Interpretive Study of James: 4-5

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James Chapter 4

links to sentences in this chapter:

C4-S1 (Verse 1), C4-S2 (Verse 1), C4-S3 (Verse 2), C4-S4 (Verse 3), C4-S5 (Verse 4), C4-S6 (Verse 4), C4-S7 (Verse 5), C4-S8 (Verse 6), C4-S9 (Verse 6), C4-S10 (Verse 7), C4-S11 (Verse 7), C4-S12 (Verse 8), C4-S13 (Verse 8), C4-S14 (Verse 9), C4-S15 (Verse 10), C4-S16 (Verse 11), C4-S17 (Verse 11), C4-S18 (Verse 12), C4-S19 (Verse 13-14), C4-S20 (Verse 14), C4-S21 (Verse 14), C4-S22 (Verse 15), C4-S23 (Verse 16), C4-S24 (Verse 17)'.

Please use This link to see the chapter summary.

Chapter Summary from Treasury of Scripture Knowledge.

1-3	We are to strive against covetousness;
4	intemperance;
5-10	pride;
11-12	detraction and rash judgment of others;
13-17	and not to be confident in the good success of worldly business, but mindful ever of the uncertainty of this life, to commit ourselves and all our affairs to God's providence.

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C4-S1 (Verse 1) From whence come wars and fightings among you?

This sentence is the opening question to people who do not have the wisdom of God. James continues from this question showing us what saved people do wrong which causes them to lose the blessings of God. James has just concluded a chapter on how to get the wisdom of God and said that the saved people who truly have the wisdom of God will also have the fruit of righteousness and that they will make peace. Now in this chapter James is dealing with people who do not have the wisdom of God and the evidence that they don't have it. When we are fighting other saved people (wars and fightings), we either do not have the wisdom of God or we are ignoring it. Remember, the prior sentence told us the fruit of righteousness is sown in peace of them that make peace. You can not get more opposite of sowing in peace of them that make peace than to be involved in wars and fightings among you.

Our next sentence starts with come they not hence with the they referring to the wars and fightings of our current sentence. From there James continues with each sentence building on the prior. There are no real sub-groups within this chapter but all of it needs to be considered as a single unit.

Please see the note for Luke 13:25-26 about the word whence. Webster's 1828 defines this word as: 'adv. 1. From what place. Whence and what art thou? 2. From what source. Whence shall we derive hope? Whence comes this honor? Whence hath this man this wisdom? Matthew 13. 3. From which premises, principles or facts. these facts or principles are admitted, whence it follows, that judgment must be entered for the plaintiff. 4. How; by what way or means. Mark 12. 5. In general, from which person, cause, place, principle or circumstance. From whence may be considered as tautological, from being implied in whence; but the use is well authorized, and in some cases the use of it seems to give force or beauty to the phrase. We ascended the mountain, from whence we took a view of the beautiful plains below'.

The word wars is pretty much the opposite of the unity of the Spirit in the bond of peace. Wars occurs 15 times in 13 verses of the Bible (Numbers 21:14; Judges 3:1; 2Samuel 8:10; 1Kings 5:3; 1Chronicles 22:8; 2Chronicles 12:15; 2Chronicles 16:9; 2Chronicles 27:7; Psalms 46:9; Matthew 24:6; Mark 13:7; Luke 21:9 and James 4:1). The three times in the Gospels tell the same story when Jesus said that And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet.. So we see that wars are a sign of worldly men demanding to have their own lustful way, which is exactly what our current sentence says. Thus, saved people can act like worldly people, which is what this chapter is warning us against. The opposite of this is in Ephesians 4:1-6 which says I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, With all lowliness and meekness, with longsuffering, forbearing one another in love; Endeavouring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in you all. When we have that attitude then we are following the wisdom of God.

While the word wars (multiple) is limited to the verses listed above, the total forms of the word war occurs 253 times in 245 verses of theBible. Within the New Teastament, forms of the word war (singular) are found in: Matthew 24:6; Mark 13:7; Luke 14:31; Luke 21:9; Luke 23:11; Romans 7:23; 2Corinthians 10:3; 1Timothy 1:18; 2Timothy 2:4; James 4:1; James 4:2; 1Peter 2:11; Revelation 11:7; Revelation 12:7; Revelation 12:17; Revelation 13:4; Revelation 13:7; Revelation 17:14; Revelation 19:11; Revelation 19:19.

Please also see the note for 2Corinthians 10:3-6 about the word warfare.

The Morrish Bible Dictionary defines wars as: 'War is the natural consequence of sin being in the world, and men and nations coveting the possessions of others. Jas 4:1-3. the principal wars recorded in scripture are, however, different: they are those of Israel in taking possession of Canaan for Jehovah as the Lord's host, and in maintaining their position in His land, for which they had divine instruction. their warfare is typical of the conflict of Christians against principalities, powers, and the rulers of the darkness of this world and against spiritual wickedness in the heavenlies. Eph 6:12. there are also the wars against Israel, when God used other nations to punish them. But God always maintained His rights in His own people and in His own land.
When Jehovah destroyed the army of Pharaoh in the Red Sea, He was called 'a man of war,' and this and other victories were recorded in "the book of the wars of Jehovah." Ex 15:3; Nu 21:14. David could say of God, "He teacheth my hands to war." 2Sa 22:35; Ps 18:34.
There are still wars on the earth, for sin is here, and nation rises against nation; and Israel again in the land will be persecuted by their enemies. the kings of the habitable world will be gathered at Armageddon to the battle of that great day of God the Almighty. Re 16:14,16. the Lord must reign until He hath put all enemies under His feet. this will be followed by a time when they "shall learn war no more," when warlike weapons will be beaten into agricultural instruments, and the Prince of Peace will reign over the whole earth.'.

Nave's Topical Bible provides references for the word war as: 'Divine approval of: 2Sa 22:35. Civil: Jg 12:1-6; 20; 2Sa 2:12-31; 3:1; 20; 1Ki 14:30; 16:21; Isa 19:2. Forbidden: 2Ch 11:4. Averted: Jos 22:11-34. Enemy harangued by the general of the opposing side: 2Ki 18:19-36; 2Ch 13:4-12. Of extermination: Nu 31:7-17; De 2:33-34; 3:6; 20:13-18; Jos 6:21,24; 8:24-25; 10:2-40; 11:11-23; 1Sa 15:3-9; 27:8-11. God in: Ex 14:13-14; De 1:30; 3:21-22; 7:17-24; 20:1,4; 31:6-8,23; 32:29-30; Jos 1:1,5-7,9; Jg 1:2; 6:16; 7:9; 11:29; 1Sa 17:45-47; 19:5; 30:7-8; 2Sa 5:22-24; 22:18; 1Ki 20:28; Ps 18:34; 76:3; Jer 46:15; Am 5:8-9; Zec 10:5. God uses, as a judgment: Ex 23:24; Le 26:17,31-39; De 28:25-68; 32:30; Jg 2:14; 2Ki 15:37; 1Ch 5:22,26; 21:12; 2Ch 15:6; 12:1-12; 24:23-24; 33:11; 36; Job 19:29; Ps 44:9-16; 60:1-3; 105:25; Isa 5:1-8,25-30; 9:8-12; 13:3-4,9; 19:2; 34:2-6; 43:28; 45:7; Jer 12:7,12; 46:15-17,21; 47:6-7; 48:10; 49:5; 50:25; Eze 23:22-25; Am 3:6; 4:11; Zep 1:7-18; Zec 8:10; 14:2. Repugnant to God: 1Ch 22:8-9; Ps 68:30; 120:6-7; Re 13:10. God sends panic in: Ex 15:14-16. Threatens defeat in: De 32:25; 1Sa 2:10; 2Ch 18:12-16; Isa 30:15-17; Eze 15:6-8; 21:9-17. Inflicts defeat in: Jos 7:12-13; 2Ch 12:5-8; 24:23-24; Ps 76:3; 78:66; 79:10; Isa 5:25; Jer 46:15-16. Counsels of: Jos 22:10-34; Jg 7:10-11; 2Sa 16:20; 17:1-15; Ps 48:4-7; Pr 11:14; 20:18. Wisdom required in: Pr 21:22; 24:6; Ec 9:14-18; Lu 14:31-32. Tumult of: Am 2:2. Killed in, neglected: Isa 14:19; 18:6. Evils of: 2Sa 2:26; Ps 46:8; 79:1-3; 137:9; Isa 3:5,25-26; 5:29-30; 6:11-12; 9:5,19-21; 13:15-16; 15; 16:9-10; 18:6; 19:2-16; 32:13-14; 33:8-9; 34:7-15; Jer 4:19-31; 5:16-17; 6:24-26; 7:33-34; 8:16-17; 9:10-21; 10:20; 13:14; 14:18; 15:8-9; 19:7-9; 25:33; 46:3-12; 47:3; 48:28,33; 51:30-58; La 1; 2; 3; 4; 5; Eze 33:27; 39:17-19; Ho 10:14; 13:16; Joe 2:2-10; Am 1:13; 6:9-10; 8:3; Na 2:10; 3:3,10; Zec 14:2; Lu 21:20-26; Re 19:17-18. Tocease: Ps 46:9; Isa 2:4; Mic 4:3. Wars and rumors of: Mt 24:6; Mr 13:7; Lu 21:9. Warfare of saints: Is not after the flesh: 2Co 10:3. Is a good warfare: 1Ti 1:18-19. Called the good fight of faith: 1Ti 6:12. Is against. The Devil: Ge 3:15; 2Co 2:11; Eph 1:12; Jas 4:7; 1Pe 5:8; Re 12:17. The flesh: Ro 7:23; 1Co 9:25-27; 2Co 12:7; Ga 5:17; 1Pe 2:11. Enemies: Ps 38:19; 56:2; 59:3. The world: Joh 16:33; 1Jo 5:4-5. Death: 1Co 15:26; Heb 2:14-15. Often arises from the opposition of friends or relatives: Mic 7:6; Mt 10:35-36. Tobe carried on. Under Christ, as our Captain: Heb 2:10. Under the Lord's banner: Ps 60:4. With faith: 1Ti 1:18-19. With a good conscience: 1Ti 1:18-19. With steadfastness in the faith: 1Co 16:13; 1Pe 5:9; Heb 10:23. With earnestness: Jude 1:3. With watchfulness: 1Co 16:13; 1Pe 5:8. With sobriety: 1Th 5:6; 1Pe 5:8. With endurance of hardness: 2Ti 2:3,10. With self-denial: 1Co 9:25-27. With confidence in God: Ps 27:1-3. With prayer: Ps 35:1-3; Eph 6:18. Without earthly entanglements: 2Ti 2:4. Mere professors do not maintain: Jer 9:3. Saints are all engaged in: Php 1:30. Must stand firm in: Eph 6:13-14. Exhorted to diligence in: 1Ti 6:12; Jude 1:3. Encouraged in: Isa 41:11-12; 51:12; Mic 7:8; 1Jo 4:4. Helped by God in: Ps 118:13; Isa 41:13-14. Protected by God in: Ps 140:7. Comforted by God in: 2Co 7:5-6. Strengthened by God in: Ps 20:2; 27:14; Isa 41:10. Strengthened by Christ in: 2Co 12:9; 2Ti 4:17. Delivered by Christ in: 2Ti 4:18. Thank God for victory in: Ro 7:25; 1Co 15:57. Armor for: the belt of truth: Eph 6:14. The breastplate of righteousness: Eph 6:14. The preparation of the gospel: Eph 6:15. The shield of faith: Eph 6:16. The helmet of salvation: Eph 6:17; 1Th 5:8. The sword of the Spirit: Eph 6:17. Called "the armor of God,": Eph 6:11. Called "the armor of righteousness,": 2Co 6:7. Called "the armor of light,": Ro 13:12. Not carnal: 2Co 10:4. Mighty through God: 2Co 10:4-5. The whole, is required: Eph 6:13. Must be put on: Ro 13:12; Eph 6:11. Tobe on the right hand and left, an idiom meaning: "to attack and to defend.": 2Co 6:7. Victory in, is from God: 1Co 15:57; 2Co 2:14. Through Christ: Ro 7:25; 1Co 15:57; 2Co 12:9; Re 12:11. By faith: Heb 11:33-37; 1Jo 5:4-5. Over the Devil: Ro 16:20; 1Jo 2:14. Over the flesh: Ro 7:24-25; Ga 5:24. Over the world: 1Jo 5:4-5. Over all that exalts itself: 2Co 10:5. Over death and the grave: Isa 25:8; 26:19; Ho 13:14; 1Co 15:54-55. Triumphant: Ro 8:37; 2Co 10:5. Those who overcome in, will eat of the hidden manna: Re 2:17. Eat from the Tree of Life: Re 2:7. Be clothed in white clothing: Re 3:5. Be pillars in the temple of God: Re 3:12. Sit with Christ on his throne: Re 3:21. Have a white stone, and in it a new name written: Re 2:17. Have power over the nations: Re 2:26. Have the name of God written upon them by Christ: Re 3:12. Have God as their God: Re 21:7. Have the mourning Star: Re 2:28. Inherit all things: Re 21:7. Be confessed by Christ in the presence of God the Father: Re 3:5. Be sons of God: Re 21:7. Not be hurt by the Second Death: Re 2:11. Not have their names blotted out of the Book of Life: Re 3:5. Symbolized by a red horse: Re 6:4. IN HEAVEN: SYMBOLICAL: Re 12:7'.

Torrey's Topical Textbook provides references for the word war as: 'Antiquity of: Ge 14:2. Originates in the lusts of men: Jas 4:1. A time for: Ec 3:8. GOD: Frequently ordered: Ex 17:16; Nu 31:1-2. Taught His people the art of: 2Sa 22:35. Strengthens His people for: Le 26:7-8. Gives the victory in: Nu 21:3; De 2:33; 3:3; 2Sa 23:10; Pr 21:31 (marg.). Causes, to cease: Ps 46:9. Scatters those who delight in: Ps 68:30. Large armies frequently engaged in: 2Ch 13:3; 14:9. Weapons used in: Jos 1:14; Jg 18:11. PRECEDED BY: Consultation: Lu 14:31; Pr 24:6. Great preparation: Joe 3:9. Rumors: Jer 4:19; Mt 24:6. Frequently long continued: 2Sa 3:1. Frequently sore and bloody: 1Sa 14:22; 1Ch 5:22; 2Ch 14:13; 28:6. OFTEN ATTENDED BY: Famine: Isa 51:19; Jer 14:15; La 5:10. Pestilence: Jer 27:13; 28:8. Cruelty: Jer 18:21; La 5:11-14. Devastation: Isa 1:7. Records often kept of: Nu 21:14. Often sent as a punishment for sin: Jg 5:8. ThE JEWS: Were expert in: 1Ch 12:33,35-36. Frequently engaged in: Jos 6-11; 1Ki 14:30; 15:7,16. ILLUSTRATIVE OF: Our contest with death: Ec 8:8. The contest of saints with the enemies of their salvation: Ro 7:23; 2Co 10:3; Eph 6:12; 1Ti 1:18. The contest between Antichrist and the Church: Re 11:7; 13:4,7. The malignity of the wicked: Ps 55:21'.

Thompson Chain Topics provides references for the word war as: 'General References to: Ge 14:2; 2Sa 22:35; Ps 27:3; Ec 3:8; Mt 24:6; Re 6:4. Jewish Laws Concerning: De 20:2; 23:9; 24:5; Lu 14:31. ToCease, An Era of Peace Prophesied: Ps 46:9; Isa 2:4; Ho 2:18; Mic 4:3; Zec 9:10. Threatened as a Judgment from God: Le 26:25,33; De 28:22; Isa 1:20; Jer 5:17; 6:25; 25:9; Eze 5:17; 6:3; 21:12; 32:11. Horrors of: 2Sa 12:31; 1Ch 20:3; 2Ch 25:12; Ps 79:3; Isa 9:5; 13:16; 19:2. Spoils of: Ge 34:28; Ex 12:36; Nu 31:9; De 2:35; 13:16; 20:14; Jg 5:30; 1Sa 14:32; 17:53; 2Sa 3:22; 2Ki 7:16; 2Ch 14:13; 15:11; 20:25. Strategy in: Jos 8:5; Jg 7:16; 20:32. An Inward Battle: Ro 7:23. Spiritual Weapons: 2Co 10:4. Invisible Foes: Eph 6:12. Young Soldiers Enlisted: 1Ti 1:18. A Fight of Faith: 1Ti 6:12. Demands Entire Consecration: 2Ti 2:4; Heb 10:32; Re 12:17'.

Please see the note for 2Corinthians 7:5 about the word fight. Webster's 1828 dictionary defines fighting as: 'Contending in battle; striving for victory or conquest. 2. a. Qualified for war; fit for battle. A host of fighting men. 2Chron. 26. 3. Occupied in war; being the scene of war; as a fighting field.
FIGHTING, n. Contention; strife; quarrel. Without were fightings, within were fears. 2Cor. 7'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'whence. Jas 3:14-18 fightings. or, brawlings'.

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C4-S2 (Verse 1) Accusation that these people are motivated by lusts.

come they not hence,
even of your lusts that war in your members?.

Please use This link to see how this sentence is related to the 'Ten Commandments' along with links to other places in the gospels where Jesus gave instructions based upon the 'Ten Commandments'.

Our sentence starts with come they not hence with the they referring to the wars and fightings of our prior sentence. Thus, this sentence is still explaining how God's people do not use the wisdom of God and his evidence is the attitudes and actions of people who claim to be saved but do not act like it. Our prior chapter ended with And the fruit of righteousness is sown in peace of them that make peace. Now James is talking about wars and fightings and lusts, all of which cause the opposite of peace.

The important part of this sentence, which is easy to miss, is the phrase your lusts that war in your members. He is talking about a war inside of our body. All sin is addictive and those addictions eventually destroy our body by demanding unhealthy excessive. I could point out smoking, drugs and drink but also look at diabetes which many saved people have. Type II is due strictly to lifestyle habits of not exercising and of bad eating habits. Most people who have diabetes want to get rid of it but can't. However, there are reports that some people have done that. Now I'm not going to go into how to get rid of it because that isn't my point. My point is that, as James tells us, our lusts cause certain members of our body to be at war with other members of our body. The existence of lifestyle medical problems among saved people proves the point of our sentence that saved people have lusts that war in their members (body parts).

As mentioned, some people get rid of these problems bur even when they get medical help, they must change their lifestyle or the medical help does not last. Changing our lifestyle requires using the wisdom of God and even the lost can do that when it comes to applying the wisdom of God to the problems of this physical world.

Please see the note for Matthew 17:20 about the word hence. Webster's 1828 defines this word as: 'adv. hens. 1. from this place. Arise, let us go hence. John 14. I will send thee far hence to the Gentiles. Acts.22. 2. from this time; in the future; as a week hence; a year hence. 3. from this cause or reason,noting a consequence, inference or deduction from something just before stated. Hence perhaps it is, that Solomon calls the fear of the Lord, the beginning of wisdom. It sometimes denotes an inference or consequence, resulting from something that follows. Whence come wars and fightings among you? Come they not hence, even from your lusts--James 4. 4. from this source or original. All other faces borrowed hence-- Hence signifies from this, and from before hence is not strictly correct. But from hence is so well established by custom, that it may not be practicable to correct the use of the phrase. Hence is used elliptically and imperatively, for go hence; depart hence; away; be gone. Hence, with your little ones. Hence, as a verb, to send off, as used by Sidney, is improper.'.

Please see the note for 1:14 about the word lust. The functional definition is: 'Longing desire; eagerness to possess or enjoy'.

Please see the note above about the word war.

Please see the notes for Romans C12S4 and 1Corinthians C12S9 about the word member. The functional definition is: 'a part of a body'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'come they. Jas 1:14; Ge 4:5-8; Jer 17:9; Mt 15:19; Mr 7:21-23; Joh 8:44; Ro 8:7; 1Ti 6:4-10; Tit 3:3; 1Pe 1:14; 2:11; 4:2-3; 2Pe 2:18; 3:3; 1Jo 2:15-17; Jude 1:16-18 lusts. or, pleasures. Jas 4:3 in. Ro 7:5,23; Ga 5:17; Col 3:5 General references. exp: Mr 7:20; Ga 5:15'.

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C4-S3 (Verse 2) The result of being motivated by lusts.

Equivalent Section: the result of lusts.

Ye lust,
and have not:.

Equivalent Section: the result of anger.

ye kill,
and desire to have,
and cannot obtain:.

Equivalent Section: the result of seeking from the wrong source.

ye fight and war,
yet ye have not,
because ye ask not..

This entire chapter builds one sentence upon another and the entire chapter should be considered together for proper context. If you are not willing to do that, please at least also consider the prior and next sentences.

Our sentence, and all of the lesson found in this section, is demonstrated by the account found in the gospel accounts starting in Matthew 14:12 and Mark 6:30 and John 6:1. The account in John 6 explains how all of these accounts fit together. Therefore, that chapter, and the associated notes, should be read for a detailed explanation of what James writes here.

Our prior sentence told us that the war in your members (body parts) was due to our lusts. Now, in our First Equivalent Section, James tells us the fact that our lusts will never be satisfied. What more, he makes this personal with the word ye. All lusts are addictive and, as taught by others, the only thing to do with them is to starve them and we can only do that with the help of Jesus Christ. Basically, every time that a lust starts to demand satisfaction we need to pray for help and keep on praying until it stops demanding or at least towns down the demand enough that we can go on with our life. However, the mistake that people make is to believe that it will shut-up if we feed it a little. That leads to disaster because lusts only demand more. After Lot was literally dragged our of Sodom he asked to go to Zoar because it was a little one (city). Because he did not starve his lusts, but fed them a little he fathered children on his two daughters and created two of the most vile people recorded within the Bible.

In our Second Equivalent Section, we see the result of anger. Anger is the normal response to frustrated lusts. Since it can also be from other sources, James does not make these Steps.

Our sentence says ye kill, but most people would deny this accusation. However, 1John 3:15 says, Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. Since hateth is a personal attitude and our sentence uses ye, we can see the association between these verses. In addition, we can see that people God can count people as having personally killed, even though they have not done so physically.

What our Second Equivalent Section is basically telling us is that if we hateth our brother then God will not give us the things we want until after we adjust our attitude.

Moving onto our third Equivalent Section, we see that people personally follow anger with violence (ye fight and war). This, of course, is referring back to the first sentence of our chapter. Thus, James has explained his accusation which many saved people would like to deny.

