the hiding a multitude of sins is here to be understood of the person who converts the backslider: this is a dangerous doctrine, and what the Holy Spirit never taught to man. Were this true it would lead many a sinner to endeavor the reformation of his neighbor, that himself might continue under the influence of his own beloved sins and conversion to a particular creed would be put in the place of conversion to God, and thus the substance be lost in the shadow. Bishop Atterbury, (Ser. vol. i. p. 46), and Scott, (Christian Life, vol. i. p. 368), contend "that the covering a multitude of sins includes also, that the pious action of which the apostle speaks engages God to look with greater indulgence on the character of the person that performs it, and to be less severe in marking what he has done amiss." See Macknight. This from such authorities may be considered doubly dangerous; it argues however great ignorance of God, of the nature of Divine justice, and of the sinfulness of sin. It is besides completely antievangelical; it teaches in effect that something besides the blood of the covenant will render God propitious to man, and that the performance of a pious action will induce God's justice to show greater indulgence to the person who performs it, and to be less severe in marking what he has done amiss. On the ground of this doctrine we might confide that, had he a certain quantum of pious acts, we might have all the sins of our lives forgiven, independently of the sacrifice of Christ; for if one pious act can procure pardon for a multitude of sins, what may not be expected from many? 2. The Jewish doctrine, to which it is possible St. James may allude, was certainly more sound than that taught by these Christian divines. They allowed that the man who was the means of converting another had done a work highly pleasing to God, and which should be rewarded; but they never insinuate that this would atone for sin. I shall produce a few examples: - In Synopsis Sohzar, p. 47, n. 17, it is said: Great is his excellence who persuades a sick person to turn from his sins. Ibid, p. 92, n. 18: Great is his reward who brings back the pious into the way of the blessed Lord. Yoma, fol. 87, 1: By his hands iniquity is not committed, who turns many to righteousness; i.e. God does not permit him to fall into sin. What is the reason? Ans. Lest those should be found in paradise, while their instructer is found in hell. This doctrine is both innocent and godly in comparison of the other. It holds out a motive to diligence and zeal, but nothing farther. In short, if we allow any thing to cover our sins beside the mercy of God in Christ Jesus, We shall err most dangerously from the truth, and add this moreover to the multitude of Our sins, that we maintained that the gift of God could be purchased by our puny acts of comparative righteousness. 3. As one immortal soul is of more worth than all the material creation of God, every man who knows the worth of his own should labor for the salvation of others. To be the means of depriving hell of her expectation, and adding even one soul to the Church triumphant, is a matter of infinite moment; and he who is such an instrument has much reason to thank God that ever he was born. He who lays out his accounts to do good to the souls of men, will ever have the blessing of God in his own. Besides, God will not suffer him to labor in vain, or spend his strength for naught. At first he may see little fruit; but the bread cast upon the waters shall be found after many days: and if he should never see it in this life, he may take for granted that whatsoever he has done for God, in simplicity and godly sincerity, has been less or more effectual. After the last word of this epistle ἁμαρτιων, of sins, some versions add his, others theirs; and one MS. and the later Syriac have Amen. But these additions are of no authority. The subscriptions to this epistle, in the Versions, are the following: The end of the Epistle of James the apostle. - Syriac. The catholic Epistle of James the apostle is ended. - Syriac Philoxenian. The end. - Aethiopic. Praise be to God for ever and ever; and may his mercy be upon us. Amen. - Arabic. The Epistle of James the son of Zebedee, is ended. - Itala, one copy. Nothing. - Coptic. Nothing. - Printed Vulgate. The Epistle of James is ended. - Bib. Vulg. Edit. Eggestein. The Epistle of St. James the apostle is ended. - Complutensian. In the Manuscripts: Of James. - Codex Vaticanus, B. The Epistle of James. - Codex Alexandrinus. The end of the catholic Epistle of James. - Codex Vaticanus, 1210. The catholic Epistle of James the apostle. - A Vienna MS. The catholic Epistle of the holy Apostle James. - An ancient MS. in the library of the Augustins, at Rome. The end of the Epistle of the holy Apostle James, the brother of God. - One of Petavius's MSS., written in the thirteenth century. The same is found in a Vatican MS. of the eleventh century. The most ancient MSS. have little or no subscription.

WOES COMING ON THE WICKED RICH: BELIEVERS SHOULD BE PATIENT UNTO THE LORD'S COMING: VARIOUS EXHORTATIONS. (Jam. 5:1-20) Go to now--Come now. A phrase to call solemn attention. ye rich--who have neglected the true enjoyment of riches, which consists in doing good. James intends this address to rich Jewish unbelievers, not so much for themselves, as for the saints, that they may bear with patience the violence of the rich (Jam 5:7), knowing that God will speedily avenge them on their oppressors [BENGEL]. miseries that shall come--literally, "that are coming upon you" unexpectedly and swiftly, namely, at the coming of the Lord (Jam 5:7); primarily, at the destruction of Jerusalem; finally, at His visible coming to judge the world.

Let him--the converted. know--for his comfort, and the encouragement of others to do likewise. shall save--future. The salvation of the one so converted shall be manifested hereafter. shall hide a multitude of sins--not his own, but the sins of the converted. The Greek verb in the middle voice requires this. Pro 10:12 refers to charity "covering" the sins of others before men; James to one's effecting by the conversion of another that that other's sins be covered before God, namely, with Christ's atonement. He effects this by making the convert partaker in the Christian covenant for the remission of all sins. Though this hiding of sins was included in the previous "shall save," James expresses it to mark in detail the greatness of the blessing conferred on the penitent through the converter's instrumentality, and to incite others to the same good deed. Next: 1 Peter Introduction