Here James says yet ye have not, because ye ask not and our next sentence says Ye ask, and receive not, because ye ask amiss. So, the reader should see two different actions which lead to the same result. Therefore, simplified answers about why we don't receive the blessings of God are not always accurate. We may end up concentrating on one thing while the true source of the problem is something else.

Within our current sentence James tells us that the source of the problem is that we ask not. Simply put, you can not war and fight with another of God's children at the same time as you ask God for blessings. We can try to do both at the same time but we will do one or both wrong because the two are so incompatible.

Please see the note for 1:14 about the word lust. The functional definition is: 'Longing desire; eagerness to possess or enjoy'.

Please see the note for Romans C13S12 about the word kill. That note discusses the different levels of kill that are recognized by law.

Please see the notes for Romans C10S1; 2Corinthians 5:2-3; Galatians 4:19-20 and Philippians 1:23-24 about the word desire. The functional definition is: 'An emotion or excitement of the mind, directed to the attainment or possession of an object from which pleasure, sensual, intellectual or spiritual, is expected; a passion excited by the love of an object, or uneasiness at the want of it, and directed to its attainment or possession'.

Please see the note for Romans C11S33 about the word obtained. The functional definition is: 'Gained; procured; acquired'.

Please see the note above about the word war.

Please see the note for Romans C1S10 about the word because. The functional definition for this word is: 'provides a effect where the effect and effect are both in the past'. Please also see the note for 5:19 for links to every place in this Gospel where this word is used.

Please see the note for Matthew 7:7 about the word ask. The functional definition for this word is: 'To inquire, to seek for counsel, to request'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'lust. Jas 5:1-5; Pr 1:19; Ec 4:8; Hab 2:5; 1Ti 6:9-10 kill. or, envy. because. Jas 1:5; Isa 7:12; Mt 7:7-8; Lu 11:9-13; Joh 4:10; 16:24 exp: 1Ki 21:6; Mt 24:12. General references. exp: Ga 5:15'.

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C4-S4 (Verse 3) Prayers are not answered.

Ye ask,
and receive not,
because ye ask amiss,
that ye may consume it upon your lusts..

As mentioned in the note above, for the prior sentence, there James says yet ye have not, because ye ask not and our current sentence says Ye ask, and receive not, because ye ask amiss. So, the reader should see two different actions which lead to the same result. Therefore, simplified answers about why we don't receive the blessings of God are not always accurate. We may end up concentrating on one thing while the true source of the problem is something else.

In addition, to this sentence continuing from the prior sentence, the next sentence continues from this one when it speaks about the friendship of the world. Of course, the world tells us to fulfill our lusts and our current sentence tells us that we can not get our prayers answered because we are doing what the world wants us to do. Thus, we see the contextual requirements of our current sentence.

Elsewhere on this site I mentioned that one pastor said that the best way to get God to bless you or your family is to pray for God to give to someone else the thing that you want. What I have personally found to work well is to aim my 'wanter' at something that will actually help in the ministry and pray for that. King David could not build the Temple but God let him finance it. While he was saving the cost to build the Temple, God increased his personal wealth. Solomon is reportedly the richest man in all of history and much of his wealth he inherited from his father, King David.

Please see the note for Matthew 7:7 about the word ask. The functional definition for this word is: 'To inquire, to seek for counsel, to request'.

Please see the note for 1:7 about the word receive. The functional definition is: 'To take, as a thing offered or sent; to accept'. In addition, please see the note for Matthew 10:41, which explains that in order to truly receive a person, we must receive their character as our own.

We find forms of the word amiss in: 2Chronicles 6:37; Daniel 3:29; Luke 23:41; James 4:3. The International Standard Bible Encyclopedia defines this word as: 'a-mis': there are two words translated "amiss" in the New Testament, atopos, referring to that which is improper or harmful (Lu 23:41; Ac 28:6), while kakos, refers to that which is evil in the sense of a disaster, then to that which is wicked, morally wrong. this latter is the use of it in Jas 4:3. the purpose of the prayer is evil, it is therefore amiss and cannot be granted (compare 2Ch 6:37 ff).'.

Please see the note for Galatians C5-S16 about the word consume. The functional definition for this word is: 'To destroy, by separating the parts of a thing, by decomposition, as by fire, or eating, devouring, and annihilating the form of a substance'.

Please see the note for 1:14 about the word lust. The functional definition is: 'Longing desire; eagerness to possess or enjoy'. Our sentence simply tells us that as long as we concentrate on fulfilling our lusts, God will not answer our prayers.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ask, and. Jas 1:6-7; Job 27:8-10; 35:12; Ps 18:41; 66:18-19; Pr 1:28; 15:8; 21:13,27; Isa 1:15-16; Jer 11:11,14; 14:12; Mic 3:4; Zec 7:13; Mt 20:22; Mr 10:38; 1Jo 3:22; 5:14 ye may. Lu 15:13,30; 16:1-2 lusts. or, pleasures. Jas 4:1 General references. exp: Lu 11:10; Ga 5:15; Jas 1:7'.

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C4-S5 (Verse 4) How the saved become enemies with God.

Ye adulterers and adulteresses,
know ye not that the friendship of the world is enmity with God ?.

This particular sentence is critical to understanding the true Biblical definition of adultery. When Satan tempted Jesus he quoted the Bible but left party out in order to pervert the meaning. The doctrine of every word is explained in Romans C13S12. Basically, every place that the Bible uses a word must be considered in order to get the single definition. In the case of adultery, Satan got people to leave out this sentence when creating the doctrinally wrong definition that is accepted by most people.

There are many ways to seek the friendship of the world besides sexual sin. The prior sentences of this chapter named a few and nothing in the context is talking about sexual sin. However, the entire context is talking about saved people, who swore an oath to call upon the name of the Lord, violating that oath. Every other place where we see the Bible using the word adultery we see people violating their sworn oath. This is true even of John 8:1-11.

In John 8 people tend to skip the first two verses which tell us that Jesus teaching in the temple. They like to start with John 8:3 but they ignore the fact that it starts with the word And. Thus, when they skip one part of an And they are already following the way of Satan and perverting God's Word. Those opening verses let us know that the scribes and Pharisees were directly challenging His authority as Lord, even while they called Him Master.

As the Lord, the righteous judge (2Timothy 4:8), Jesus had to deal with a charge of someone violating the law or He would not be a righteous judge. If they had not charged her before Him, He would not have to judge her. In our account, the righteous judge dealt with all of the accusers about their charge. Romans 2 and other places in the Bible warn us to not accuse someone of a sin and then do the same sin. Thus, it is very strongly indicated that these scribes and Pharisees had violated their own oaths made before God and that was why they left.

With this in mind, we see that the righteous judge dealt with her differently. He did deal with her sin of fornication, when He told her to go, and sin no more, but He specifically answered the charge that she had committed adultery when He said Neither do I condemn thee.

What we see in our context, and what fits literally every place in the Bible, is that adultery is 'A spiritual sin of violating a covenant agreement (spiritual contract) that is enforced by the court of God'. Please se the Word Study on Adultery for every place in the Bible where any form of this word is used, an explanation of how this definition fits within the context of each of those verses and how it matches every usage within the Bible. Please also see the note for this sentence, within that study for an illustration which shows how someone can be an adulterer or an adulteress and not be involved in sex with a married person.

In our sentence we see the word ye used twice to emphasize the personal nature of this violation of our oath to call upon the name of the Lord (Romans C10S14; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC). we also see a definition in the phrase the friendship of the world is enmity with God. Thus, when we see the friendship of the world (the main action verb of our sentence), we are acting as enemies of God (enmity with God ). This is also literally said in our next sentence. Being said twice makes it a doctrine which all saved are to believe.

With our next sentence saying the same thing as this sentence, only saying it a different way, there can be no doubt about the context supporting what this note has said about the meaning.

Please see the note for 1:3 about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'.

Please see the note for John 3:29 about the word friend. The American Tract Society Dictionary defines this word as: 'Abraham is signally honored in being called "the friend of God," Isa 41:8; Jas 2:23. Christ granted a similar honor and blessing to his disciples, Joh 15:15. It is a different word, however, in Greek, by which he addressed Judas, Mt 26:50; the word there translated friend, means simply companion, and appears to have been used as a conversational term not implying friendship. the same word occurs in Mt 20:13; 22:12'.

Please see the note for 1:27 about the word world. The functional definition is: 'The world is not the earth but is all of the people in the earth and often is used for the majority opinion / thought process. That opinion / thought process is the result of lost people thinking that they know better than God does and believe Satan's lie'.

Please see the note for 1Corinthians C15S19 about the word enemy. The functional definition is: 'A foe; an adversary'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'adulterers. Ps 50:18; 73:27; Isa 57:3; Jer 9:2; Ho 3:1; Mt 12:39; 16:4 the friendship. Joh 7:7; 15:19,23; 17:14; 1Jo 2:15-16 enmity. Ge 3:15; Ro 8:7'.

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C4-S6 (Verse 4) whosoever therefore will be a friend of the world is the enemy of God.

This sentence gives us the precept about being a friend of the world. A precept is: 'a Bible truth that never changes regardless of circumstances'. Not only does our sentence tell us this precept, but it repeats the main message of the prior sentence, which means this is a truth that all saved have to believe. In addition, the next sentence gives us a scriptural reference, which makes the entire context of our sentence consistently telling us that this is not something which we can reject or ignore.

Please see the note in the Romans intro about the word therefore. The functional definition is: 'a future result that can be seen only at the place which was specified before the therefore'.

Please see the note for 1Corinthians C15S19 about the word enemy. The functional definition is: 'A foe; an adversary'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'whosoever. Ga 1:10 is the. Ps 21:8; Lu 19:27; Joh 15:23-24; Ro 5:10 General references. exp: Ex 20:14; Joh 15:18'.

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C4-S7 (Verse 5) Scriptural reference for prior claim.

Do ye think that the scripture saith in vain,
The spirit that dwelleth in us lusteth to envy?.

All of the commentators that I could find to read agree that there is no place in the Old Testament which directly says what our sentence says comes from scripture. Therefore, the message found in the Old Testament must be the same message as found here. And, as we have seen through this book Study, James does not make his connections very clear. However, we have consistently seen his connections by closely examining the context and by examining the general message that he is delivering within the chapter. That was given in the Chapter Summary and there we saw that this chapter is summarized by the last sentence which says: Therefore to him that knoweth to do good, and doeth it not, to him it is sin. Therefore, the theme is sinning by not doing what we know we are to do. Since sin is spiritual in nature, we have a direct matching with our sentence when our sentence says The spirit that dwelleth in us lusteth to envy.

Please notice that spirit is lowercase within our sentence. That makes it our own spirit according to consistent usage within the Bible. Some commentators went completely wrong by assuming that James was talking about God's Holy Spirit. Other commentators correctly identified the spirit in our sentence as being our own spirit, but then went into doctrinal error by ignoring the context.

The note for this sentence in the Word Study on Spirit explain how the message within our sentence is the same as found in Numbers 5:14 and Numbers 5:30. As explained in that note, there is a technical difference between the words jealousy and envy. However, in this case, they have the same application. When we accept the same application, we see the scriptural reference that other commentators say they could not find.

When we see these verses in Numbers, it reminds us of Matthew 19:7-9 and Mark 10:4-9 where Jesus said that divorce was added to the Mosaic Law by Moses For the hardness of your heart. Thus, this lusting of our spirit was allowed, but was not what God wanted, which is why our next sentence says But he giveth more grace. Today, God gives us more grace than His children had under the Mosaic Law. Therefore, we should not be doing these things which even the Mosaic Law allowed because we have more grace. Our ignoring God's extra grace in order to let our spirit that dwelleth in us (to) lusteth to envy is sin because our chapter is summarized with Therefore to him that knoweth to do good, and doeth it not, to him it is sin.

Our context makes it clear that when we let our spirit that dwelleth in us (to) lusteth to envy, we are being a friend of the world and an enemy of God.

Please see the note for Philippians 3:4-6 about the word think. The functional definition is: 'To have the mind occupied on some subject; to have ideas, or to revolve ideas in the mind'.

Please see the note for 2:8 about the word scripture. The a shortened definition from the Morrish Bible Dictionary is: 'This word occurs but once in the Old Testament, where an angel speaks of 'the scripture of truth.' Da 10:21. In the New Testament the various parts of the Old Testament are referred to as 'the scriptures'; they are the 'holy scriptures,' 2Ti 3:15; they must needs be fulfilled; they cannot be broken'.

Please see the note for Romans C15S15 about the word speak. Please see the note for Romans 11:1 about the phrase I say. Please see the notes for 2Corinthians 2:17 and 2Corinthians 3:12-14 about the word speech. The functional definition is: 'To speak; to utter in words; as, he said nothing; he said manythings; he says not a word'. Please see the note for Romans C10S28 about the word gainsaying. Please see the note for Ephesians C4S15 about the phrase evil speaking.

Please see the note for 1:26 about the word vain. The functional definition is: 'Empty; worthless; having no substance, value or importance'.

Please use the link in the sentence above and see the notes for Romans C8S1; Galatians C6S8 and Hebrews 8:10-LJC about the word Spirit. The functional definition is: 'An intelligent being from the spiritual reality which is a super-set of the physical reality'. As seen in the summary part of the Study on Spirit, 'We are made spiritually alive when God's spirit quickens our spirit'. That study also provides links to many more verses which teach the same doctrine. Please use his link for links to every usage in the Bible where we find the phrase Spirit of the Lord. Please see the note for Romans C11S13 about the phrase spirit of slumber. Please see the note for Galatians 6:1 in Word Study on Spirit for links to every place where we find the word spiritual. Please see the notes for Romans C8S40; Ephesians C6S8 about the phrase spiritual powers. Please see the note for 1Peter C1S11 about the phrase spiritual verses physical. Please see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please see the note for please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost.

Please see the note for Romans C7S24 about the word dwell. The functional definition is: 'Inhabiting; residing; sojourning; continuing with fixed attention'.

Please see the note for 1:14 about the word lust. The functional definition is: 'Longing desire; eagerness to possess or enjoy'.

Please see the notes for Romans C13S16 and Galatians C5S20 about the word envy. The functional definition is: 'to see against, that is, to look with enmity. Tofeel uneasiness, mortification or discontent, at the sight of superior excellence, reputation or happiness enjoyed by another; to repine at another's prosperity; to fret or grieve one's self at the real or supposed superiority of another, and to hate him on that account'.

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C4-S8 (Verse 6) But he giveth more grace.

Our sentence starts with the word But, which means it continues the subject of the prior sentence while going in a different direction. As explained in the note above, the Mosaic Law made provision for legal recourse when a man's spirit...lusteth to envy because he thought his wife was unfaithful. However, they did not have the grace and help from God that we have today. Under the Mosaic Law men abused what was allowed and would divorce their wife over a simple matter of pride.

But today, with grace and help from God, we're not supposed to do that. That's why our next sentence draws the conclusion (Wherefore) that acting in pride, like men did under the Mosaic Law, causes God (to) resisteth the proud. However, as our next sentence goes on to say, God giveth grace unto the humble. That's how we get the more grace of our current sentence.

Once more we see the context of the prior and of the next sentences tied into the current sentence and helping us to understand our current sentence.

Please see the note for 1:5 about the word give. The functional definition is: 'Bestowed; granted; confered; imparted; admitted or supposed'.

Please see the notes for Romans C4S5; Romans C4S17; Galatians 1:1 and Ephesians C1S2 about the word grace. The word grace is usually presented as 'God's riches at Christ Expense'. However, that obviously does not fit in James 1:11. So while that is the main application within the Bible, the true definition is: 'that which makes the source look good'. We are given God's grace for the expressed purpose of making God look good. please see the notes for Galatians C5S4 and Galatians C6S18 about the phrase grace through Christ.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'God. Ex 10:3-4; 15:9-10; 18:11; 1Sa 2:3; Job 22:29; 40:10-12; Ps 138:6; Pr 3:34; 6:16-17; 29:23; Isa 2:11-12,17; 10:8-14; 16:6-7; Da 4:37; 5:20-23; Mt 23:12; Lu 1:52; 14:11; 18:14; 1Pe 5:5 giveth grace. 2Ch 32:26; 33:12,19,23; 34:27; Job 22:29; Ps 9:12; Pr 15:33; 18:12; 22:4; Isa 57:15 General references. exp: Jon 4:1; Mt 23:12; Lu 22:24'.

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C4-S9 (Verse 6) How to get God's grace.

Wherefore he saith,
God resisteth the proud,
but giveth grace unto the humble..

This sentence starts with the word Wherefore, which gives us conclusions that will be seen wherever we look in the future. Our sentence, rightly, is preached as a precept which can be applied to any circumstances in life. As it is preached, 'We need to stay humble or God will give us an attitude adjustment'.

Once more we see the need to consider the prior sentence and the next sentence to fully appreciate what is said in the current sentence. The prior sentence told us that God giveth more grace today than He gave to people under the Mosaic Law whose spirit...lusteth to envy. Thus, we can see the contrast drawn in our current sentence between the proud and the humble.

With this in mind we can also see why the next sentence commands us to Submit yourselves therefore to God. That conclusion (therefore) is the only reasonable response possible.

Before we move on, please note the th on the words resisteth and giveth. That means that God 'keeps on keeping on doing these action verbs'. In two more sentences (C4-S11) we are told to Resist the devil, but that is only a one-time action required of us while this sentence tells us actions that God takes on a continuing basis.

Please see the note in the Romans intro about the word wherefore. The functional definition is: 'a future result that can be seen wherever you look and that is based upon what came before the wherefore'.

Please see the note for Romans C9S18 about the word resist. That note has links to every place in the Bible where we find any form of this word along with a note on each reference. The functional definition is: 'Literally, to stand against; to withstand; hence, to act in opposition, or to oppose. a dam or mound resists a current of water passively, by standing unmoved and interrupting its progress'. We find forms of this word, in James, in: 4:6; 4:7 and 5:6.

Please see the note for Romans C1S16 about the word proud. The functional definition for this word is: 'Having inordinate self-esteem; possessing a high or unreasonable conceit of one's own excellence, either of body or mind'.

Please see the note for Philippians 2:5-8 about the word humble. The functional definition is: 'Low; opposed to lofty or great; mean; not magnificent'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'God. Ex 10:3-4; 15:9-10; 18:11; 1Sa 2:3; Job 22:29; 40:10-12; Ps 138:6; Pr 3:34; 6:16-17; 29:23; Isa 2:11-12,17; 10:8-14; 16:6-7; Da 4:37; 5:20-23; Mt 23:12; Lu 1:52; 14:11; 18:14; 1Pe 5:5 General references. exp: Jon 4:1; Mt 23:12; Lu 22:24'.

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C4-S10 (Verse 7) Submit yourselves therefore to God.

You would think that this would be a simple command to understand. And it is! However, people try and come up with circumstances, or any other excuse, where they are justified in disobeying it. This command is simple and straight forward with NO room for exceptions.

One of the ways that religion uses to lead people into doctrinal error is the verse format which was added to the Bible after God had John finish it. I will remind the reader that there were several attempts with different formats of verses that were rejected before the current verse format was imposed. In addition, God makes no mistakes including making no mistakes in Grammar and punctuation. Acts 21:40 ends that chapter and it ends with a comma. That means that the verse format has a chapter division in the middle of a sentence, which is a grammatical error. The verse format is not from God.

While I could go on, the important thing, for our current sentence, is that the verse format puts our current sentence and the next into the same verse. Yes, they are connected and, as we have seen throughout this chapter, the sentence before and after any given sentence of this chapter are important for context. However, by putting the two sentences in the same verse, the devil motivated men provided a way for preachers to skip over this sentence while emphasizing the next sentence. Yes, the next sentence is important, but the fact is that it follows this sentence and we can not obey the next sentence without first obeying this sentence. Thus, devil motivated men get everyone concentrating on trying to do a second step before they take the first step and the people who follow them all fail even while they think they are doing what God demands as they 'try'. They expect God to bless their 'trying' and when God doesn't bless their disobedience, most listen to these devil motivated preachers and blame God for 'not being fair'.

The fact is that God is not 'fair' but God is right. Therefore, God is right to refuse to bless people who do not submit.

Please see the notes for Romans C13S1 and Colossians 3:18 about the word submit. The note in Romans provides links to every place in the Bible where we fund this word. The note in Colossians provides the full definition from Webster's 1828 along with a discussion of the doctrine involved in this word. The functional definition is: 'To yield, resign or surrender to the power, will or authority of another; with the reciprocal pronoun'.

There is a big problem in American churches with young people leaving the church as soon as they are out of their parents' house or can get away with telling their parents 'NO'. This problem became significant as a result of 'Woman's Liberation' which told women that they could disobey the Bible and refuse to submit to their own husbands. Children look at how their parents act, especially when their actions don't match their words, and children follow the actions of the parents. As wives refused to submit to their own husbands, so also do their children refuse to submit to God. Now we have all of these parents crying for people to pray that God will get their children out of sinful lifestyle s and return to church so that God will bless their lives. They tell their children to resist the devil but it doesn't work because the children have not submitted themselves to God.

This command is simple and must be obeyed before we can do the next sentence. We must 'yield, resign or surrender to the power, will or authority of' God if we want to receive the grace promised in the prior sentence and if we want to be able to Resist the devil, (so that) he will flee from you, as commanded in the next sentence. We see this with the use of the word therefore within our sentence. We can not get the blessings of God (the results of the therefore) until we are there (humble and submitted). In addition, one of the reasons that we must first Submit yourselves therefore to God is because God will lead us to places in life where we are protected from the devil. Only a fool jumps a fence to be in with an attack dog and then complains about what the dog does. Likewise, people who refuse to Submit yourselves therefore to God and then complain about what the devil does after they put themselves within his territory are fools.

We already covered, within this note, the definition and notes related to the word submit.

Please see the note in the Romans intro about the word therefore. The functional definition is: 'a future result that can be seen only at the place which was specified before the therefore'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Submit. 1Sa 3:18; 2Sa 15:26; 2Ki 1:13-15; 2Ch 30:8; 33:12-13; Job 1:21; 40:3-5; 42:1-6; Ps 32:3-5; 66:3; 68:30; Jer 13:18; Da 4:25,32,34-37; Mt 11:29; Ac 9:6; 16:29-31; 26:19; Ro 10:3; 14:11; Eph 5:21; Heb 12:9; 1Pe 2:13 exp: Heb 13:17'.

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C4-S11 (Verse 7) How to get rid of the devil.

Resist the devil,
and he will flee from you..

This sentence was already discussed in the prior note in connection to it being dependent upon our obeying the prior sentence before doing this sentence. If we don't obey God's Word in the order that God gives His commands, then we should not be surprised when we don't get the promises of God.

In addition, our next sentence tells us to Draw nigh to God, and he will draw nigh to you. That is the next step in our procedure from James and it is designed to keep us free from the devil. The fact is that the devil doesn't like being arounf God's children while God is close because God will protect His children from the wiles of the devil (Ephesians 6:11). Job 1:10 says, Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land. thus, we see the scriptural basis for my claim.

With these notes we see the contextual support of the current sentence. In addition, if it is not clear on the surface to people, there is lots of preaching on it and most preachers can give further application of this verse, if the reader should require more.

Please see the note for 12:9 about the word devil. That note has links to every place in the Gospels where Jesus dealt with devils. The functional definition is: 'a spiritual being that fights against God and the truth of God and tempts man to sin'. We find forms of this word, in James, in: 2:19; 3:15 and 4:7. Although there are only three references in this epistle, it is important to consider them together because the combination is greater than the sum of the verses. In addition, please also see what is in the Study called False things and in the Word Study on Spirit for other spirits as both of these deal with devils.

Please see the note for 1:18 about the word will. The functional definition is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'.

Please see the note for Luke 8:34 about the words flee / fled. The word fled is thge past-pense form of the word flee. Webster's 1828 defines the word flee as: 'to run with rapidity, as from danger; to attempt to escape; to hasten from danger or expected evil. the enemy fled at the first fire. Arise, take the young child and his mother, and flee into Egypt. Matt. 2. 2. to depart; to leave; to hasten away. Resist the devil, and he will flee from you. James 4. 3. to avoid; to keep at a distance from. Flee fornication; flee from idolatry. 1Cor. 6:10. Toflee the question or from the question, in legislation, is said of a legislator who, when a question is to be put to the house, leaves his seat to avoid the dilemma of voting against his conscience, or giving an unpopular vote. In the phrases in which this verb appears to be transitive, there is really an ellipsis'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Resist. Mt 4:3-11; Lu 4:2-13; Eph 4:27; 6:11-12; 1Pe 5:8-9; Re 12:9-11 General references. exp: Lu 4:13; Eph 4:27'.

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C4-S12 (Verse 8) How to get close to God.

Draw nigh to God,
and he will draw nigh to you..

Our prior sentence told us to Resist the devil. While our current sentence is always good advice in all circumstances, it is particularly important when we want to get away from the devil. When I was in school lots of boys threatened to beat me up. I talked my way out of fights and when nothing else worked I would tell them 'OK, but after you're done you will have to deal with my brother and you know he will come looking for you!' that ended all threats because my brother had a reputation of beating people unconscious and then deliberately putting them into a hospital so that he never had to fight that person again.

That is what our sentence is telling us to do. When the devil is after you, Draw nigh to God and the devil will stay away. In addition, we get lots of love and blessings when we are nigh to God.

In addition, our next sentence tells us to Cleanse your hands and purify your hearts. That is the next step in our procedure from James and it is designed to keep us close to God. The problem with the command to Draw nigh to God is that the closer we get to God the more we realize how sinful (spiritually dirty) we are. God wants to clean us up but our natural sinful flesh doesn't like that. However, we can not get spiritually clean until after we draw nigh to God.

As with other sentences within this chapter we see how the prior sentence and the next sentence provide context to help us understand the current sentence.

Please see the note for Matthew 15:7-8 about the words draw / drawn. The functional definition for this word is: 'to pull'. That note has the definitions from Webster's 1828 , which like mose man written dictionaries, are actually many applications. When the th is added to the word (draweth), 'it is a life-stype action'. The word drawn is the past-tense form of the word draw. Please also see the note for Matthew 15:7-8 about the word drew is: 'another past-tense form of the word draw'. Please also see the note for Galatians C2-S7 about the word withdrew. The functional definition for this word is: 'v.t. with and draw. 1. to take back; to take from. It is impossible that God should withdraw his presence from anything. We say, to withdraw capital from a bank or stock in trade, to withdraw aid or assistance. 2. to recall; to cause to retire or leave; to call back or away. France has withdrawn her troops from Spain.
WITHDRAW, v.i. to retire; to retreat; to quit a company or place. We withdrew from the company at ten oclock. She from her husband soft withdrew'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Draw nigh to God. Ge 18:23; 1Ch 28:9; 2Ch 15:2; Ps 73:28; 145:18; Isa 29:13; 55:6-7; Ho 6:1-2; Zec 1:3; Mal 3:7; Heb 7:19; 10:22'.

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C4-S13 (Verse 8) How to stay close to God.

First Step: get rid of sin we are currently doing.

Cleanse your hands,
ye sinners;.

Second Step: Get rid of attraction to future sin.

and purify your hearts,
ye double minded..

We need to obey this command after we do the command of the prior sentence (Draw nigh to God) so that we can stay close to God. We do not clean up before going to God because we can't do it by ourselves but God helps us to do it after we get close to God. In addition, once we are cleaned up, and realize all of the blessings that we missed because we were involved in sin, we will do the next sentence. However, without the cleansing and purifying of our current sentence we will not do the next sentence. And, without doing the next sentence, we will not be able to do the one that follows it in the way required by God in order to receive the blessing that is promised. Thus, as with other sentences within this chapter, we see how the prior sentence and the next sentence provide context to help us understand the current sentence.

Please see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about unclean spirits. The functional definition is: 'devils'. Please see the notes for Galatians C5S20 and Colossians C3S5 about the word unclean. The functional definition is: 'pollution; unclean spirits; ceremonial uncleanness; to defile; to make filthy; to corrupt'. We look at these because sometimes the best way to understand what a word means is to understand the opposite and look for the opposite of the opposite. By this method we would define clean as: 'no pollution from the world; no influence by devils; always doing the right religious practice; avoiding anything that would make us less than 100% committed to obeying God; avoiding anything that is even questionable as being right; avoiding all influences that corrupt'. After looking at that description, we can compare it to the definition of the word cleanse from Webster's 1828 , which is: 'to purify; to make clean; to remove filth, or foul matter of any kind, or by any process whatever, as by washing, rubbing, scouring, scraping, purging, ventilation, etc.; as, to cleanse the hands or face to cleanse a garment; to cleanse the bowels; to cleanse a ship; to cleanse an infected house. 2. to free from a foul or infectious disease; to heal. Lev. 14:4, 8; Mark 1:42. 3. to free from ceremonial pollution, and consecrate to a holy use. Numb. 8:15; Exek. 43:20. 4. to purify from guilt. 1 John 1:7. 5. to remove; as, to cleanse a crime'. Thus, the functional definition for this word is: 'To remove physical or spiritual pollution, filth or anything which defiles. Only what is unclean needs to be cleansed'.

It should be evident from all of this that when the Bible uses the word cleanse it is usually speaking spiritually. Yes, there are times which speak about the physical, such as when Jesus cleansed a disease, such as leprosy. However, even then that disease was given as a physical sign of spiritual filth. Therefore, the phrase Cleanse your hand is talking about making all of the things that we do (hands) spiritually clean. This also matches the context of the next phrase (ye sinners) where James identifies the personal (ye) spiritual violation of God's Law (sinners [1John 3:4 ]).

Our sentence is divided into two Steps which means that we must Cleanse your hands before we can and purify your hearts. In both of these Steps we see that this is something which must be done by 'each and every one of you personally' because of the use of the word ye. However, while James addressed sinners in the First Step, he addresses the double minded in the Second Step. This is an obvious reference to 1:8. As explained in that note, this sentence uses double minded for a person that has the mind of the flesh guiding them sometimes and also has the mind of Christ (1Corinthians C2S5) guiding them sometimes. James tells this person to purify your hearts. The word pure means '100%'. Thus, James is telling these people to make the thinking of their heart '100%' controlled by the mind of Christ. To do that, we must stop thinking like the world thinks.

One of the reasons that preachers claim that a double minded man is a saved man with the mind of the flesh and the mind of Christ (1Corinthians C2S5) is because of this sentence where the context makes it clear that this phrase is applied to saved people. However, as the note for 1:8 explains, the phrase in that sentence (a double minded man) can be applied to saved or lost. Please see the note for that sentence for more on this phrase.

Forms of the word cleanse occur 85 times in 82 verses of the Bible and, in the New Testament in: Matthew 8:3; Matthew 10:8; Matthew 11:5; Matthew 23:26; Mark 1:42; Mark 1:44; Luke 4:27; Luke 5:14; Luke 7:22; Luke 17:14; Luke 17:17; Acts 10:15; Acts 11:9; 2Corinthians 7:1; Ephesians 5:26; James 4:8; 1John 1:7; 1John 1:9. The functional definition for this word is: 'To remove physical or spiritual pollution, filth or anything which defiles. Only what is unclean needs to be cleansed'. In addition to those references, the word unclean needs to also be studied in order to truly understand the conditions which this word is saying must be removed. Please see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about unclean spirits. Please see the notes for Galatians C5S20 and Colossians C3S5 about the word uncleanness. .

Thompson Chain Topics provides references for the word Cleansing as: 'Select Reading Psalm 51: Ceremonial: Ex 30:20; 40:12; Le 14:8; 16:26; 22:6; Nu 19:7; Heb 9:10. Spiritual Enjoined: Isa 1:16; Jer 4:14; Ac 22:16; 1Co 5:7; 2Co 7:1; 2Ti 2:21; Jas 4:8; 1Jo 3:3. Spiritual Promised: Ps 65:3; Isa 1:18; Eze 36:25; Zec 13:1; Mal 3:3; Eph 5:25-26; Tit 3:5; Heb 9:14; 1Jo 1:7; Re 1:5 The Desire for: Ps 19:12; 51:2,7; 79:9; Joh 13:9. Examples of Spiritual: Isa 6:7; Zec 3:4; Joh 15:3; 1Co 6:11; Re 7:14'.

Thompson Chain Topics provides references for the word cleansing as: 'Select Reading Psalm 51: Ps 51. Ceremonial: Ex 30:20; 40:12; Le 14:8; 16:26; 22:6; Nu 19:7; Heb 9:10. Spiritual Enjoined: Isa 1:16; Jer 4:14; Ac 22:16; 1Co 5:7; 2Co 7:1; 2Ti 2:21; Jas 4:8; 1Jo 3:3. Spiritual Promised: Ps 65:3; Isa 1:18; Eze 36:25; Zec 13:1; Mal 3:3; Eph 5:25-26; Tit 3:5; Heb 9:14; 1Jo 1:7; Re 1:5. Desire for: the Desire for: Ps 19:12; 51:2,7; 79:9; Joh 13:9. Examples of Spiritual: Isa 6:7; Zec 3:4; Joh 15:3; 1Co 6:11; Re 7:14.'

Nave's Topical Bible provides references for the word cleansing as: 'General scriptures concerning: Ex 19:10,14; Mt 15:2; Mr 7:2-5,8-9; Lu 11:38; Heb 9:10. Of priests: Ex 29:4; 36:18-21; 40:12,31-32; Le 8:6; 16:4,24,26,28; Nu 19:7-10,19; 2Ch 4:6. Of burnt offerings: Le 1:9,13; 9:14; 2Ch 4:6. Of the dead: Ac 9:37. Of infants: Eze 16:4. Of the face: Mt 6:17. Of the feet: Ge 18:4; 19:2; 24:32; 43:24; Ex 30:19,21; 40:31; Jg 19:21; 2Sa 11:8; Song 5:3; Lu 7:38,44; Joh 13:5. Of the hands: Ex 30:18-21; 40:30-32. Of the hands, as a token of innocency: De 21:6; Ps 26:6; Mt 27:24. Fordefilement: Of lepers: Le 14:8-9. Those having bloody issue: Le 15:5-13. Those having eaten that which died. Le 17:15-16. Traditional forms of, not observed by Jesus: Lu 11:38-39. FIGURATIVE: Ps 51:2,7; 65:3; 73:13; 79:9; Pr 16:6; 20:9; Isa 1:16,18; 4:3-4; Da 12:10; Zec 13:1; Joh 13:8; Ac 22:16; 1Co 5:7; 6:11; 2Co 7:1; Eph 5:26; Tit 3:5-6; Heb 1:3; 9:14; 10:22; Jas 4:8; 2Pe 1:9; 1Jo 1:7,9; Re 1:5; 7:14; 22:14.'

We already dealt with the phrase double minded earlier within this note.

Please see the notes for 1Corinthians C12S12 and Colossians 2S7 about the word hand. The functional definition is: 'Symbol of skill, energy, and action, also control'.

Please see the note for 1:15 about the word sin. The functional definition is: 'a violation of God's law'.

Please see the note for Romans C14S27 about the word pure. The functional definition is: '100%'. Please see the note for Luke 2:22-24 about the words purify / purification. Symbolically, in the Bible, purification is about 'devoting 100% of a life to God'. However, as with most things that are symbolically related to God, religion changes it to being a ceremony with no, or different, symbolic meaning.

Please see the notes for Romans C11-S37; Romans C12-S2 and 2Corinthians C1S9 about the word mind. The functional definition is: ' Intention; purpose; design'. Thus, we see that we are not to be pursuing two different purposes in life. Please also see the note for Philippians 2:5-8 about the phrase mind Jesus. Please also see the notes for Romans 11:20; 1Timothy 6:17 and 2Timothy 3:4 about the word highminded.

Please notice that our sentence supports the truth that we think with our heart. Please see the note for 1:25 about the word heart. The functional definition is: 'Our heart controls the same things as our soul only where the soul deals with the long term the heart deals with the short term and we control our heart directly while the soul is the accumulated actions of our heart. Both are the way we think (mind), the way we emotionally respond to circumstances (emotions) and the method we use to make decisions (will).'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: ' Cleanse. Job 9:30; 16:17; 17:9; Ps 18:20; 24:4; 26:6; 73:13; Isa 1:15-16; 13:15; Mt 15:2; 27:24; 1Ti 2:8; 1Pe 3:21 exp: Mt 23:26. purify. Ps 51:6-7,10; Jer 4:11; Eze 18:31; 36:25-27; Mt 12:33; 23:25-26; Lu 11:39-40; Ac 15:9; 2Co 7:1; 1Pe 1:22; 1Jo 3:3 exp: Tit 2:14. ye double. Jas 1:8 General references. exp: Le 15:5-6,8,10; Jas 1:8'.

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C4-S14 (Verse 9) Repent of sins.

Equivalent Section: Show true sorrow for sins done.

Be afflicted,
and mourn,
and weep:.

Equivalent Section: Stop rejoicing over sins done.

let your laughter be turned to mourning,
and your joy to heaviness..

Our sentence would appear to be one that can stand on its own, but the fact is that no one will obey this command unless they go through each step of the procedure that James gives in the sentences which precede this one. The only purpose that would be served, by taking this sentence out of context, is to help devil motivated people claim that the God of the Bible demands unreasonable things.

In addition, our next sentence says Humble yourselves in the sight of the Lord, and he shall lift you up. The promise that the Lord...shall lift you up is conditional based upon the requirement to Humble yourselves in the sight of the Lord. In order to do that we must obey the details of our current sentence when the Lord shows us the consequences of our sin. And, again, we see that this sentence is continuing the subject of getting rid of sin which was the main subject of the prior sentence. Thus, once more, we see the significance of considering the context of the prior sentence and the next sentence while trying to understand a current sentence of this chapter.

The only words, that are within this sentence, and that currently have Word Studies on this site are affliction and joy. However, most readers should have a good understanding of the words within this sentence without my providing definitions. And while there should not be much difficulty with understanding the meaning of the words, the main problem that people have is with the message that this sentence delivers.

Not only does the message of this sentence go directly against what is often preached from the Bible, but it goes so far opposite that it even exceeds what is preached by many who oppose the 'Health and Welfare Gospel'. Yes, there are many who tell us to be sorry for our sins but they don't command us to Be afflicted, and mourn, and weep. No one, that I know of, preaches let your laughter be turned to mourning, and your joy to heaviness while even the strongest 'Hellfire and Damnation Preachers' will preach getting joy from God to lift us out of heaviness. However, if we are going to be honest, we must recognize that God spoke through James when God gave this command. Therefore, it is imperative that we understand not just the message but also the motivation for the message. That said, the message is clear to honest people and we will continue with the motive behind the message.

Many people, including 'Hellfire and Damnation Preachers', will tell you that, in the Bible, judgment means judgment unless it is the judgment seat of Christ (Romans C14S16; 2Corinthians 5:10). Then, supposedly, it means 'Bema'. Even children know that such a claim is wrong but religion does that. People who are otherwise very intelligent and good at using their mind become more stupid than an ant when some religious person tells them what to think.

What the Bible actually teaches is that we not only are going to lose rewards but will also receive punishment which will result in tears and those tears will not be wiped away for more than 1,000-years. I've already covered this doctrine too many places to repeat it here. However, 2Corinthians 5:10-11 makes it very clear that the terror of the Lord is a direct result of the judgment seat of Christ. That means that only saved people who are already in heaven will receive this the terror of the Lord. It is because some saved people are heading towards receiving the terror of the Lord that James tells us to do what this sentence says.

Please see the note for 1:27 about the word affliction. The functional definition is: 'The cause of continued pain of body or mind, as sickness, losses, calamity, adversity, persecution'.

Please see the notes for 1Corinthians C5S2 and 2Corinthians 7:6-7 about the word mourn. The functional definition for this word is: 'To express grief or sorrow; to grieve; to be sorrowful. Mourning may be expressed by weeping or audible sounds, or by sobs, sighs or inward silent grief'.

Please see the note for John 20:11-12 about the word weep. The functional definition for this word is: 'To express sorrow, grief or anguish by outcry'.

We find forms of the word laughter in: Psalms 126:2; Proverbs 14:13; Ecclesiastes 2:2; Ecclesiastes 7:3; Ecclesiastes 7:6; Ecclesiastes 10:19; James 4:9. Webster's 1828 defines this word as: ', n. l'affter. Convulsive merriment; an expression of mirth peculiar to man, consisting in a peculiar noise and configuration of features, with a shaking of the sides and expulsion of breath. I said of laughter, it is mad. Eccles. 2'. Please also see the note for Mark 5:40 about the word laugh.

Please see the note for 1:2 about the word joy. As pointed out there, true Biblical joy comes only from God and is not dependent upon 'happenings' like happiness is.

Please see the note for Mark 14:33-34 about the word heavy. The functional definition for this word is: 'It is used (1) for what is hard to bear, oppressive'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'afflicted. Jas 5:1-2; Ps 119:67,71,136; 126:5-6; Ec 7:2-5; Isa 22:12-13; Jer 31:9,13,18-20; Eze 7:16; 16:63; Zec 12:10-14; Mt 5:4; Lu 6:21; 2Co 7:10-11 let. Job 30:31; Pr 14:13; Ec 2:2; 7:6; La 5:15; Lu 6:25; 16:25; Re 18:7-8 General references. exp: Pr 14:13'.

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C4-S15 (Verse 10) Let God lift you up.

Humble yourselves in the sight of the Lord,
and he shall lift you up..

As explained in the note above, the details of what James tells us to do, in order to Humble yourselves in the sight of the Lord, is in the prior sentence. What the Lord wants us to do, after He lifts us up, is stated in the next sentence. In addition, the significance of why James uses the Lord, and not one of the other roles of God, is explained in the note for this sentence within the Lord Jesus Christ Study. Thus, the reader needs to consult these other notes in order to completely understand this sentence. As with other sentences within this chapter we see how the prior sentence and the next sentence provide context to help us understand the current sentence.

More than one preacher has preached on this sentence and preached 'If you are a child of God and you don't Humble yourself then God will do it to you. You are better off Humbling yourself than forcing God to do it to you'.

Sometimes, people humble themselves but God does not lift them up because they do not do it in the sight of the Lord. That is, they do it before men so that men will think that they are humble, but the Lord knows that their heart is still proud. Therefore, the most important phrase, in this sentence is: in the sight of the Lord. That phrase gives us the attitude we are to have when we humble ourselves. The Bible always teaches us to get our attitude right before we try to get our actions right.

Please see the note for Philippians 2:5-8 about the word humble. The functional definition is: 'Low; opposed to lofty or great; mean; not magnificent'.

Please see the note for 2:22 about the word see / sight. The functional definition is: 'The act of seeing; perception of objects by the eye; view'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Humble. Jas 4:6-7 exp: Ex 10:3; 2Ch 7:14; 34:27; Ps 10:17; Jer 13:18; Mt 18:4; 1Pe 5:6. he. 1Sa 2:9; Job 22:29; Ps 27:6; 28:9; 30:1; 113:7; 147:6; Mt 23:12; Lu 14:11; 18:14; 1Pe 5:6'.

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C4-S16 (Verse 11) Stop speaking evil.

Speak not evil one of another,
brethren..

Once more we have a sentence within this book that seems to be something which can stand alone. And it can, but people will not understand the message of this sentence as well, when it stands alone, as they will understand when it is presented within the context.

Our prior sentence told us that the Lord...shall lift you up. When that happens we have a danger from our flesh wanting to use that position to 'correct' everyone who treated us wrong when we were 'down'. However, doing so is a good way to get the Lord to put us right back 'down'. Therefore, while the command of this sentence should always be obeyed, it is something that we need to be especially careful about after the Lord (has lifted us) up.

In addition, our next sentence is explaining why we need to obey this sentence in addition to explaining the significance in relationship to the law. Of course, the law is enforced by the Lord, Who was mentioned in the second prior sentence and was part of everything said in all of these sentences. Therefore, once more, we see how the prior sentence and the next sentence provide context to help us understand the current sentence.

Having looked at the context of our sentence, the message is clear on the surface and we only need to look at the definitions of words within it.

Please see the note for 1:13 about the word evil. The functional definition is: 'to be unjust or injurious, to defraud. Both the source and consequence of things which people consider to be really really bad. The source and / or result can be natural or spiritual or any combination thereof. However, even what seems to be a natural source can actually be caused by a devil, especially when the recipient is a child of God. In all cases the result is deliberately intended and caused, which is what separates evil from the accidental'.

1:2 provides references for the words brother, sister and brethren as: 'Spiritually used for God’s people: the Jews and the people are saved, baptized and active members of the church'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Speak. Ps 140:11; Eph 4:31; 1Ti 3:11; 2Ti 3:3; Tit 2:3; 1Pe 2:1 exp: Tit 3:2'.

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C4-S17 (Verse 11) Be a doer instead of a judge.

Equivalent Section: Our mouth reveals our heart.

He that speaketh evil of his brother,
and judgeth his brother,
speaketh evil of the law,
and judgeth the law:.

Equivalent Section: We should obey the law from our heart.

but if thou judge the law,
thou art not a doer of the law,
but a judge..

James is back talking about the Mosaic Law and some people will make the mistake of saying that it does not apply during the Church Age. However, James is talking about one of the 'Ten Commandments' and the only one not repeated in the New Testament is the one to keep the sabbath. in this case James is talking about thou shalt not kill (Exodus 20:13; Deuteronomy 5:17; Matthew 5:21 and Romans 13:9) because Jesus said whosoever is angry with his brother without a cause shall be in danger of the judgment in Matthew 5:21-22 and 1John 2:9-11; 3:15 and 4:20 all condemn the saved person who hateth his brother. Therefore, with all of these references in the New Testament, there can be no doubt about this applying to the Church Age.

With that said, some will argue that those verses have a technical difference from what James says here. The Jews tried to argue the same thing in Matthew 5 but if you consider the spiritual lesson that Jesus was really teaching there you see that these verses do apply to what James says. The Bible tells us several ways to deal with our brother who does us wrong and none of them include speaketh evil of his brother. (Please remember that the th added onto an action verb means 'keep on keeping on doing the action verb'. Thus, this is not just a one-time event.) When we think about what evil really means then we can not deny that this person is angry with his brother. When we add in what the Bible tells us to do when our brother wrongs us, there is no denying that speaketh evil of his brother constitutes being is angry with his brother without a cause because if we did what the Bible tells us to do we would not be angry. Thus, we have no valid cause for our anger. Once we realize this truth, we return to where Jesus said that we are in danger of the judgment.

Now, having covered those considerations, someone might argue that they can speaketh evil of his brother, but not judgeth his brother. Therefore, they do not meet the and condition presented by James in this First Equivalent Section. My only response is: 'Good luck trying to argue that when you face the Lord, especially since there is no luck for the saved'.

After considering all of this we see that the law tells us what to do so that we never speaketh evil of (our) brother. When we do so we also speaketh evil of the law, and judgeth the law, as explained above.

With that in mind we can now turn to our Second Equivalent Section. Here we see the word but following the colon, which tells us that this is the opposite of the First Equivalent Section. In the First Equivalent Section the person was doing by speaketh evil. In the Second Equivalent Section we read: thou art not a doer. In both Equivalent Section the person is judging. In the one they are doing but doing wrong. In the other case they are not doing. Thus, we see that the error is not if we are doing or not doing but the error is in judging. This conclusion also leads into what is said in the next sentence.

1:2 provides references for the words brother, sister and brethren as: 'Spiritually used for God’s people: the Jews and the people are saved, baptized and active members of the church'.

Please see the note for 2:2-4 about the word judge. There are many links to many notes which deal with this word. With all of those notes, it should be obvious that there are different ways to judge and only some of them are allowed to us.

Please see the note for 1:25 about the word law. The functional definition is: 'A written code or rule that is enforced by God or some government'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and judgeth. Mt 7:1-2; Lu 6:37; Ro 2:1; 14:3-4,10-12; 1Co 4:5 speaketh evil of the law. Ro 7:7,12-13 a doer. Jas 1:22-23,25; Ro 2:13 General references. exp: Ex 20:16; Mt 7:1'.

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C4-S18 (Verse 12) Who are you personally when compared to God?

Equivalent Section: God is the only lawgiver.

There is one lawgiver,
who is able to save and to destroy:.

Equivalent Section: We do not have the power of God.

who art thou that judgest another?.

The term lawgiver appears in: Genesis 49:10; Numbers 21:18; Deuteronomy 33:21; Psalms 60:7; Psalms 108:8; Isaiah 33:22 and our current sentence. If you study these verses closely you will find that they tell us that God is the lawgiver, within His role as Lord, but they also tell us that the lawgiver is the Son of God by calling Him Judah. (This is getting into methods of interpretation used with symbols and prophecy. Because they are not clear to all, many interpret them wrongly and these types of things in the Bible are often contested.)

I am not interested in arguing with people about Who is the lawgiver, because that detracts from the message of this sentence. (I provide the references for those who want to verify my claims, like an proper Bible students should do, and not for those who want to argue.) the message of this sentence, as found within the context of the chapter and within the equivalency of the sentence, is that the lawgiver also is the judge of those people who keep or disobey His law. Here we see, as mentioned elsewhere, that God uses James to tell people 'Put Up or Shut UP!!'. And, as pointed out there, that challenge is issued just before a world of hurt is dumped on the person who refuses to 'Put Up or Shut UP!!'. The second phrase of our First Equivalent Section is: who is able to save and to destroy. The Son of God can save the soul from Hell and the lake of Fire (Romans 1:3-LJC). Our Second Equivalent Section says: who art thou (you personally). This is God's challenge to 'Put Up' matching power or 'Shut UP!!'.

Simply put, the right to judge is reserved to the lawgiver Who also has the power to enforce His judgments. Since we are not the lawgiver, and do not have His power, we are daring Him to punish us when we judge our brother. That is the exact message of Romans 14:9-11 where we will be judged for this exact behaviour at the judgment seat of Christ (Romans C14S16; 2Corinthians 5:10).

This sentence follows one where we were told that if we do not obey the law then we pwesonally (thou) judge the law. Now James tells us that such behaviour is wrong because we are not the lawgiver, and do not have His power to enforce our judgments. This leads into the next sentence where James tells us that we even don't have the power to assure that we will continue to live and that, if we would be wise, we should always acknowledge that it is the true lawgiver Who allows us to continue to live and do things. As with other sentences within this chapter we see how the prior sentence and the next sentence provide context to help us understand the current sentence.

Please see the note for 1:21 about the word save. It has links to several notes which deal which this doctrine.

Please see the notes for Romans C14S22 and 1Corinthians C3S17 about the word destroy. The functional definition is: 'To demolish; to pull down; to separate the parts of an edifice, the union of which is necessary to constitute the thing; to ruin; to bring to naught; to annihilate'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'lawgiver. Isa 33:22 able. Mt 10:28; Lu 12:5; Heb 7:25 exp: Eph 3:20. who. 1Sa 25:10; Job 38:2; Ro 2:1; 9:20; 14:4,13 General references. exp: Mt 7:1'.

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C4-S19 (Verse 13-14) We are not promised to live tomorrow.

Equivalent Section: think about what was said when you make plans.

Go to now,
ye that say,
To day or to morrow we will go into such a city,
and continue there a year,
and buy and sell,
and get gain:.

Equivalent Section: Realize that God may change your plans.

Whereas ye know not what shall be on the morrow..

Our first phrase is Go to now and the Biblical meaning of the word now is: 'after considering what was just said'. People quote this sentence and use it out of context because the main meaning is clear even outside of the context. However, it is even more clear when we consider the context. James just told us that we are all going to face the lawgiver at the judgment seat of Christ (Romans C14S16; 2Corinthians 5:10). In addition, our next sentence asks For what is your life?, and the sentence after that makes it cleat that the time span is insignificant. Thus, the message of this sentence is not just that, when we make plans, we should also consider that we might not be able to do them. No, the context makes it clear that we will shortly face judgment for the deeds done in the flesh. Therefore, all of our pl and should consider, first and foremost, that we will face judgment for what we do and the consequences of what we do.

In our First Equivalent Section, after the first phrase which lets us know that context is important, James uses the word ye ('each and everyone of you personally') to let us know that he is talking about things that we personally do. After that James gives and example and it should be apparent that his example is a general one which fits the lifestyle of everyone. Therefore, his instruction is not limited to some small group but applies to everyone who makes decisions for their own personal life.

In addition, James uses the phrase continue there a year to let us know that he is not talking about every little trivial plan but significant lifestyle plans. Yes, we can apply his instructions to every little trivial plan, but it is not required.

When James uses the phrase, buy and sell, and get gain, he is talking about career choices, which can be some of the most significant choices people face in this life. So, what we see here is a significant choice that everyone has to make about career and income. This is an area of life that a lot of saved people feel is their own to control, unless they are called into 'full time ministry'. However, James is telling us that these personal choices about career and income are what we need to be sure and first consider that we will shortly face judgment for what we do in our life. Therefore, these very personal choices should be made only with the approval of our lawgiver.

With this in mind, we can now look at our Second Equivalent Section where we read Whereas ye know not what shall be on the morrow. Once more we see the personal pronoun of ye which applies this general truth to 'each and everyone of you personally'. We personally know not what shall be on the morrow. However, God does. What's more, we don't know which choices will lead us into a trap which will prevent us from serving God. However, God does know these things. Further, we don't know how long we will be doing something. Many people moved to another city or country planning on being there for only a short time and ended up being there a long time. They ended up not living their life with loved ones that they thought they would return to shortly.

All of this leads to a simple truth. Since we personally know not what shall be on the morrow, we should first consult the Son of God and let Him direct us to the choice that would be best. He literally went to Hell to pay for our sins because He loves us. Whatever He tells us to do will be best for us and an answer of love. Therefore, we should follow His direction in the significant choices of life.

As with other sentences within this chapter we see how the prior sentence and the next sentence provide context to help us understand the current sentence.

Please see the note for Mark 11:12-13 about the word morrow. The functional definition for this word is: 'The day next after the present'.

Please see the note for Mark 11:19 about the word city. The functional definition for this word is: 'An area where many people live together and have a local government rule over them'. Please also see the note for Romans C13S12 about the phrase city of refuge. Please also see the note for Matthew 4:5 about the phrase holy city.

Please see the note for Philippians 1:25-26 about the word continue. The functional definition for this word is: 'To remain in a state, or place; to abide for any time indefinitely'. Please also see the note for James 1:25 about the word continueth. The functional definition for this word is: 'A lifestyle of continuing'. The difference being that we can continue something once but later cease it while if we continueth the same thing then we never cease it. Please also see the notes for 1Corinthians 7:5 about the word incontinent.

Please see the note for Luke 1:7 about the word year. Easton's Bible Dictionary defines this word as: 'Heb shanah, meaning "repetition" or "revolution" (Ge 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. the Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. the month Tisri is now the beginning of the Jewish year'.

Please see the note for 1Corinthians C7S30 about the word bought / buy. The functional definition is: 'To acquire the property, right or title to anything, by paying a consideration or an equivalent in money'.

Please see the note for Mark 10:21 about the word sell. The functional definition for this word is: ' to transfer property or the exclusive right of possession to another for an equivalent in money'.

Please see the note for Philippians 1:21 about the word gain. The functional definition is: 'To obtain by industry or the employment of capital; to get as profit or advantage; to acquire'.

Please see the note for James 1:2-3 about the word know. There are different levels of knowledge which can vary based upon their source, how the knowledge is obtained and more. True Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Go to. Jas 5:1; Ge 11:3-4,7; Ec 2:1; Isa 5:5 exp: Jer 18:11. Today. Pr 27:1; Isa 56:12; Lu 12:17-20 and buy. Isa 24:2; 56:11; Eze 7:12; 1Co 7:30'.

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C4-S20 (Verse 14) For what is your life?

This question is presented here for the purpose of giving the answer in the next sentence. We see James using a teaching method that used to be popular and that Paul used quite a bit in Romans. The teacher presents a question first, in order to get the student thinking, and then gives the proper answer. The next sentence is the proper answer.

In addition, our question starts with the word For, which means that this question-and-answer is telling us why we should obey the command of the prior sentence.

Please see the note for 1:2 about the word life / live. It has links to several other notes which discuss this complex doctrinal issue along with further Bible references. The Bible teaches that there are many forms of life.

As with other sentences within this chapter we see how the prior sentence and the next sentence provide context to help us understand the current sentence.

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C4-S21 (Verse 14) The answer to the prior question.

It is even a vapour,
that appeareth for a little time,
and then vanisheth away..

This sentence gives the answer to the question presented in the prior sentence. We see James using a teaching method that used to be popular and that Paul used quite a bit in Romans. The teacher presents a question first, in order to get the student thinking, and then gives the proper answer. This the proper answer to the question of the prior sentence. In addition, since that question started with the word For, this answer tells us why we should obey the command of the second prior sentence.

The It of our sentence is your life, as specified in the prior sentence. Thus, we see the requirement of considering the prior sentence in order to even properly understand this sentence. In addition, our next sentence starts with the word For and tells us why the consideration of this sentence is important. Thus, as with other sentences within this chapter, we see how the prior sentence and the next sentence provide context to help us understand the current sentence.

The word vapour only occurs in: Job 36:27, Job 36:33; Psalms 135:7; Psalms 148:8; Jeremiah 10:13; Jeremiah 51:16; Acts 2:19 and our current sentence. The word vapour is defined in the first reference as: 'small the drops of water'. This is a commonly used word in cold areas of the world where people can see the breath they let out. It is a vapour, that appeareth for a little time, and then vanisheth away. People in tropical areas don't see this as often but if they open a very cold freezer in a hot area they can also see the same. However, if people don't know what to look for, it can disappear so fast that they don't even notice it. And, that is the point that James is making. Compared to eternity, even the longest life is like a vapour, that appeareth for a little time, and then vanisheth away. Therefore, our time in this physical life is not important enough to be of a concern and we should have all of our concern centered on what we will have for eternity. Further, that is the message of our next sentence which starts with the word For.

Please see the note for 2Corinthians 5:10 about the word appear. The functional definition is: 'To come or be in sight; to be in view; to be visible'.

We find forms of the word vanish in: Job 6:17; Job 7:9; Isaiah 51:6; Jeremiah 49:7; Luke 24:31; 1Corinthians 13:8; Hebrews 8:13; James 4:14. Webster's 1828 defines this word as: 'The primary sense is to withdraw or depart. 1. to disappear; to pass from a visible to an invisible state; as, vapor vanishes from the sight by being dissipated. Light vanishes, when the rays of the illuminating body are intercepted; darkness vanishes before the rising sun. 2. to disappear; to pass beyond the limit of vision; as, a ship vanishes from the sight of spectators on land. 3. to disappear; to pass away; to be annihilated or lost. How cheering is the well founded hope of enjoying delights which can never vanish!'.

Please see the note for James 1:10 about the word away. The functional definition for this word is: 'Absent; at a distance'. Please also see the note for Romans C11S19 about the phrase cast away. Please also see the note for John 6:67 about the phrase go away. Please also see the note for Romans C11S1 about the phrase God will not cast away his people. Please also see the note for 2Corinthians 5:17 about the phrase passed away. Please also see the note for Matthew 19:3 about the phrase put away.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a vapour. Jas 1:10; Job 7:6-7; 9:25-26; 14:1-2; Ps 39:5; 89:47; 90:5-7; 102:3; Isa 38:12; 1Pe 1:24; 4:7; 1Jo 2:17'.

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C4-S22 (Verse 15) Always seek the will of the Lord before making plans.

For that ye ought to say,
If the Lord will,
we shall live,
and do this,
or that..

Our sentence starts with the word For and tells us why the prior sentence gives us a reason to have the attitude listed in this sentence. In addition, our next sentence starts with the word But and tells us why not having this attitude is evil. Thus, once more we see how the prior sentence and the next sentence provide context to help us understand the current sentence.

In addition, to those sentences, and their related notes, we have the note for this sentence in the Lord Jesus Christ Study, which explains why this sentence use the role of Lord. This is in context with prior sentences where James brought up our future judgment and God does all with His role as Lord.

Our second phrase gives us the conditional word of if and it lets us know that this entire sentence is telling us a way to verify if the long-term plans, which we make, are ones that we should follow. The condition, upon which we base our answer, is the Lord's will. However, the questions then become 'How do we know His will?' and 'What do we do when we can't find His will?'.

The answer to the second question is: wait upon the Lord (Psalms 37:9; Psalms 123:2; Isaiah 8:17; Isaiah 30:18; Isaiah 40:31; Jeremiah 14:22; Zephaniah 3:8). However, in the Bible the word wait is an action word like applied to a waiter. We are to be actively serving the Lord is what we know to do and we are to be searching Him Word, with the help of His Holy Spirit, to learn more about Him and His will. (The Bible says that God will be found by those diligently seeking Him [1Chronicles 28:9; 2Chronicles 15:2; Jeremiah 29:14 ]).

As for 'How do we know His will?', the simplest way is to get close to God and learn His character. He will never go against His written Word and will never go against His Holy Spirit which teaches us to put others before ourselves and to act in faith and love. The simplest question to keep asking is: 'Does this match the character of the God of the Bible?'

In addition, to those considerations, James gives us another in the next sentence. The next sentence starts with the word But and tells us what is the opposite of the will of the Lord. If a choice lifts up our pride or fulfills the lusts of our flesh or allows us th boast in ourselves, it is the opposite of the will of the Lord.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'If. 2Sa 15:25-26; Pr 19:21; La 3:37; Ac 18:21; Ro 1:10; 15:32; 1Co 4:19; 16:7; Heb 6:3 General references. exp: Lu 12:18'.

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C4-S23 (Verse 16) When we rejoice in your boastings we do evil.

But now ye rejoice in your boastings:
all such rejoicing is evil..

Please see the note for Romans C3S21 about the word boast and about boasters. In addition, please see the note for Romans C1S16 about the word boasters. Those notes explain the truth from the Bible along with the doctrinal error taught about this word. In addition, they have links to every place in the Bible where we find forms of this word along with an explanation of each usage. In general, we are to boast about how God works in our life, our church and the lives of other saved people. This is called giving glory to God. However, we are not to boast about anything else. Our sentence is talking about this other type of boasting and tells us that all such rejoicing is evil.

Our sentence starts with the word But, which means it is continuing the subject of the prior sentence while going in a different direction. In fact, as stated in the note above, it is going in the opposite direction. While the prior sentence told us to seek the will of the Lord, this sentence tells us about people who are going the opposite direction from the will of the Lord. When we personally (ye) rejoice in your boastings we are enjoying the lusts which make our flesh feel good. We are also proving that we believe the lie that Satan told Eve in Genesis 3:5 which led to 'Original Sin'. As our sentence tells us, all such rejoicing is evil.

Our next sentence starts with the word Therefore and not only provides the conclusion from this sentence but also provides the conclusion for the entire chapter. Every single note for sentences within this chapter has shown how each sentence is dependent upon the prior sentence and supports the next sentence. in this chapter, James has led us, step-by-step, from the first sentence to the conclusion of the next sentence. As with other sentences within this chapter we see how the prior sentence and the next sentence provide context to help us understand the current sentence.

Please see the note for 1:9-10 about the word rejoice. The functional definition is: 'To experience joy and gladness in a high degree; to be exhilarated with lively and pleasurable sensations; to exult'.

We dealt with the word boast earlier within this note.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Jas 3:14; Ps 52:1,7; Pr 25:14; 27:1; Isa 47:7-8,10; 1Co 4:7-8; 5:6; Re 18:7'.

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C4-S24 (Verse 17) Conclusion of the chapter.

Therefore to him that knoweth to do good,
and doeth it not,
to him it is sin..

Our sentence starts with the word Therefore and not only provides the conclusion from the prior sentence but also provides the conclusion for the entire chapter. Every single note for sentences within this chapter has shown how each sentence is dependent upon the prior sentence and supports the next sentence. in this chapter, James has led us, step-by-step, from the first sentence to the conclusion of this sentence, which makes it the conclusion of the entire chapter. Yes, this sentence is a precept which can stand on its own, but understanding all of the logic which James put into this chapter will give us a deeper understanding of this truth.

People express the truth of this sentence many ways including: 'Any dead fish can float downstream. If you're not fighting the current of this world to fight your way upstream that you appear to be dead.'

All throughout this chapter James has presented different circumstances where we have doctrinal error taught which goes against what the Bible literally says to do. Each time James has shown the error of people not obeying the Bible. If we look at his examples then we could probable find one which could be used as an example of correct behaviour under just about any circumstances where by people claim that they are justified to sin. Basically, this sentence and this chapter are showing us that there are no circumstances in life that justify our sin. There are no circumstances in life that justify our not doing good. In addition, as the notes for various prior sentences of this chapter explain, our doing good helps us to avoid circumstances which cause problems and cause God's people to think they are justified to sin. In most cases, doing good requires us to first get our attitude right.

Simply put, James dealt with a lot of attitudes in this chapter. If we keep our attitudes (heart) in tune with God then we avoid a lot of problems and can get the necessary help to deal with the problems which we run into.

That which is good 'comes from God'. Sin is: 'a violation of God's law' (1John 3:4). Please note that religious people call certain groups of people sinners. because they fit a religious definition which may have nothing to do with God's law. Please also see the note for Matthew 9:10 about the word sinners. The functional definition for this word is: ' One that has voluntarily violated the divine law; a moral agent who has voluntarily disobeyed any divine precept, or neglected any known duty'. When the Lord gives us a command, it is good. Our refusal to obey (knoweth to do good, and doeth it not) is 'a violation of God's law', which is sin. The truth of this sentence should be obvious to all saved people, especially after this explanation using Biblical definitions for the words of this sentence.

Please see the note in the Romans intro about the word therefore. The functional definition is: 'a future result that can be seen only at the place which was specified before the therefore'.

Please see the note for 1:17 about the word good. The functional definition is: 'what comes from God'.

Please see the note for 1:15 about the word sin. The functional definition is: 'a violation of God's law'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 12:47-48; Joh 9:41; 13:17; 15:22; Ro 1:20-21,32; 2:17-23; 7:13'.

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James Chapter 5

links to sentences in this chapter:

C5-S1 (Verse 1), C5-S2 (Verse 2), C5-S3 (Verse 3), C5-S4 (Verse 3), C5-S5 (Verse 4), C5-S6 (Verse 5), C5-S7 (Verse 6), C5-S8 (Verse 7), C5-S9 (Verse 7), C5-S10 (Verse 8), C5-S11 (Verse 9), C5-S12 (Verse 10), C5-S13 (Verse 11), C5-S14 (Verse 11), C5-S15 (Verse 12), C5-S16 (Verse 13), C5-S17 (Verse 13), C5-S18 (Verse 13), C5-S19 (Verse 13), C5-S20 (Verse 14), C5-S21 (Verse 14-15), C5-S22 (Verse 16), C5-S23 (Verse 16), C5-S24 (Verse 17), C5-S25 (Verse 18), C5-S26 (Verse 19-20)'.

Please use This link to see the chapter summary.

Chapter Summary from Treasury of Scripture Knowledge.

1-6	Wicked rich men are to fear God's vengeance.
7-11	We ought to be patient in afflictions, after the example of the prophets, and Job;
12	to forbear swearing;
13	to pray in adversity, to sing in prosperity;
14-18	to acknowledge mutually our several faults, to pray one for another;
19-20	and to reduce a straying brother to the truth.

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C5-S1 (Verse 1) Miseries will come to saved people who trust in riches.

Go to now,
ye rich men,
weep and howl for your miseries that shall come upon you..

The first seven sentences of this chapter deal with people who are rich in this world and put their trust in physical riches instead of in serving the Lord. James warns them about judgment but saved people who do not act this way do not have to worry about the associated judgment.

Our sentence starts with the phrase Go to now. The now means: 'after considering what was just said'. James has just spent an entire chapter telling us why saved people can't get their prayers answered by God. Basically, saved people can't get prayers answered when they concentrate on the things of this life and treat other of God's children as inferior because those people don't have the things of this life that they have. When God's people do that they prove that their trust is not really in the Lord but in the things of this life. Only the things of this life can't get us what we can get from the Lord and the things of this life can't keep the Lord from bringing judgment upon us for trusting in the wrong thing.

in this first of five sentences which James aims at the rich in this world, he warns that your miseries that shall come upon you. This is because most rich men put their trust in physical riches and not in the Lord. Obviously, there are exceptions to this because Abraham, David, Solomon and others in the Bible were rich and still kept their trust in the Lord. The thing that excludes them from these comments by James are that the fourth through seventh sentences of our chapter did not apply to them. Thus, these sentences do not apply to the rich so much as they apply to the rich who act wrong and, thereby, prove that what they truly trust in for their needs in not the Lord but is their riches. These are the people who shall weep and howl because their miseries that shall come upon them.

Please see the note for 1:10 about the word rich. The functional definition is: 'Wealth; opulence; affluence; possessions of land, good or money in abundance. Riches do not consist in having more gold and silver, but in having more in proportion than our neighbors'. Luke 16:11 says: If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?.

Please see the note for John 20:11-12 about the word weep. The functional definition for this word is: 'To express sorrow, grief or anguish by outcry'.

Please see the note for Romans 3:13 about the word misery. Webster's 1828 defines this word as: 'Great unhappiness; extreme pain of body or mind. A man suffers misery from the gout, or from great afflictions, distress, calamity,and other evils. Misery expresses somewhat less than wretchedness. Misery is as really the fruit of vice reigning in the heart, as tares are the produce of tares sown in the field. 2. Calamity; misfortune; natural evils which are the cause of misery. And mourn the miseries of human life'. Please also see the note for Matthew 21:41 about the words miserable / miserably.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Go. Jas 4:13 ye. Jas 1:11; 2:6; De 8:12-14; 32:15; Ne 9:25-26; Job 20:15-29; Ps 17:14; 49:6-20; 73:3-9,18-20; Pr 11:4,28; Ec 5:13-14; Jer 9:23; Mic 6:12; Zep 1:18; Mt 19:23-24; Lu 6:24; 12:16-21; 16:19-25; 1Ti 6:9-10; Re 6:15-17 weep. Jas 4:9; Isa 13:6; 22:12-13; Jer 4:8; Eze 19:2; Joe 1:5,11,13; Am 6:6-7; Zec 11:2-3; Lu 6:25; 23:28-29 General references. exp: Le 25:14; Job 27:8; Eze 26:13; Mt 6:19; Lu 17:28'.

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C5-S2 (Verse 2) Spiritual corruption comes from what they trusted in.

Your riches are corrupted,
and your garments are motheaten..

in this sentence James is basically telling us that the things of this world, which people put their trust in, will not cover their needs and will bring corruption into their lives. James mentions garments because those are the main visible way of separating rich from poor. There are times that we need to wear certain garments to indicate an office that we have and there are times that we buy certain garments for their quality so that we do not have to replace them as often. However, buying garments for the purpose of displaying riches in this world and to use as an excuse to feel like we are better than other people is wrong.

Quite often when something is corrupted it extends the corruption to anything that touches it. So, for example, a wall that normally resists mold can become moldy if something moldy is left against it long enough. In our sentence James is not just saying that what they trust in is corrupted, and does not cover them like they think it does. He is also warning that the corruption of trusting the riches of this world will also corrupt them and cause the Lord to bring punishment upon them.

Please see the note for 1Corinthians C9S36 about the word corrupt. The functional definition is: 'To change from a sound to a putrid or putrescent state; to separate the component parts of a body, as by a natural process, which accompanied by a fetid smell'.

Please see the note for Matthew 9:16 about the word garment. The Morrish Bible Dictionary defines this word as: 'Several words are used both in the O.T. and in the N.T. for raiment, clothing, or apparel, without defining what particular garments are alluded to; and when a single garment is intended it is variously translated in the A.V. In the East few garments were needed, and they were probably much the same as those worn there at present by the natives. 1. the inner garment is the kethoneth, a long tunic worn by men and women. It was made of wool, cotton, or linen. this was the garment God made of skins for Adam and Eve, and what Jacob made of many colours for Joseph. Ge 3:21; 37:3,23-33. It formed part of the priests dress. At times another is worn over it. the bride said she had put off her 'coat' for the night, which was probably the outer one, though the Hebrew word is the same. Cant. 5:3. the kethoneth answers to the χιτών of the N.T., mostly translated 'coat.' the disciples were not to take two when the Lord sent them out. Mt 10:10. It was this garment of the Lord's that was woven in one piece, Joh 19:23; and the word is used of the coats made by Dorcas. Ac 9:39. 2. the other principal garment was the simlah, a cloak, or wide outer mantle, worn by men and women, and in which they wrapped themselves at night. this might be of any texture according to the season, and according to the station in life of the wearer. the peasants often wear such, called an 'abba' of camels' or goats' hair. this garment if taken in pledge had to be returned in the evening, for without it 'wherein shall he sleep?' Ex 22:26-27; cf. De 24:13. the simlah is the garment that was rent in grief. Ge 37:34; 44:13; Jos 7:6. this corresponds to the ἱμάτιον in the N.T. It is translated 'cloak ' in Mt 5:40; Lu 6:29; and it is the robe of purple with which the soldiers mocked the Lord. Joh 19:2,5. It is the 'garment' the edge of which the woman touched, Mt 14:36; and the 'garments' of which the scribes and Pharisees enlarged the borders. Mt 23:5. It is otherwise used for 'garments' in general, as in Mt 27:35; Joh 19:23-24; and is often translated 'raiment' and 'clothes.' 3. Another prominent article of apparel and one often richly ornamented was the GIRDLE. these three, with sandals, and a handkerchief or other covering for the head, constituted the usual dress in the East. Besides the above we read of 'changeable suits of apparel' for women. Isa 3:22. Also 4. the MANTLE, or ROBE meil, described as 'a large tunic, worn over the common one, but without sleeves.' It was worn by priests, Ex 28:31; 1Sa 28:14; Ezr 9:3,5; by kings and princes, 1Sa 18:4; 24:4,11; by men of rank, Job 1:20 Job; 2:12: and by women, 2Sa 13:18. 5. the WIMPLE or VEIL, a wide upper garment or shawl, which covered the head and part of the body. Ruth was able to carry in such a veil six measures of barley. Ru 3:15; Isa 3:22. there are four other Hebrew words translated 'veils.' 6. the STOMACHER, apparently a wide ornamented girdle. the word occurs only in Isa 3:24.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Your riches. Jer 17:11; Mt 6:19-20; Lu 12:33; 1Pe 1:4 your garments. Jas 2:2; Job 13:28; Ps 39:11; Isa 50:9; 51:8; Ho 5:12 General references. exp: Le 25:14; Job 27:8; Eze 26:13; Mt 6:19; Lu 17:28'.

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C5-S3 (Verse 3) Riches will witness that people trusted in the wrong thing.

First Step: Riches are corrupted.

Your gold and silver is cankered;.

Second Step: Evidence of wrong trust will be used at judgment.

and the rust of them shall be a witness against you,
and shall eat your flesh as it were fire..

1Corinthians 3:15 says, If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire. that verse is talking about our personal judgment at the judgment seat of Christ (Romans C14S16; 2Corinthians 5:10), just like our current sentence is talking about. The thing which many people don't think about is that, in this world, gold and silver hardly ever get corrupted or cankered. In particular, they do not rust. That is why they are used in industry where it is important to minimize problems from corruption, such as in computers and other electronic devices.

With this fact in mind, along with the connection to our judgment, it should be understandable that James is speaking about a spiritual corruption. The rust that James tells us about can not be seen physically but is only visible spiritually. Thus, while James is speaking about physical things, he is telling us about their spiritual significance.

Please see the note for 1Corinthians C3S13 about the word gold. The functional definition for this word is: 'A precious metal of a bright yellow color, and the most ductile and malleable of all the metals. It is the heaviest metal except platina; and being a very dense, fixed substance, and not liable to be injured by air, it is well fitted to be used as coin, or a representative of commodities in commerce. Its ductility and malleability render it the most suitable metal for gilding. It is often found native in solid masses, as in Hungary and Peru; though generally in combination with silver, copper or iron. 2. Money. forme, the gold of France did not seduce-- 3. Something pleasing or valuable; as a heart of gold. 4. A bright yellow color; as a flower edged with gold. 5. Riches; wealth. Gold of pleasure, a plant of the genus Myagrum. GOLD, a. Made of gold; consisting of gold; as a gold chain'.

Please see the note for 1Corinthians C3S13 about the word silver. The functional definition for this word is: 'A metal of a white color and lively brilliancy. It has neither taste nor smell; its specific gravity is 10.552, according to Bergman, but according to Kirwan it is less. A cubic foot weighs about 660 lbs. Its ductility is little inferior to that of gold. It is harder and more elastic that tin of iron. It is found native in thin plates or leaves, or in fine threads, or it is found mineralized by various substances. Great quantities of the metal are furnished by the mines of South America, and it is found in small quantities in Norway, Germany, Spain, the United State, etc. 2. Money; coin made of silver. 3. anything of soft splendor. Pallas-piteous of her plaintive cries, In slumber clos'd her silver-streamaining eyes. SIL'VER, a. 1. Made of silver; as a silver cup. 2. White like silver; as silver hair. Others on silver lakes and rivers bath'd their downy breast. 3. White, or pale; of a pale luster; as the silver moon. 4. Soft; as a silver voice or sound'.

We find forms of the word canker only in: our current sentence and 2Timothy 2:17-18. The functional definition for this word is: 'A gangrene or mortification which gradually spreads over the whole body (2Ti 2:17). Think of it as similar to cancer'.

Please see the note for Matthew 6:19-21 about the word rust. The International Standard Bible Encyclopedia defines this word as: 'rust (chel'ah; brosis): Strictly speaking rust is the red oxide of iron formed by the corrosion of that metal, but by extension it has come to mean corrosion produced on any metal. Chel'ah is translated "rust" in Eze 24:11-12. this rendering is probably based on Eze 24:11. Copper caldrons are still used in Bible lands. Such vessels must be constantly watched when on the fire to guard against the possibility of their becoming dry. If this should happen the contents, whatever they may be, and the vessel itself will be injured. the copper of the caldron oxidizes and scales off in black or brownish scales, or rust. ios, was used in Greek to denote the corroding of metals. In Jas 5:3 occurs, "Your gold and your silver are rusted; and their rust.... shall eat your flesh as fire." the writers must have had in mind the actions of chemicals upon these metals which formed some such compound as the caustic silver nitrate.
Brosis, literally, "eating," which occurs in Mt 6:19-20, may refer to the diseases which attack such vegetation as wheat, grapes, cucumbers, etc. In no country is the saying "where moth and rust consume" (Mt 6:19) more true than in Syria. Any metal subject to corrosion seems to rust faster in that country than anywhere else. there are also many rusting fungi which the people have not learned to destroy and which do much damage to the crops'.

Please see the note for Hebrews 11:4 about the word witness. The functional definition for this word is: 'Testimony; attestation of a fact or event'. Please also see the notes for John 8:17; 2Corinthians 13:1 and Colossians C3S13 about the phrase witnesses, two or three. Please also see the note for John 5:1 about the phrase witnesses given by Jesus to show that He is God.

Please see the notes for Romans C14S2; 1Corinthians C11S37 and Hebrews 13:10 about the word eat. The functional definition for this word is: 'Besides the common use of this word, it is employed symbolically for to 'consume, destroy:' they "eat up my people as they eat bread." Ps 14:4; cf. Pr 30:14; Hab 3:14; 2Ti 2:17. Also for receiving, digesting, and delighting in God's words'.

Please see the notes for Romans C8S1; 2Corinthians C1S7; Galatians C6S8; Philippians 1:22 and Colossians C1S6 about the word flesh. The functional definition is: 'the whole body'.

Please see the note for 3:6 about the word fire. The functional definition is: 'An extremely painful type of injury that is used by God to cleanse and purify'. The usages of this word in the Bib le match what we find in every-day life.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'cankered. 2Ti 2:17 a witness. Ge 31:48,52; Jos 24:27; Job 16:8 and shall. Jer 19:9; Mic 3:3; Re 17:16; 20:15; 21:8'.

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C5-S4 (Verse 3) Ye have heaped treasure together for the last days.

This sentence says that the rich saved for their last days on Earth. This sentence matches the parable of Luke 12:16-21. As said there, such a person is a fool.

We find forms of the word heap occurring 62 times in 58 verses of the Bible and, in the New Testament, in: Romans 12:20; 2Timothy 4:3; James 5:3. Webster's 1828 defines this word as: 'pp. Piled; amassed; accumulated'.

Please see the note for Hebrews 12:2-LJC about treasure in heaven. Please see the note for 2Corinthians 4:7 about the word treasure. The functional definition is: 'Wealth accumulated; particularly, a stock or store of money in reserve'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Ye have. De 32:33-34; Job 14:16-17; Ro 2:5 the last. Ge 49:1; Isa 2:2; Mic 4:1; Ac 2:17; 2Pe 3:3 General references. exp: Le 25:14; Job 27:8; Eze 26:13; Mt 6:19; Lu 17:28'.

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C5-S5 (Verse 4) The Lord has heard of their crimes.

Equivalent Section: Rich people defraud the poor.

Behold,
the hire of the labourers who have reaped down your fields,
which is of you kept back by fraud,
crieth:.

Equivalent Section: these actions are recorded against judgment day.

and the cries of them which have reaped are entered into the ears of the Lord of sabaoth..

The note for this sentence in the Lord Jesus Christ Study explains why this sentence uses the phrase the Lord of sabaoth. As mentioned there, this sentence is the middle of a section talking about saved people mistreating other people and putting their trust in the things of this world instead of in the most powerful being that exists. This title is emphasizing His power and later in this chapter (James 5:7) James says Be patient therefore, brethren, unto the coming of the Lord. That's when judgment will come.

in this sentence James is warning saved people that this life is only a test of our character and that, when the Lord of sabaoth comes He will reward those saved people who truly put their trust in Him and punish those saved people who trusted in riches and positions within this world. Whti this in mind, we can look at the structure and details of our sentence.

Our sentence has two Equivalent Sections with the Second Equivalent Section starting with the word and. That means that it is added to the First Equivalent Section and tells us the direct result of the First Equivalent Section. One lesson that is here is that everything which we do has consequences which can extend further into the future than we think about. However, our failure to consider those consequences does not remove them nor does it make the consequences independent of the original actions. We may not face the judgment of our actions until after our physical life is over, but that judgment will be directly related to our attitudes and actions here in this physical life. Also, since we will answer to the Lord of sabaoth, we will not have the power to stop Him from bringing the full judgment upon us.

Matthew 10:10 says, Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat. in this section we see our Lord sending out people to preach, saying, the kingdom of heaven is at hand. We also see that He instructed His workers to leave their peace on homes which provided for their physical needs but to shake off the dust of your feet where people did not provide for their physical life. He went on to say Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city. This is the basis of what James tells us here. In both cases we have labourers who were cheated out of their wages. In both cases we have the same judgment.

Please see the note for 1:23-24 about the word behold. The functional definition is: 'To fix the eyes upon; to see with attention; to observe with care'.

Please see the note for Mark 1:20 about the word hire. The functional definition for this word is: 'Procured or taken for use, at a stipulated or reasonable price; as a hired farm'.

Please see the note for Luke 10:2 about the word labourer. Webster's 1828 defines this word as: 'One who labors in a toilsome occupation; a man who does work that requires little skill, as distinguished from an artisan.'. Please also see the note for Philippians 4:3 about the word fellowlabourers. Please also see the notes for 1Corinthians C3S9 and 1Corinthians C4S13 about the word labour. The functional definition is: 'Exertion of muscular strength, or bodily exertion which occasions weariness; particularly, the exertion of the limbs in occupations by which subsistence is obtained, as in agriculture and manufactures'. The main application, within the Bible, is: 'work of God's ministry'. Please also see the note for Philippians 4:3 about the word fellowlabourers. Please also see the Message called Labor for Everlasting Life which is based upon this sentence and the next couple of sentences. Please also see the Message called Labourers for the Harvest.

Please see the note for Matthew 6:26 about the word reap. Webster's 1828 defines this word as: 'to cut grain with a sickle; as, to reap wheat or rye. When ye reap the harvest, thou shalt not wholly reap the corners of thy field. Lev. 19. 2. to clear of a crop by reaping; as, to reap a field. 3. to gather; to obtain; to receive as a reward, or as the fruit of labor or of works; in a good or bad sense; as, to reap a benefit from exertions. He that soweth to the flesh, shall of the flesh reap corruption. Gal. 6. Ye have plowed wickedness; ye have reaped iniquity. Hos. 10.
REAP, v.i. 1. to perform the act or operation of reaping. In New England, farmers reap in July and August. 2. to receive the fruit of labor or works. They that sow in tears, shall reap in joy. Ps. 126.'. Please also see the notes for 2Corinthians 9:6; Galatians 6:7; Colossians C3S17 about sowing and reaping.

Please see the notes for 2Corinthians 9:6; Galatians 6:7 and Colossians C3S17 about the phrase sowing and reaping. Please also see the note for 2Corinthians 9:8-11 about the word sower. The functional definition for this word is: ' He that scatters seed for propagation'.

Please see the note for Luke 15:15 about the word field. Fausset's Bible Dictionary defines this word as: 'Sadeh in Hebrew implies cultivated land (as field is derived from felling trees), but unenclosed; whereas the English "field" implies enclosure. In contrast to the adjoining wilderness (Ge 33:19; 36:35). the sadeh is contrasted with what is enclosed, as a vineyard (Nu 22:23-24) or a city (De 28:3,16). Unwalled villages were counted by the law as "the fields of the country" (Le 25:31). "Field" means the open country, apart from habitations, in Ge 25:27; 37:15. Stones marked off separate plots; to remove these landmarks entailed the curse (De 27:17). the lack of fences exposed the fields to straying cattle (Ex 22:5) or fire (2Sa 14:30).
Hence, the need of watchers, now named nator. the rye or spelled was placed "in its (the field's) border" (Isa 28:25). the wheat was put in the middle, the best and safest place, and the several other grains in their own place. the tallest and strongest grain outside formed a kind of fence. "A town in the country (field)" is a provincial town, as distinguished from the royal city (1Sa 27:5). "Fruitful field" is a distinct word, Carmel. (See CARMEL.) Another term, mareh, "meadows," is a naked treeless region (Jg 20:33); "the liers in wait came from the open plains of Gibeah"; not that their ambush was there, but the men of Benjamin had been previously enticed away from the city (Jg 20:31), so the liers in wait came to the city from the thus exposed plain'.

Please see the note for 1Corinthians C6S13 about the word fraud. The functional definition is: 'To deprive of right, either by obtaining something by deception or artifice, or by taking something wrongfully without the knowledge or consent of the owner; to cheat; to cozen; followed by of before the thing taken; as, to defraud; a man of his right'.

Please see the note for Mark 1:3 about the word cry. Webster's 1828 defines this word as: 'Loud notorious exclamation as a crying sin or warning'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the hire. Le 19:13; De 24:14-15; Job 24:10-11; 31:38-39; Isa 5:7; Jer 22:13; Hab 2:11; Mal 3:5; Col 4:1 the cries. Ge 4:10; Ex 2:23-24; 3:9; 22:22-24,27; De 24:15; Job 34:28; Ps 9:12; Lu 18:7 Lord. Ro 9:29; Isa 1:9 (Heb) General references. exp: Le 25:14; Job 24:11; Pr 4:17; Jer 5:29; Eze 26:13; Lu 17:28; 1Co 6:8'.

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C5-S6 (Verse 5) The rich personally sought pleasure at the cost of others.

First Step: People lived for physical pleasure.

Ye have lived in pleasure on the earth,
and been wanton;.

Second Step: People made their heart seek physical pleasure.

ye have nourished your hearts,
as in a day of slaughter..

Please notice that both Steps start with the personal pronoun of ye. This is a personal application and the people who are personally guilty will personally be judged. As noted before, saved people who are not personally guilty do not need to personally worry about this judgment.

Please see the note below for the definition of the word wanton. In our First Step James is identifying the people that he is warning. Most of the people who are identified By this Step will deny that it applies to them. They will look at someone who has greater physical riches or looks or fame or something that this physical world provides. They will think 'I don't have as much as they have. Obviously, I'm not in this group identified by James'. However, 1Timothy 6:8 says, And having food and raiment let us be therewith content. therefore, anyone who has something more, even 'just a small house', needs to consider the possibility that they fit within this group of people that James is describing.

Understand, James is not condemning all rich or he would also be condemning Abraham, King David, Solomon and more. He is identifying the people who have lived in pleasure on the earth, and been wanton. A king must display some riches in order to get the respect that is required to provide for his people and protect them. This is also true, to lesser degrees, of leaders in lower positions. However, there is a difference between having and doing what is necessary to provide for others and having in order to be wanton. Thus, we need to be careful and look at what James actually says, and not include people that James did not intend, just so that we can use the Bible to condemn people that we are jealous of.

Our Second Step should make people think of fatted animals which are deliberately made fat just before the slaughter. 1Kings 4:23 describes what Solomon had to supply his continual feast. Jeremiah 46:21 describes men who had the position and responsibility to protect but who refused to do so because they were fat. Luke 15. has the story of the prodigal son. Thus, we see that we are warned to be careful when physical things accumulate and we become fat.

Please see the note for Luke 8:14 about the word pleasure. Webster's 1828 defines this word as: 'PLEASURE, n. plezh'ur. 1. the gratification of the senses or of the mind; agreeable sensations or emotions; the excitement, relish or happiness produced by enjoyment or the expectation of good; opposed to pain. We receive pleasure from the indulgence of appetite; from the view of a beautiful landscape; from the harmony of sounds; from agreeable society; from the expectation of seeing an absent friend; from the prospect of gain or success of any kind. Pleasure, bodily and mental, carnal and spiritual, constitutes the whole of positive happiness, as pain constitutes the whole of misery. Pleasure is properly positive excitement of the passions or the mind; but we give the name also to the absence of excitement, when that excitement is painful; as when we cease to labor, or repose after fatigue, or when the mind is tranquilized after anxiety or agitation. Pleasure is susceptible of increase to any degree; but the word when unqualified, expresses less excitement or happiness than delight or joy. 2. Sensual or sexual gratification. 3. Approbation. The Lord taketh pleasure in his people. Ps. 147. and 149. 4. What the will dictates or prefers; will; choice; purpose; intention; command; as, use your pleasure. Cyrus, he is my shepherd and shall perform all my pleasure. Is.44. My counsel shall stand and I will do all my pleasure. Is.46. 5. A favor; that which Please s. Festus, willing to do the Jews a pleasure, answered Paul. Acts.25. 6. Arbitrary will or choice. He can vary his scheme at pleasure.' please also see the notes for 2Timothy 2:4 and Galatians 1:10-LJC about the word please. Please also see the note for 1Corinthians C10S2 about the phrase well pleased.

Please see the note for 3:15 about the word earth. The functional definition is: 'In the sense of soil or ground, the translation of the word adamah'.

Please see the note for Romans C13S16 about the word wanton. Easton's Bible Dictionary defines this word is: 'n. 1. Sportiveness; gaiety; frolicsomeness; waggery. --As sad as night, only for wantonness. 2. Licentiousness; negligence of restraint. the tumults threatened to abuse all acts of grace, and turn them into wantonness. 3. Lasciviousness; lewdness. Romans 8. II Peter 2'.

Please see the note for Colossians 2S10 about the word nourishment. The functional definition is: 'To feed and cause to grow; to supply a living or organized body, animal or vegetable, with matter which increases its bulk or supplies the waste occasioned by any of its functions; to supply with nutriment'.

Please see the note for 1:25 about the word heart. The functional definition is: 'Our heart controls the same things as our soul only where the soul deals with the long term the heart deals with the short term and we control our heart directly while the soul is the accumulated actions of our heart. Both are the way we think (mind), the way we emotionally respond to circumstances (emotions) and the method we use to make decisions (will).'

Please see the note for Acts 8:32 about the word slaughter. Webster's 1828 defines this word as: 'slaw'ter See Slay. 1. In a general sense, a killing. Applied to men, slaughter usually denotes great destruction of life by violent means; as the slaughter of men in battle. 2. Applied to beasts, butchery; a killing of oxen or other beasts for market.
SLAUGHTER, v.t. slaw'ter. 1. to kill; to slay; to make great destruction of life; as , to slaughter men in battle. 2. to butcher; to kill for the market; as beasts'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'have lived. 1Sa 25:6,36; Job 21:11-15; Ps 17:14; 73:7; Ec 11:9; Isa 5:11-12; 47:8; 56:12; Am 6:1,4-6; Lu 16:19,25; 1Ti 5:6; 2Ti 3:4; Jude 1:12; Re 18:7 been. Isa 3:16; Ro 13:13 as in. Pr 7:14; 17:1; Isa 22:13; Eze 39:17; Re 19:17-18 General references. exp: Le 25:14; Pr 4:17; Eze 26:13; Lu 17:28'.

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C5-S7 (Verse 6) The just did not fight back.

First Step People use the wrong way to identify God's people.

Ye have condemned and killed the just;.

Second Step the truly Godly react like Jesus Christ.

and he doth not resist you..

While James is still identifying rich people who act wrong, he also identifies the truly Godly within our sentencethe just James calls them the just and tells us how we are to act if we want God to consider us to be the just. The just doth not resist you when the rich have condemned and killed the just. The just truly waits for the Lord to bring judgment. It is not justy an attitude of resignation because they can't do anything. It is more the attitude found in Revelation 6:9-10 where we read And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, of Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?

in this sentence James finishes identifying the people that he is warning about coming judgment when he says Ye (each and every one of you personally) have condemned and killed the just. And, before people say 'I haven't killed anyone';, remember that in Matthew 5:21-22 Jesus said Ye have heard that it was said by them of old time, thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: But I say unto you, that whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, thou fool, shall be in danger of hell fire. thus, we see that God considers our attitude equivalent to doing the deed. Therefore, the person who has riches and/or position in this world; and is angry with his brother without a cause; and condemns him; because his brother has less riches and/or position in this world but still challenged the rich brother. Our riches and/or position in this world does not make us right. Our using our riches and/or position in this world as a basis to condemn our brother puts us in danger of the judgment that James is warning about.

Please see the note for 3:1 about the word condemn. The functional definition is: 'The judicial act of declaring one guilty, and dooming him to punishment'.

Please see the note for Romans C13S12 about the word kill. That note discusses the different levels of kill that are recognized by law.

Please see the notes for Galatians 2:16-LJC and Romans C7S16 about the word just. The functional definition is: 'true; a sense allied to the preceding, or the same'. Please also see the note for Ephesians C1S2 about just shall live by faith. Please also see the note for Romans C11S6 about just shall live by his faith. Please also see the note for Romans C3S29 about justification by faith. Please also see the note for RomansC3S19 about the word justify.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'have. Jas 2:6; Mt 21:38; 23:34-35; 27:20,24-25; Joh 16:2-3; Ac 2:22-23; 3:14-15; 4:10-12; 7:52; 13:27-28; 22:14; 1Th 2:15-16 and he. Isa 53:7; Mt 5:39; 26:53-54; Lu 22:51-53; Joh 19:9-11; Ac 8:32; 1Pe 2:22-23'.

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C5-S8 (Verse 7) The just are to for the Lord.

Be patient therefore,
brethren,
unto the coming of the Lord..

Our next sentence is put into the same verse as this one and uses the husbandman (farmer) as an example of planting seed in one season and waiting for another season before reaping. James has just stitched from speaking to the rich in this world to speaking to the just. He made this switch in the prior sentence and continues to address the just for the remainder of his epistle.

James has spent a lot of his epistle correcting error and warning God's people of the consequence of error. Now he is going to finish his epistle by telling God's people how to do right, how to avoid error and how to get God's blessings.

The note for this sentence within the Lord Jesus Christ Study also uses the next sentence, which is in the same verse and part of the context, to explain how the just will reap in the next season of life. Here, in this physical life, we sow the seeds of faith. In eternity, the next season of life, the just will reap rewards from the Lord and keep them for eternity.

Please see the note for 1:3 about the word patience. The functional definition is: 'The suffering of afflictions, pain, toil, calamity, provocation or other evil, with a calm, unruffled temper; endurance without murmuring or fretfulness'.

Please see the note in the Romans intro about the word therefore. The functional definition is: 'a future result that can be seen only at the place which was specified before the therefore'.

1:2 provides references for the words brother, sister and brethren as: 'Spiritually used for God’s people: the Jews and the people are saved, baptized and active members of the church'.

The Phrase the coming of the Lord is prophecy. Please see the Doctrinal Study called Significant New Testament Events about Prophecies. This sentence is a prophecy of our death or the 'Rapture', which ever happens to us personally first.

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C5-S9 (Verse 7) People who reap wait for the right time before they harvest.

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..

Our sentence starts with the word Behold because James wants you to really look at what he is saying and think about it. He then tells us that the husbandman (farmer) waiteth ('keeps on keeping on waiting') and hath long patience for...the precious fruit of the earth because it is precious. James uses this illustration to teach us that the reward from the Lord is also precious and well worth the wait.

The reference to the early and latter rain is a quote from Deuteronomy 11:14. There God promised to provide all of their needs and also provide for an abundance but it was conditional and required them to personally hearken diligently unto my commandments which I command you this day, to love the LORD your God, and to serve him with all your heart and with all your soul.

We find the words latter rain in: Deuteronomy 11:14; Job 29:23; Proverbs 16:15; Jeremiah 3:3; Jeremiah 5:24; Hosea 6:3; Joel 2:23; Zechariah 10:1 and our current sentence. The early rain is only found in our current sentence and the words former rain is found in the verses already listed. I will leave explaining the importance of rain to someone who is more of a farmer than I am. With that acknowledgement, I will say that there is a spiritual symbolic meaning to these rains, but I lack the knowledge of farming that is required to understand and specify the symbolic meaning. However, I'm sure that somewhere is someone else who can explain the symbolic meaning. However, it is my personal belief that the early rain comes before the spring budding of plants and that the latter rain causes a final growth spurt just before harvest and it is what makes fruit sweet. The more rain, the sweeter the fruit.

Please see the note for 1:23-24 about the word behold. The functional definition is: 'To fix the eyes upon; to see with attention; to observe with care'.

Please see the note for 1Corinthians C3S9 about the word husbandry. The functional definition is: 'The business of a farmer, comprehending agriculture or tillage of the ground, the raising, managing and fattening of cattle and other domestic animals, the management of the dairy and whatever the land produces.'

Please see the note for Luke 2:25 about the word waiting. Please also see the note for Acts 1:1 about the word wait. The functional definition for this word is: 'Staying in expectation'.

Please see the note for 1Peter 1:7 about the word precious. The functional definition is: 'Of great price; costly; Of great value or worth; very valuable'.

Please see the note for 1:18 about the word firstfruit. Please see the notes for Romans C1S5 and 1Corinthians C9S10 about the word fruit. The functional definition, for this application, is: 'In a general sense, whatever the earth produces for the nourishment of animals, or for clothing or profit'. Please note that this is a different application than what James used earlier because the source of the fruit is different. Please see the note for Philippians 1:9-11 about the fruit of righteousness.

Please see the notes for 2Corinthians 5:1; Philippians 2:9-11 about the word earth. The functional definition is: 'In the sense of soil or ground, the translation of the word adamah'.

Please see the note for 1:2-3 about the word patience. The functional definition is: 'The suffering of afflictions, pain, toil, calamity, provocation or other evil, with a calm, unruffled temper; endurance without murmuring or fretfulness'. Please also see the note for Romans C12S8 about the word patient.

Please see the note for Matthew 5:44-45 about the word rain. Fausset's Bible Dictionary defines this word as: '"violent rain" or generically "the early and latter rain" (Jer 5:24; Joe 2:23). Yoreh, "the early rain of autumn"; malkosh, "the latter rain of spring" (Pr 16:15; Job 29:23; Jer 3:3; Ho 6:3; Zec 10:1). Rebibim, from rab "many," from the multitude of drops; "showers" (De 32:2). Zerem, "violent rain," "hailstorm" (Job 24:8). Sagrir only in Pr 27:15. As compared with Egypt, Palestine was a land of rain (De 11:10-11), but for six months no rain falls so that "rain in harvest" and "thunder" were marvelous phenomena, and out of time and place (Pr 26:1; 1Sa 12:16-18). the early rain begins gradually, the latter end of October or beginning of November. Generally from the W. or S.W. (Lu 12:54); the wind then changes to the N. or E. At no period in the winter, from the end of October to the end of March, does rain entirely cease. In January and February snow falls, but lies only a short time.
"The early rain" means the first autumnal showers which prepare the arid soil for the seed; "the latter rain" the later spring showers, especially in March, which bring forward the crop toward harvest (Jas 5:7; Pr 16:15). Showers fall occasionally in April and May. God claims as His peculiar prerogative the sending or withholding of rain, which He made dependent on the obedience or disobedience of Israel (Le 26:3-5,19; De 11:13-15; 28:23-24; Jer 3:3; 5:24; 14:22). "The latter rain in the first (month)" in Joe 2:23 means in the month when first it is needed; or else, as Vulgate and Septuagint, "as at the first" (compare Isa 1:26; Ho 2:15; Mal 3:4); or in Nisan or Abib, the Passover month, the first, namely, the end of March and beginning of April. the departure of winter was marked by the cessation of rain (Song 2:11-13). Rain is the beautiful image of the Spirit's refreshing influences in Messiah's kingdom (Ho 6:3; 2Sa 23:4; Ps 72:6)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Be patient. or, Be long patient, or, Suffer with long patience. Lu 8:15; Ro 2:7; 8:24-25; 15:4; 2Co 6:4-5; Ga 5:5; 6:9; Col 1:11; 1Th 1:3; Heb 6:15; 12:1-3 unto. Jas 5:8-9; Mt 24:27,44; Lu 18:8; 21:27; 1Co 1:7; 1Th 2:19; 3:13; 2Pe 3:4 exp: Col 1:11. until. De 11:14; Jer 5:24; Ho 6:3; Joe 2:23; Zec 10:1 exp: 1Co 4:5. General references. exp: De 11:14; 33:15; Lu 21:19; Heb 10:37'.

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C5-S10 (Verse 8) Be patient and know that the Lord comes soon.

Equivalent Section: Attitude to have.

First Step: Wait for God.

Be ye also patient;.

Second Step: Receive the benefit.

stablish your hearts:.

Equivalent Section: Why.

for the coming of the Lord draweth nigh..

The note for this verse in the Lord Jesus Christ Study explains why the coming of the Lord should stablish us. Please see that note for links to other Book Studies which use this word along with links to Old Testament words which use it. The functional definition is: 'To fix; to settle in a state for permanence; to make firm. In lieu of this, establish is now always used'. As also explained there, we are to stablish your hearts by trusting in the provision of our Lord and the knowledge the He is bringing righteous judgment (for the coming of the Lord draweth nigh).

Our sentence has two Equivalent Sections and the titles for each explain the difference in perspective of the same message. The main thing which we have not discussed about it is the two Steps in the First Equivalent Section. Simply put: if we are not personally (ye) patient then we will be fretting over circumstances which are physically uncomfortable. We can not make anything 'permanent' until after we get it to stop moving. Therefore, until we stop fretting, by becoming patient, we can not do the Second Step.

As for context, the note for the prior sentence, and the note for the second prior sentence, both mention this sentence. Please see those notes for the contextual requirements. As for the next sentence, we can not be patiently waiting for the coming of the Lord if we are busy grudging against another. If we grudging against another, then we blame them for our circumstances and are not recognizing that our Lord put us in those circumstances for an excuse to bless us when we obey this sentence and Be ye also patient. If we are truly being patient for the coming of the Lord, then we recognize that He is the only one who can change our circumstances. Therefore, there is no need to grude against another. Once more we see the sentences within this epistle are best understood when we also consider the context.

Please see the note for Matthew 18:16 about the word establish. Webster's 1828 defines this word as: 'to set and fix firmly or unalterably; to settle permanently. I will establish my covenant with him for an everlasting covenant. Gen.17. 2. to found permanently; to erect and fix or settle; as, to establish a colony or an empire. 3. to enact or decree by authority and for permanence; to ordain; to appoint; as, to establish laws, regulations, institutions, rules, ordinances, etc. 4. to settle or fix; to confirm; as, to establish a person, society or corporation, in possessions or privileges. 5. to make firm; to confirm; to ratify what has been previously set or made. Do we then make void the law through faith? God forbid; yea, we establish the law. Rom.3. 6. to settle or fix what is wavering, doubtful or weak; to confirm. So were the churches established in the faith. Acts.16. Tothe end he may establish your hearts unblamable in holiness. l thess.3. 7. to confirm; to fulfill; to make good. Establish thy word to thy servant. Ps.119. 8. to set up in the place of another and confirm. Who go about to establish their own righteousness. Rom.10.'. Please also see the note for Romans 16:25-27 which gives links to every place in the New Testament that uses any form of the word stablish and provides the definition from Webster's 1828 . Please also see the notes for 1Thessalonians 3:13; 2Thessalonians 2:17; 3:3 and James 5:8-LJC about this word. The functional definition is: 'To fix; to settle in a state for permanence; to make firm. In lieu of this, establish is now always used'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye also. Ge 49:18; Ps 37:7; 40:1-3; 130:5; La 3:25-26; Mic 7:7; Hab 2:3; Ro 8:25; Ga 5:22; 1Th 1:10; 2Th 3:5; Heb 10:35-37 stablish. Ps 27:14 for. Jas 5:9; Php 4:5; Heb 10:25-37; 1Pe 4:7; Re 22:20 exp: Re 1:3. General references. exp: Lu 21:19; Heb 10:37'.

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C5-S11 (Verse 9) Remember your own judgment.

Equivalent Section: What to not do.

Grudge not one against another,
brethren,
lest ye be condemned:.

Equivalent Section: Why.

behold,
the judge standeth before the door..

This sentence is mentioned in the note above for contextual requirements. There we were told to Be ye also patient...for the coming of the Lord. As also explained above, we can not be waiting for the coming of the Lord so that He will change our circumstances if we also grudge...against another. When we grudge...against another, we prove that we blame them for our circumstances and refuse to believe that our Lord is truly the one in control who also decided that we should be in those circumstances. That is, when we grudge we resent having to help a brother because we will not then be able to fulfill the desires of our flesh. However, our Lord gave us an opportunity to get spiritual blessings and, instead of being thankful, we resent what our Lord has provided for us.

With that in mind, we can look at our third phrase which says lest ye be condemned. Our Lord and judge will condemn us if we resent what He feels we should be thankful for.

With this in mind, we can look at out middle phrase, of the First Equivalent Section, which is the word brethren. James puts it here to let us know that he is not angry or condemning us but is offering a warning on brotherly love.

Having dealt with the First Equivalent Section, we can not look at the Second Equivalent Section which tells us why the First Equivalent Section has this warning. James starts this Second Equivalent Section with the word behold because he really wants us to 'look at and consider deeply' what he says after the word behold. That is: the judge standeth before the door. That means that our judgment is it will happen very soon and we want good results of this judgment and not to be condemned. This judgment is, of course, the judgment seat of Christ (Romans C14S16; 2Corinthians 5:10). Our current sentence, which warns us to Grudge not one against another, matches very closely with the context of the judgment seat of Christ in Romans C14S16.

Please see the note for 2Corinthians 9:7 about the word grudge. The functional definition is: 'To be discontented at another's enjoyments or advantages; to envy one the possession or happiness which we desire for ourselves'.

1:2 provides references for the words brother, sister and brethren as: 'Spiritually used for God’s people: the Jews and the people are saved, baptized and active members of the church'.

Please see the note for 3:1 about the word condemn. The functional definition is: 'The judicial act of declaring one guilty, and dooming him to punishment'.

Please see the note for 1:23-24 about the word behold. The functional definition is: 'To fix the eyes upon; to see with attention; to observe with care'.

Please see the note for 2:2-4 about the word stand. The full definition from Webster's 1828 is given there. Our sentence uses this word to express the idea of someone ready to take action.

Please see the note for 2Corinthians 2:12-13 about the word door. The functional definition is: 'Besides the common use of the door as the means of entrance into a house, and of enclosing those within when shut, it is used in scripture symbolically for the way of entrance into blessing'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Grudge not. or, Groan not, or, grieve not. Jas 4:11; Le 19:18; Ps 59:15; Mr 6:19 (margin) 2Co 9:7; Ga 5:14,26; 1Pe 4:9 lest. Mt 6:14-15; 7:1-2 the Judge. Ge 4:7; Mt 24:33; 1Co 4:5; 10:11; Re 3:20 General references. exp: Mt 24:44; Lu 21:19; Heb 10:37'.

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C5-S12 (Verse 10) Each phrase below has equal importance.

Take,
my brethren,
the prophets,
who have spoken in the name of the Lord,
for an example of suffering affliction,
and of patience..

James has just told us, in the prior sentences, that we are in the circumstances that we are in because God, within His role as Lord, put us in those situations for His glory and honor. He also told us to not grudge ('resent helping') others because the little bit that our flesh wants to hold onto will not be sufficient for our needs. Instead, we are to be generous to our brethren and trust The Lord for our personal needs. Now, in this sentence, he gives us a Biblical example to back up his commands. He is telling us to do what the prophets did if we want to have the same results as they had. Think of Jeremiah and all that he suffered. Yet, at the end of his book, we see him not going into captivity with others and his having his needs met. Others, like Abraham, have not yet received all of God's promises. However, all acted like James tells us to act.

The note for this sentence within the Lord Jesus Christ Study provides a little more about the prophets. As noted there, James uses Lord here because judgment, power and authority all fit within the role of the Lord who tells His people what to do and expects them to obey without explanation. In addition, our next sentence tells us; Behold, we count them happy which endure. The next note explains that sentence but what we see here is that obeying this sentence is the first step to being happy.

1:2 provides references for the words brother, sister and brethren as: 'Spiritually used for God’s people: the Jews and the people are saved, baptized and active members of the church'.

Please see the note for Romans 16:25-27 which gives links to every place in the New Testament that uses any form of the word prophet and provides the definition from Webster's 1828 . The functional definition is: 'a person who tells us what God actually says, which is usually different from what religion says. In Old Testament times, a prophet of God was verified by his telling a true prediction of future events. In New Testament times, a prophet of God is verified by comparing his doctrine to what the word of God literally says'. Please note that 1Corinthians 14:3 tells us: But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. This is what the word of God tells us is the true job of a true prophet of God. It is not 'foretelling the future'. Please note that 1Corinthians 14:3 tells us: But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. This is what the word of God tells us is the true job of a true prophet of God. It is not 'foretelling the future'. Please also see the note for Romans C16S33; Jude and false prophets. These not only include those who make false predictions but also include preachers who claim the office because they preach, but who never make predictions to verify their claims. Please also see the notes for Romans C12S5; 1Corinthians C11S4 and 1Thessalonians 5:20 about the words prophecy / prophesy. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection.

Please see the note for Luke 13:35 about the phrase name of the Lord. The functional definition for this word is: 'In the power and authority represented by the name of the Lord God'. That note has links to every Bible usage of this phrase. Please also see the note for 1Corinthians 1:10 for links which use the phrase the name of to indicate authority of a person. Please also see the note for 1Peter 4:14-LJC about the phrase name of Christ. please also see the note for this sentence within the Lord Jesus Christ Study.

Please see the notes for 1Corinthians C1S1 and Philippians 2:9-11 about the word name. Please see the note for 1Corinthians C1S4 about the phrase the name. That note has links to every place in the New Testament where the phrase in the name. occurs along with links to where similar phrases occur in the New Testament. The functional definition is: 'by way of the power associated with the name'. We find this word in 2:7; 5:10 and 5:14.

Please see the note for 1Corinthians C10S3 about the word example / ensample. The functional definition is: 'A pattern, in morals or manners; a copy, or model; that which is proposed or is proper to be imitated'.

Please see the notes for Romans C8S17; 1Corinthians C4S13 about the word suffer. The functional definition is: 'To feel or bear what is painful, disagreeable or distressing, either to the body or mind; to undergo. We suffer pain of body; we suffer grief of mind'. We find forms of the word in: 2:1; 2:14 and 3:4. Please also see the note for Romans 9:22 about the word longsuffering. Please also see the Study called Significant Gospel Events, for references to verses related to the suffering of Jesus Christ.

Please see the note for 1:27 about the word affliction. The functional definition is: 'The cause of continued pain of body or mind, as sickness, losses, calamity, adversity, persecution'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'who. Isa 39:8; Jer 23:22; 26:16; Ac 3:21; Heb 13:7 for. 2Ch 36:16; Jer 2:30; Mt 5:11-12; 21:34-39; 23:34-37; Lu 6:23; 13:34; Ac 7:52; 1Th 2:14-15; Heb 11:32-38 exp: Lu 11:48. General references. exp: Lu 21:19'.

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C5-S13 (Verse 11) Happiness comes from endurance.

Behold,
we count them happy which endure..

At first, our flesh wants to deny this truth. However, anyone who has accomplished a difficult task and reached a goal, has personally fely the satisfaction that comes from accomplishment. And the truth is that nothing else gives us that feeling. In addition, the greater the challenge, ther greater is our feeling of satisfaction. While we are going through it we are not having a lot of fun. Someone said 'An adventure is a period of time where we go through hardship, discomfort, and some boredom mixed in with a few instances of pure terror which gives us bragging rights at a later time'.

God designed this life to be 'an adventure'. The Bible teaches us that we will get glory, but not until after we get to heaven. Righe now, we are to be happy because we have endured our 'adventure' so far and because we are going to get more opportunities to give God glory as He delivers us out of these situations.

We already saw how the prior sentence provided context to this sentence and helped us to understand it. In addition, we find that the context of the next sentence adds to the understanding of our current sentence. There, James reminds us of the 'adventure' that God gave to Job. With this perspective, we should be able to see that our personal 'adventure' is relatively mild.

Please see the note for 1:23-24 about the word behold. The functional definition is: 'To fix the eyes upon; to see with attention; to observe with care'.

Please see the note for 1Corinthians C4S1 about the word account. That note has links to every place in the Bible where We find this word. Within our sentence, the word counted was used in the form of account. The functional definition is: 'An assignment of reasons; explanation by a recital of particular transactions, given by a person in an employment, or to a superior, often implying responsibility'.

Please see the note for 1Peter 3:14 about the word happy. People regularly claim that 'happiness comes from happenings'. That is: we get good feelings from circumstances of life.

Please see the note for Hebrews 6:15 about the word endure. The functional definition is: 'To last; to continue in the same state without perishing; to remain; to abide'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we count. Jas 1:12; Ps 94:12; Mt 5:10-11; 10:22; Heb 3:6,14; 10:39'.

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C5-S14 (Verse 11) Use Job as an example.

First Step: Consider the account of Job.

Ye have heard of the patience of Job,
and have seen the end of the Lord;.

Second Step: Acknowledge the deliverance from the Lord.

that the Lord is very pitiful,
and oftender mercy..

Our sentence has two Steps and, as explained in the note for this sentence within the Lord Jesus Christ Study, the Second Step of this sentence is saying that we saw the final answer from the Lord. God essentially answered Job by asking ' Who are you to question Me? Where were you during creation? What makes you think you have the power or ability to understand things well enough so that you can challenge your creator?'. The conclusion of that note is that James is warning us to not challenge the Lord but to wait for His reward for being faithful.

Our sentence adds the lesson of the book of Job to prior comments about the prophets. In both examples the people involved did not know, nor did they understand, what the Lord was doing. However, they still trusted the Lord. That is the final consideration from James. As our Second Step says, the Lord is very pitiful, and oftender mercy. No matter what circumstances we go through, we need to keep this truth in mind as we endure and have the patience to wait for the deliverance from the Lord.

Please see the note for 1:19 about the word hear. The functional definition is: 'Listening to; attending to; obeying; observing what is commanded'.

Please see the note for 2:22 about the word see / sight. The functional definition is: 'The act of seeing; perception of objects by the eye; view'.

Please see the note for 2Corinthians 11:15 about the word end. Easton's Bible Dictionary defines this word as: 'in Heb 13:7, is the rendering of the unusual Greek word ekbasin, meaning "outcome", i.e., death. It occurs only elsewhere in 1Co 10:13, where it is rendered "escape."'. in this sentence, James is writing about 'the end of the Church Age'. (Please see the Doctrinal Study called Significant New Testament Events about Prophecies. This sentence is a prophecy of our death or the 'Rapture', which ever happens to us personally first.)

Please see the note for 1Peter 3:8 about the word pity / pitiful. The functional definition is: 'Full of pity; tender; compassionate; having a heart to feel sorrow and sympathy for the distressed'.

Please see the note for Mark 13:28-29 about the word tender. The functional definition for this word is: 'soft, delicate'.

Please see the notes for Romans C12S1 and Colossians C3S8 about the word mercy. The functional definition is: 'not getting the punishment you deserve'. Please see the notes for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Ye. Job 1:21-2:10; 13:15-16; 23:10 and have. Job 42:10-17; Ps 37:37; Ec 7:8; 1Pe 1:6-7,13; 2Pe 2:9 the Lord is. Ex 34:6; Nu 14:18; 1Ch 21:13; 2Ch 30:9; Ne 9:17,31; Ps 25:6-7; 51:1; 78:38; 86:5,15; 103:8,13; 116:5; 119:132; 136; 145:8; Isa 55:6-7; 63:7,9; La 3:22; Da 9:9,18-19; Joe 2:13; Jon 4:2; Mic 7:18; Lu 1:50; 6:36; Ro 2:4; Eph 1:6; 2:4 General references. exp: Lu 11:10; 21:19'.

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C5-S15 (Verse 12) Back your mouth with your life.

Equivalent Section: Don't deal with the Lord the wrong way.

But above all things,
my brethren,
swear not,
neither by heaven,
neither by the earth,
neither by any other oath:.

Equivalent Section: Live what you say.

First Step: Be reliable when you say yea.

but let your yea be yea;.

Second Step: Be reliable when you say nay.

and your nay,
nay;.

Third Step: Remember the consequence of lying.

lest ye fall into condemnation..

Our sentence starts with the word But and continues the subject from the prior sentence while going in another direction. In the prior sentences we were told to do right even when circumstances make it seem like we are wrong and that God has abandoned us. We were told to be patient and James uses Job and the prophets as examples of how to act while in difficult circumstances. Now he tells us But above all things, my brethren, swear not. James is still talking about how to act in difficult circumstances. These are the circumstances when we are most tempted to swear in order to assure people that what we testify is true. swearing is not cussing but is calling on another to testify of our honesty and accuracy with potential legal consequences for lying.

We find forms of the word swear occurring 77 times in 69 verses of the Bible, and, in the New Testament in: Matthew 5:33-34; Matthew 5:36; Matthew 23:16; Matthew 23:18; Matthew 23:20-22; Matthew 26:74; Mark 14:71; Hebrews 6:13; Hebrews 6:16 and James 5:12. Webster's 1828 dictionary defines this word as: 'to affirm or utter a solemn declaration, with an appeal to God for the truth of what is affirmed. Ye shall not swear by my name falsely. Lev.19. But I say unto you, swear not at all. Matt.5. 2. to promise upon oath. Jacob said, swear to me this day; and he swore to him. Gen.25. 3. to give evidence an oath; as, to swear to the truth of a statement. He swore that the prisoner was not present at the riot. 4. to be profane; to practice profaneness. Certain classes of men are accustomed to swear. formen to swear is sinful, disreputable and odious; but for females or ladies to swear, appears more abominable and scandalous.
SWEAR, v.t. to utter or affirm with a solemn appeal to God for the truth of the declaration; as, to swear on oath. this seems to have been the primitive use of swear; that is, to affirm. 1. to put to an oath; to cause to take an oath; as, to swear witnesses in court; to swear a jury; the witness has been sworn; the judges are sworn into office. 2. to declare or charge upon oath; as, to swear treason against a man. 3. to obtest by an oath. Now by Apollo, king, thou swear'st thy gods in vain. Toswear the peace against one, to make oath that one is under the actual fear of death or bodily harm from the person; in which case the person must find sureties of the peace'.

Torrey's Topical Textbook provides references for the word swear as: 'Swearing Falsely: forbidden: Le 19:12; Nu 30:2; Mt 5:33. Hateful to God: Zec 8:17. We should not love: Zec 8:17. Fraud often leads to: Le 6:2-3. Saints abstain from: Jos 9:20; Ps 15:4. Blessedness of abstaining from: Ps 24:4-5. ThE WICKED: Addicted to: Jer 5:2; Ho 10:4. Plead excuses for: Jer 7:9-10. Shall be judged on account of: Mal 3:5. Shall be cut off for: Zec 5:3. Shall have a curse upon their houses for: Zec 5:4. False witnesses guilty of: De 19:16,18. Exemplified: Saul, 1Sa 19:6,10. Shimei, 1Ki 2:41-43. Jews, Eze 16:59. Zedekiah, Eze 17:13-19. Peter, Mt 26:72,74. Swearing, Profane: Of all kinds is desecration of God's nameans is forbidden: Ex 20:7; Mt 5:34-36; 23:21-22. ThE WICKED: Addicted to: Ps 10:7; Ro 3:14. Love: Ps 109:17. Clother themselves with: Ps 109:18. Guilt of: Ex 20:7; De 5:11. Woe denounced against: Mt 23:16. Nations visited for: Jer 23:10; Ho 4:1-3. Punishment for: Le 24:16,23. Exemplified: Son of Israelitish woman, Le 24:11. Gehazi, 2Ki 5:20. Peter, Mt 26:74'.

Our sentence is telling us the same thing that Jesus said in Matthew 5. That said, our Second Equivalent Section tells us what to do instead. (It starts with the word but following the colon, which means that it is telling us the polar opposite of the First Equivalent Section.) Here we see three steps.

In our First Step we are told let your yea be yea. The word let is a command that has the power of creation behind it. We are commanded to verify everything that we affirm before we affirm it and be positive that what we affirm is true. We are to be so diligent in our verification that there is absolutely no way that anyone can prove us wrong.

In our Second Step we are told and your nay, nay. The and adds this to the First Step, which means we must be as diligent and as positive of our nay as we were of our yea. This is a separate Step because sometimes we are not sure and can not say nay nor yea with absolute certainty. In those cases we are to keep our mouth shut or admit that we are not positive. Someti9mes people get upset with me but when I am 'pretty sure' I will, personally, give them a percentage of probable accuracy and refuse to give a definite nay or yea.

That leaves us with out third Step where we are told the consequence of our making a mistake. This is the third Step because the consequence always comes later. in this Step we are told lest ye fall into condemnation and that condemnation can come from men or from God or from both.

Please see the note for Philippians 2:9-11 about the word heaven. The functional definition is: 'the home of God'. Please also see the note for 1Peter 1:2-LJC about heaven, things in. Please also see the note for Matthew 3:2 about the kingdom of heaven. Please also see the note for Hebrews 12:2-LJC about treasure in heaven.

Please see the note for 3:15 about the word earth. The functional definition is: 'In the sense of soil or ground, the translation of the word adamah'.

Please see the note for Mark 6:26 about the word oath. Easton's Bible Dictionary defines this word as: 'a solemn appeal to God, permitted on fitting occasions (De 6:13; Jer 4:2), in various forms (Ge 16:5; 2Sa 12:5; Ru 1:17; Ho 4:15; Ro 1:9), and taken in different ways (Ge 14:22; 24:2; 2Ch 6:22). God is represented as taking an oath (Heb 6:16-18), so also Christ (Mt 26:64), and Paul (Ro 9:1; Ga 1:20; Php 1:8). the precept, "Swear not at all," refers probably to ordinary conversation between man and man (Mt 5:34,37). But if the words are taken as referring to oaths, then their intention may have been to show "that the proper state of Christians is to require no oaths; that when evil is expelled from among them every yea and nay will be as decisive as an oath, every promise as binding as a vow'.

Please see the note for Philippians 2:17 about the word yea. The functional definition is: 'Yes; a word that expresses affirmation or assent. Yea is used only in the sacred and solemn style. It affirms much more strongly meant than a simple Yes'.

Please see the note for 2Corinthians C2S11 about the word nay. The functional definition is: 'A denial and refusal which much more strongly meant than a simple No'.

Please see the note for 3:1 about the word condemn. The functional definition is: 'The judicial act of declaring one guilty, and dooming him to punishment'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'above. 1Pe 4:8; 3Jo 1:2 swear not. Mt 5:33-37; 23:16-22 but. 2Co 1:17-20 lest. Jas 3:1-2; 1Co 11:34 General references. exp: De 5:11'.

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C5-S16 (Verse 13) Is any among you afflicted?

This is the start of a series of questions and answers with the answer in the sentence following the question. The question is asked to make us think instead of just reading over the text without really considering what is said. Please see the note for the next sentence to see the answer from James.

Please see the note for 1:27 about the word affliction. The functional definition is: 'The cause of continued pain of body or mind, as sickness, losses, calamity, adversity, persecution'. Often God allows this in our life in order to increase our prayer life.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'any among. 2Ch 33:12-13; Job 33:26; Ps 18:6; 50:15; 91:15; 116:3-5; 118:5; 142:1-3; La 3:55-56; Ho 6:1; Jon 2:2,7; Lu 22:44; 23:42; Ac 16:24-25; 2Co 12:7-10; Heb 5:7'.

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C5-S17 (Verse 13) let him pray.

This is the answer to the question Is any among you afflicted? As noted above, God often allows this in our life to increase our prayer life. We find forms of pray, in James, in every verse from this one through 5:18. Thus, we should consider all of these sentences, and their associated notes, together in order to understand what James is saying. In addition, James uses the word ask in 1:5; 1:6; 4:2 and 4:3. Those sentences, and the associated notes, tell us the reasons from James why our prayers are not answered. In particular, when praying because we are afflicted, we need to pray, as James says, in faith, nothing wavering.

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C5-S18 (Verse 13) Is any merry?

This is the second question of a series of questions and answers with the answer in the sentence following the question. The question is asked to make us think instead of just reading over the text without really considering what is said. Please see the note for the next sentence to see the answer from James.

We look at this question and answer and then look at who sings in the quoir and the question that comes to mind is 'Where is the requirement for singing ability?' Sometimes we become too much like the world and worry about the 'show' more than the spirit behing the singing.

Please see the note for Luke 12:19 about the word merry. Webster's 1828 defines this word as: 'a. 1. Gay and noisy; jovial; exhilarated to laughter. Man is the merriest species of the creation. they drank and were merry with him. Gen.43. 2. Causing laughter or mirth; as a merry jest. 3. Brisk; as a merry gale. this is the primary sense of the word. 4. Pleasant; agreeable; delightful. to make merry, to be jovial; to indulge in hilarity; to feast with mirth. Judges 9'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'any merry. Jg 16:23-25; Da 5:4'.

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C5-S19 (Verse 13) let him sing psalms.

Wouldn't it be wonderful if our music was restricted to this admonition? True Psalms are all doctrinally correct while many 'favorite songs' teach doctrinal error.

Please see the note for Matthew 26:30 about the words sing / sang / sung. The functional definition for this word is: 'Webster's 1828 defines this word as: 'v. i. pret. sung, sang; pp. sung. 1. to utter sounds with various inflections of melodious modulations of voice, as fancy may dictate, or according to the notes of a song or tune the noise of them that sing do I hear Ex. 32. 2. to utter sweet or melodious sounds, as birds. It is remarkable that the female of no species of birds ever sings. And singing birds in silver cages hung. 3. to make a small shrill sound; as, the air sings in passing through a crevice. O'er his head the flying spear sung innocent, and spent its force in air. 4. to tell or relate something in numbers of verse. Sing of human hope by cross event destroy'd.
SING, v. t. 1. to utter with musical modulation of voice. And they sing the song of Moses, the servant of God, and the song of the Lamb. Rev. 15. 2. to celebrate in song; to give praises to in verse. the last, the happiest British king, whom thou shalt paint or I shall sing. 3. to relate or rehearse in numbers, verse or poetry. Arms and the man I sing. While stretch'd at ease you sing your happy loves'. The words sang and sung ate past-tense forms of the word sing.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'let him sing. 1Ch 16:9; Ps 95:2; 105:2; Mic 4:5; Mt 26:30; 1Co 14:26; Eph 5:19; Col 3:16-17; Re 5:9-14; 7:10; 14:3; 19:1-6 General references. exp: Ps 81:2; Isa 37:15'.

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C5-S20 (Verse 14) Is any sick among you?

This is the third question of a series of questions and answers with the answer in the sentence following the question. The question is asked to make us think instead of just reading over the text without really considering what is said. Please see the note for the next sentence to see the answer from James.

Please see the note for Acts 5:15 about the word sick. Please see the note for 1Corinthians C11S34 about the word sickly. As pointed out in that note, sickness, among saved people, is often a punishment for ongoing sin.

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C5-S21 (Verse 14-15) Let the sick call on people who can get prayers answered.

Equivalent Section: Elders are to pray the right way.

First Step: Call elders.

let him call for the elders of the church;.

Second Step: they act.

and let them pray over him,
anointing him with oil in the name of the Lord :.

Equivalent Section: Results of proper prayer.

First Step: Saved from sickness.

And the prayer of faith shall save the sick,
and the Lord shall raise him up;.

Second Step: forgiveness.

and if he have committed sins,
they shall be forgiven him..

As pointed out in the note for this sentence within the Lord Jesus Christ Study, there is a lot of confusion in a number of churches over these verses because people are concentrating upon the physical / religious oil and prayer instead of concentrating upon the Spiritual significance of approaching the Lord for judgment and forgiveness. The fact is that we can not force the Lord to do anything. Earlier in this epistle James dealt with our not getting our prayers answered.

The note for C5-S17 pointed out that the word pray is used in each sentence from there through C5-S25. It should be obvious that all of these sentences need to be considered together, especially about the subject of prayer. In addition, that note also pointed out all of the sentences where James uses the word ask. James also told us But let him ask in faith, nothing wavering and old us why this will prevent our answer from being answered. James also told us Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. Thus, James spent a lot of his epistle teaching us that our attitude and spiritual relationship with God has a major effect upon our getting our prayer answered. In addition, the next sentence says: Confess your faults one to another, and pray one for another, that ye may be healed. Most people refuse to do this in spite of the sentence literally saying that ye may be healed. The fact is that several things can stop this prayer from being answered in the manner that people want. The most important factors in getting this prayer answered are all spiritual in nature.

One of the most important phrases of the First Equivalent Section is in the name of the Lord. This means 'in the power and authority' of the Lord. In Acts 19 we read about the were seven sons of one Sceva who were religious but did not have a personal relationship with the Lord. When they tried to claim authority because of their religious position and to cast out a devil. And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye? And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded. the simple teaching of this account is that if the elders of the church do not maintain a proper personal relationship with the Lord, then they will have no better results than these were seven sons of one Sceva had.

The grammar of our sentence adds the prayer of faith to the elders of the church obeying this sentence the name of the Lord. Religious leaders who do not produce results all claim that the problem is that the sick person did not have enough faith. However, our sentence makes it clear that it is the elders of the church who are to have the faith. Now, as already mentioned, there are other things which can interfere with this prayer being answered, including failure to obey the next sentence, but it is the duty of the elders of the church to verify that all other problems are removed before they pray. If they don't do that then they really do not have the authority to act in the name of the Lord.

It should be obvious that anointing him with oil is symbolic. In Exodus 29:2 we read and wafers unleavened anointed with oil were part of the ceremony to anoint a priest for office. Symbolically, the wafers unleavened. represented someone who had gotten sin out of their life before the oil, representing the Holy Spirit, was added on top. In Exodus 29:7 we read Then shalt thou take the anointing oil, and pour it upon his head, and anoint him. this was after he had on the robes of the priest and it showed that the Holy Spirit was to be on the priest after he took his office. In many other places of the Old Testament we read similar symbolism. Then in Hebrews 1:9 we read Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. God's Son had the oil of gladness in spite of all that He had to suffer. While I could show many more Bible references, what we see here is that the person is to get sin out of their own life, be willing to suffer anything and be glad because they had dedicated their life to the service of God. Anyone who is not willing to do this has no right to call for the elders of the church and ask for healing prayer.

Notice that our Second Equivalent Section starts with the word and, which means it is added to the First Equivalent Section. In addition, we have two more and in our Second Equivalent Section. This means that every phrase must be fulfilled or none will be fulfilled.

The last phrase, of our Second Equivalent Section, is: and if he have committed sins, they shall be forgiven him. Since this is a Second Step, it does not happen unless the Lord shall raise him up in the First Step. 1John 1 makes it clear that we must confess and forsake sin and we walk in the light, as he is in the light if we want our sins forgiven. A person who refuses to do as 1John 1 instructs will not have the Lord...raise him up.

While I could say much more I will stop here. the prayer of faith belongs to the elders of the church. However, the most critical requirement found here is the willingness of the sick person to confess and forsake their sin while dedicating their life to the service of God. People see the promise of this sentence withheld when the elders of the church fail to properly assure these conditions before they try to act in the 'in the power and authority' of the Lord.

Please see the note for 1Corinthians C1S3 about the word call. That note has links to notes in every New Testament book where there are links to every place where the particular book uses this word. The functional definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. Please also see the note for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4:14-LJC about the phrase call upon the Lord. The note for Romans 10:13 has links to every place in the Bible where we find the words call and Lord used together, along with a small note on each reference.

Please see the note for 1Timothy 5:1 about the word elder. The functional definition is: 'an older man who is highly influential and who may not hold a formal office within the church and yet have a lot of power with church members'.

Please see the note for 1Corinthians 11:22 about the word church. The functional definition is: 'a called out assembly of baptized believers'. Our epistle equates the church to the body of Christ. Please also see the note for 2Thessalonians 1:4 about the phrase church(es) of God. The commonly accepted definition is 'a called out assembly of baptized believers' with most of the disagreement over people including buildings in the definition and people adding or denying different definitions for a 'universal church'. Please also see the note for Hebrews 12:18-24 about the word churches (plural). Please also note that 1Thessalonians gives us 'The Doctrine of the Church'. Please also see the note for 1Thessalonians 2:14 about this word.

The word pray was dealt with earlier within this note along with the word ask.

Please see the note for 2Corinthians C1S15 about the word anoint. The functional definition is: ' to pour oil upon; to smear or rub over with oil or unctuous substances; also to spread over, as oil'.

Please see the note for Luke 10:33-34 about the word oil. The functional definition for this word is: 'Its three principal uses among the Hebrew were: (1) to anoint the body so as to mollify the skin, heal injuries, and strengthen muscles (Ps 104:15; 109:18; 141:5; Isa 1:6; Lu 10:34; 2Ch 28:15; Mr 6:13; Jas 5:14) (See ANOINT.) (2) As we use butter, as food (Nu 11:8; 1Ki 17:12; 1Ch 12:40; Eze 16:13,19; Ho 2:5). (3) to burn in lamps (Ex 25:6; Mt 25:3).'.

Please see the note for 5:10 about the word name. The functional definition is: 'the power and authority associated with the name'.

Please see the note for 1:3 about the word faith. The functional definition is: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His Word'.

Please see the note for 1:21 about the word save. It has links to several notes which deal which this doctrine.

Please see the note for Acts 5:15 about the word sick. Please see the note for 1Corinthians C11S34 about the word sickly. The functional definition is: 'Not healthy; somewhat affected with disease; or habitually indisposed; as a sickly person, or a sickly constitution'.

Please see the note for 1Corinthians C9S26 about the word commit. The functional definition is: 'To do a premeditated act or to trust another to do it; with no way of taking it back'.

Please see the note for 1:15 about the word sin. The functional definition is: 'a violation of God's law'.

Please see the note for 2Corinthians 2:7; Colossians C1S3 about the word forgive. The functional definition is: 'legal action which removes the ongoing legal consequence without removing the requirement to restore anything lost as a consequence of the crime. True Biblical forgiveness also requires true Biblical repentance and the forgiveness will be removed if it is shown that the criminal did not truly Biblically repent'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'for. Ac 14:23; 15:4; Tit 1:5 pray. 1Ki 17:21; 2Ki 4:33; 5:11; Ac 9:40; 28:8 exp: Ge 20:7. anointing. Mr 6:13; 16:18'.

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C5-S22 (Verse 16) How to get healed.

Confess your faults one to another,
and pray one for another,
that ye may be healed..

This sentence is a general rule that applies to the specific action of the prior sentence. That sentence dealt with someone who was so sick that they felt the need to fulfill the spiritual requirements of the prior sentence and to call for the elders of the church. Well, sometimes we are sick, but not sick enough to do the actions of the prior sentence. When that is true, we are given a lesser procedure in this sentence. Obviously, this procedure is to be done before the procedure of the prior sentence.

In addition, our current sentence says to pray one for another and our next sentence adds the qualifier of The effectual fervent prayer of a righteous man availeth much. So, obviously, we want to be sure that a righteous man prays for us and that he is motivated to do a effectual fervent prayer.

Please see the note for 2John C1S7 about the word confess. The functional definition for this word is: 'a lifestyle which proves the faith that a person claims to have In the Bible confess includes the testimony that you live'. Please also see the note for 1Timothy 6:13-16 about the word confession. The functional definition for this word is: 'Confession is acknowledging something with a lifestyle. There are two applications of This word, one of which is apt to be overlooked. The one is the confession of sin. This was enjoined by the law, and if accompanied with a sacrifice it led to forgiveness. Le 5:5; Nu 5:7. The other application of the term is a changed lifestyle due to the Lord Jesus'.

Please notice that it does not say sins but uses the word faults.

We find forms of the word fault occurring in: Genesis 41:9; Exodus 5:16; Deuteronomy 25:2; 1Samuel 29:3; 2Samuel 3:8; 2Samuel 14:13; Psalms 19:12; Psalms 59:4; Daniel 6:4; Hosea 10:2; Matthew 18:15; Mark 7:2; Luke 23:4; Luke 23:14; John 18:38; John 19:4; John 19:6; Romans 9:19; 1Corinthians 6:7; Galatians 6:1; Hebrews 8:7-8; James 5:16; 1Peter 2:20; Jude 1:24; Revelation 14:5.

Webster's 1828 dictionary defines fault as: 'n. See Fail. 1. Properly, an erring or missing; a failing; hence, an error or mistake; a blunder; a defect; a blemish; whatever impairs excellence; applied to things. 2. In morals or deportment, any error or defect; an imperfection; any deviation from propriety; a slight offense; a neglect of duty or propriety, resulting from inattention or want of prudence, rather than from design to injure or offend, but liable to censure or objection. I do remember my faults this day. Gen. 41. If a man be overtaken in a fault, ye who are spiritual, restore such as one in the spirit of meekness. Gal. 6. Fault implies wrong, and often some degree of criminality. 3. Defect; want; absence. Not now used. See Default. I could tell to thee, as to one if Please s me, for fault of a better to call my friend. 4. Puzzle; difficulty. Among sportsmen, when dogs lose the scent, they are said to be at fault. Hence the phrase, the inquirer is at fault. 5. In mining, a fissure in strata, causing a dislocation of the same, and thus interrupting the course of veins. Tofind fault, to express blame; to complain. Thou wilt say then, why doth he yet find fault? Rom 9. Tofind fault with, to blame; to censure; as, to find fault with the times, or with a neighbor's conduct.
FAULT, v.t. to charge with a fault; to accuse. Forthat I will not fault thee.'

The Treasury of Scripture Knowledge provides Bible references of: 'Ga 2:11-13; Ge 9:20-24; 12:11-13; Nu 20:10-13; 2Sa 11:2-27; Mt 26:69,75; Ro 14:1; 15:1; Heb 12:13; Jas 5:19' Within these we find examples of Noah being drunk, Peter teaching doctrinal error, Abraham lying about Sarah being his wife and other Biblical examples. In each case we have a strong leader and servant of God doing the wrong thing under strong temptation. Thus, we see that a fault is a weakness that the devil can use to tempt us into sin. Yes, obeying this command will cause us embarrassment in the flesh but it will also help us to avoid responding to the temptation because we will know that we can not hide our sin.

Our sentence adds and pray one for another to Confess your faults one to another. The truly spiritual will pray one for another when he hears about a fault of a brother or sister instead of using that fault to cause them embarassment. In fact, the truly spiritual will try to be like the nest sentence and have a prayer life that is effectual and helps the brother or sister to avoid temptation.

Our third phrase is that ye (each and every one of you personally) may be healed. I have personally found that there is an indirect inverse relationship between people obeying the 'Great Commission' and their prayer requests for sickness and death. The face is that spiritual people also get sick but they have enough personal experience with Divine healing that their own sickness only motivates them to pray for others more, be a better witness, be more of an encourager to others who are struggling spiritually and being more thankful to God for how He uses their life. The fact is that truly spiritual people understand the relationship that James puts in this sentence.

Please see the note for 5:14-15 about the word pray. The functional definition is: 'Talking to God'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Confess. Ge 41:9-10; 2Sa 19:19; Mt 3:6; 18:15-17; Lu 7:3-4; Ac 19:18 pray. Col 1:9; 1Th 5:17,23,25; Heb 13:18 exp: Ge 20:7; Nu 21:7; Ac 8:24. That. Ge 20:17; 2Ch 30:20; Lu 9:6; Ac 10:38 exp: 2Pe 2:8'.

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C5-S23 (Verse 16) The effectual fervent prayer of a righteous man availeth much.

Here James speaks an absolute truth which is the basis of his command in the prior sentence and is the reason why he provides an example in the next sentence which shows the Biblical basis of this sentence. I've heard a few messages on this sentence, but not a lot because few people can match the example that James gives in the next sentence. However, even when we can't match that example, we can see the truth of this sentence in our own life, to a lesser extent, when we truly become a righteous man. No, we may not match the example, but if we keep records of our prayers and of when God answers them, we can be surprised by how often God does answer our prayers, especially when they are for others whom we do not expect to receive anything from. And, as we see more prayers answered, we will also come to realize the relationship between our living a righteous life and having our prayers availeth much.

Please see the note for Galatians C4-S15 about the word effect. The functional definition is: 'That which is produced by an agent or cause; as the effect of luxury; the effect of intemperance'. Please follow This link for the definition of the word affect. Those notes will allow you to understand the difference between these two often-confused words.

Please see the note for Romans C12S8 about the word fervent. The functional definition is: ' Ardent; very warm; earnest; excited; animated; glowing; as fervent zeal; fervent piety'.

Please see the note for 5:14-15 about the word pray. The functional definition is: 'Talking to God'.

Please see the note for 1:19 about the word righteous / righteousness. Webster's 1828 dictionary defines righteous as: 'Just; accordant to the divine law. Applied to persons, it denotes one who is holy in heart, and observant of the divine commands in practice; as a righteous man. Applied to things, it denotes consonant to the divine will or to justice; as a righteous act. It is used chiefly in theology, and applied to God, to his testimonies and to his saints. The righteous, in Scripture, denote the servants of God, the saints. 2. Just; equitable; merited. And I thy righteous doom will bless'.

Please see the note for Galatians 5:6 about the word avail. The functional definition for this word is: 'To be of use, or advantage; to answer the purpose'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The effectual. Ge 18:23-32; 19:29; 20:7,17; 32:28; Ex 9:28-29,33; 17:11; 32:10-14; Nu 11:2; 14:13-20; 21:7-9; De 9:18-20; Jos 10:12; 1Sa 12:18; 1Ki 13:6; 17:18-24; 2Ki 4:33-35; 19:15-20; 20:2-5; 2Ch 14:11-12; 32:20-22; Job 42:8; Ps 10:17-18; 34:15; 145:18-19; Pr 15:8,29; 28:9; Jer 15:1; 29:12-13; 33:3; Da 2:18-23; 9:20-22; Ho 12:3-4; Mt 7:7-11; 21:22; Lu 11:11-13; 18:1-8; Joh 9:31; Ac 4:24-31; 12:5-11; 1Jo 3:22 a righteous. Ro 3:10; 5:19; Heb 11:4,7 General references. exp: Ge 20:17; Ex 8:12; 17:11; Am 7:3; Mt 21:22'.

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C5-S24 (Verse 17) Elijah is used as an example.

Equivalent Section: Elijah was like us but prayed,
1. Elias was a man subject to like passions as we are,
2. and he prayed earnestly that it might not rain:.
Equivalent Section: Elijah received results.

and it rained not on the earth by the space of three years and six months..

We read about this occurring in 1Kings 17. Luke 9. We also see that the two witnesses of Revelation 11 repeat what Elijah did. Yet Romans 11:2 reports that God did not answer all of his prayers. Thus, we see God answering his prayers when he was righteous and not answering his prayers when they were not righteous.

Please see Matthew 11:14 to find links to every place where Elias is mentioned in the New Testament. The functional definition for this word is: 'Elijah of the Old Testament' Please also see the note for Mark 6:15 about Elijah.

Please see the note for Acts 1:3 about the word passion. Webster's 1828 defines this word as: 'impression or effect of an external agent upon a body; that which is suffered or received. A body at rest affords us no idea of any active power to move, and when set in motion, it is rather a passion than an action in it. 2. Susceptibility of impressions from external agents. The differences of moldable and not moldable, etc., and many other passions of matter, are plebeian notions. Little used. 3. Suffering; emphatically, the last suffering of the Savior. Towhom also he showed himself alive after his passion, by many infallible proofs. Acts 1. 4. the feeling of the mind, or the sensible effect of impression; excitement, perturbation or agitation of mind; as desire, fear, hope,joy, grief,love, hatred. the eloquence of the orator is employed to move the passions. 5. Violent agitation or excitement of mind, particularly such as is occasioned by an offense, injury or insult; hence, violent anger. 6. Zeal; ardor; vehement desire. When statesmen are ruled by faction and interest, they can have no passion for the glory of their country. 7. Love. He owned his passion for Amestris. 8. Eager desire; as a violent passion for fine clothes.'.

Please see the note for 5:14-15 about the word pray. The functional definition is: 'Talking to God'.

Please see the note for 3:15 about the word earth. The functional definition is: 'In the sense of soil or ground, the translation of the word adamah'.

Please see the note for Matthew 20:1 about the word early. Webster's 1828 defines this word as: 'In advance of something else; prior in time; forward; as early fruit, that is, fruit that comes to maturity before other fruit; early growth; early manhood; early old age or decrepitude, that is, premature old age. So an early spring; an early harvest. 2. First; being at the beginning; as early dawn. 3. Being in good season; as, the court met at an early hour.
EARLY, adv. er'ly. Soon; in good season; betimes; as, rise early; come early; begin early to instill into children principles of piety. those who seek me early shall find me. Prov.8'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Elias. 1Ki 17:1 Elijah. exp: Lu 9:30. subject. Ac 10:26; 14:15 and he. Ro 11:2; Re 11:6 earnestly. or, in prayer. and it rained not. Lu 4:25 General references. exp: Ex 8:12'.

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C5-S25 (Verse 18) The results of his prayer.

And he prayed again,
and the heaven gave rain,
and the earth brought forth her fruit..

Our sentence continues the subject of the prior sentence because it starts with the word And. Please see the note above for the Bible references related to these sentences and the note for the prior sentence to see how James uses this example.

Please see the note for 3:15 about the word earth. The functional definition is: 'In the sense of soil or ground, the translation of the word adamah'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Ki 18:18,42-45; Jer 14:22; Ac 14:17 exp: Ex 8:12; Job 38:34'.

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C5-S26 (Verse 19-20) Conclusion of this epistle.

First Step: Identify brethren that need help.

Brethren,
if any of you do err from the truth,
and one convert him;.

Second Step: Realize the reward for helping.

Let 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..

This sentence is not only the last sentence of this epistle but it is the summary and reason that James wrote this epistle. Every part of this epistle is aimed at converting the brethren from doctrinal error. James started his epistle saying that he was writing to the twelve tribes which are scattered abroad. He was writing to saved Jews who were scattered abroad because they believed the doctrinal error that keeping religious traditions was better than doing the 'Great Commission'. All throughout his epistle he is showing the error of certain doctrines held by religious people and correcting them using scripture. And while this was written to saved Jews, the fact is that many saved religious people fall for the same religious doctrinal errors today. That is why he opens this last sentence with the word Brethren and why God had this epistle included in the New Testament.

The note for this sentence within the Word Study on Truth points out how often James uses the title of Lord and how that role of God is used to judge us. If we do err from the truth we will be judged by the Lord if someone does not convert us back to the truth. And, God's truth is in the Bible which is why it is important to use scripture when we do this, just like James had many references to scripture. In addition, James, more than any other book in the New Testament that I am aware of, makes references to the Mosaic Law. However, all of his references are to the 'Moral Law', which deals with our personal relationship with God and is the part specifically retained in the New Testament. Thus, James not only uses scripture but he also uses our personal relationship to God.

As also mentioned in that note, Romans 6:16 tells us Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? Our sentence tells us that if we converteth the sinner from the error of his way (we) shall save a soul from death. We find the sin unto death discussed in the notes for Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC and Galatians C3-S26. However, the simple way that the truth is applied to our current sentence is that if a saved person continues to hold to doctrinal error and refuses to be converted, the Lord will punish that saved person with sickness and, eventually, punish that saved person with death. This is one of the reasons why the sentences just before this one were talking about the sick and relating sickness to spiritual wrongs done by saved people.

We see in our sentence the possible consequences to saved people who hold unto doctrinal error. Those potential consequences are to be our motivation to convert the brethren who do err from the truth. However, in order to do this we must first recognize the error, then find the scriptural basis for the truth and then converteth the sinner from the error of his way. James used the word converteth, and not convert because this will not be a simple one-time convincing him of the truth but will require us to 'keep on keeping on' showing him the truth in small doses so that he is gradually turned to God's truth and is so convinced of it that he will not return to error.

One of the biggest sources of error today is 'Old Time Religion'. A major source of problems is that some doctrinal error made its way into church practices over 100 years ago and is now relied upon because it is 'Old Time Religion'. However, we are not to trust religious practices, no matter how old, but are to verify doctrine against the Bible. One simple example of this is the belief that the beast of Revelation is 'The Antichrist'. Yes, this preaching is 'Old Time Religion' but it supports doctrinal error that is used to get God's people to excuse their sin instead of stopping their sin.

In our sentence we have a promise to the person who converteth the sinner from the error of his way and we have a promise to the person who is converted. The one who does the converting gets a reward from the Lord but the person who is converted can avoid a judgment of sickness and death. In addition, a multitude of sins are hid, which means they will not come up at the judgment seat of Christ (Romans C14S16; 2Corinthians 5:10).

Please see the note for 1:8 about the word way. The functional definition is: 'How we get from our present condition/place in life to the time that we face the judgment of God upon our life'. That note is important since it explains the difference between God's way and man's way. This directly relates to our sentence since the error of his way is the error, which brings death, and is following man's way. When he is converted to following God's way, which leads to God's truth, he must let scripture correct his beliefs. The error of religion teaches people to believe what is preached. God's way requires us to verify everything that is preached against what the Bible actually says.

1:2 provides references for the words brother, sister and brethren as: 'Spiritually used for God’s people: the Jews and the people are saved, baptized and active members of the church'.

Please see the note for Hebrews 9:7-10 about the word error. The functional definition is: 'A wandering or deviation from the truth; a mistake in judgment, by which men assent to or believe what is not true'. Please note: while an error is not necessarily a sin, it still requires an offering to make up for it.

We find forms of the word convert in: Psalms 19:7; Psalms 51:13; Isaiah 1:27; Isaiah 6:10; Isaiah 60:5; Matthew 13:15; Matthew 18:3; Mark 4:12; Luke 22:32; John 12:40; Acts 3:19; Acts 28:27; James 5:19-20. Webster's 1828 dictionary defines this word as: 'to turn; coinciding in elements and signification with barter. 1. To change or turn into another substance or form; as, to convert gases into water, or water into ice. To change or turn into another substance or form as, to convert gases into water, or water into ice. 2. to change from one state to another; as, to convert a barren waste into a fruitful field; to convert a wilderness into a garden; to convert rude savages into civilized men. 3. to change or turn from one religion to another, or from one party or sect to another; as, to convert pag and to Christianity; to convert royalists into republicans. 4. to turn from a bad life to a good one; to change the heart and moral character, from enmity to God and from vicious habits, to love of God and to a holy life. Repent ye therefore, and be converted, that your sins may be blotted out. Acts 3. He that converteth a sinner from the error of his way, shall save a soul from death. James 5. 5. to turn toward a point. Crystal will callify into electricity, and convert the needle freely placed. Unusual. 6. to turn from one use or destination to another; as, to convert liberty into an engine of oppression. 7. to appropriate or apply to ones own use, or to personal benefit; as, to convert public property to our own use. 8. to change one proposition into another, so that what was the subject of the first becomes the predicate of the second; as, all sin is a transgression of the law; but every transgression of the law is sin. 9. to turn into another language.
CONVERT, v.i. to turn or be changed; to undergo a change. The love of wicked friends converts to fear; that fear, to hate.
CONVERT, n. 1. A person who is converted from one opinion or practice to another; a person who renounces one creed, religious system or party, and embraces another; applied particularly to those who change their religious opinions, but applicable to political and philosophical sects. 2. In a more strict sense, one who is turned from sin to holiness. Zion shall be redeemed with judgment, and her converts with righteousness. Isaiah 1. 3. In monasteries, a lay-friar or brother, admitted to the service of the house, without orders, and not allowed to sing in the choir.'. The functional definition for this word is: 'To change or turn into another substance or form; as, to convert gases into water, or water into ice. Spiritually, this is to change from relying on self and religion to relying upon Jesus'.

Please see the note for Romans C6S4 about the word die. We find this exact phrase of sin unto death: in 1John 5:16; Romans 6:16. We see this doctrine dealt with in: Acts 5; Romans 5; 1Corinthians 8:11-LJC and Galatians C3-S26. Please see the note for Romans C8S38 about the phrase dying because of the truth. Please see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive. There is a lot of confusion about this word because men insist upon defining an ongoing process as a one-time event and can not even agree when that one-time event is supposed to have happened because every test that they make proves to be wrong at some time. We keep having people who were declared to be dead to later prove that they were actually still alive. The note for Romans C6S4 has a considerable discussion on this subject and explains why all human definitions, including those accepted by fundamental Bible believers, do not match the actual Biblical definition of this ongoing process.

The word way was already covered, earlier, in this note.

Please see the note for 1:21 about the word save. It has links to several notes which deal which this doctrine.

Please see the note for James 1:21 about the phrase save your soul. The functional definition is: 'God changing (the way we think, the emotional reactions to circumstances and the way that we decide what to do) to be like Christ would have us do'.

Please see the note for 1:15 about the word death. There is a lot of confusion about this word because men insist upon defining an ongoing process as a one-time event and can not even agree when that one-time event is supposed to have happened because every test that they make proves to be wrong at some time. We keep having people who were declared to be dead to later prove that they were actually still alive.

Please see the note for 1:15 about the word sin. The functional definition is: 'a violation of God's law'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'err. Ps 119:21,118; Pr 19:27; Isa 3:12; 1Ti 6:10,21; 2Ti 2:18; 2Pe 3:17; Jude 1:11 and one. Jas 5:20; Eze 34:4,16; Mt 18:15; Lu 22:32; Ga 6:1; Heb 12:12-13; Jude 1:22-23 General references. exp: Jude 1:22.
that he. Jas 5:19 shall save. Pr 11:30; Ro 11:14; 1Co 9:22; 1Ti 4:16; Phm 1:19 from death. Jas 1:15; Pr 10:2; 11:4; Joh 5:24; Re 20:6 hide. Ps 32:1; Pr 10:12; 1Pe 4:8 General references. exp: Jude 1:22'.

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Interpretive Study of James: 4-5

James Chapter 4

links to sentences in this chapter:

Chapter Summary from Treasury of Scripture Knowledge.

James Chapter 5

links to sentences in this chapter:

Chapter Summary from Treasury of Scripture Knowledge.

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