LifeWay Explore the Bible Series for August 30: How to live with confidence

LifeWay Explore the Bible Series for August 30: How to live with confidence focuses on James 5:1, 4-11, 13-20.

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Confidence in the future and confidence in the future of one’s faith are gargantuan issues of life. Observation would tend to support that Christians are more confident in themselves and the world rather than God. Confidence may be lessened or even destroyed by disappointment, criticism, position or status in life, self-pity, stress or frustration, worry and painful suffering. There are ways to overcome all issues in life that will prove God and restore confidence in him.

Building further on “desire” as the battleground (4:1) and origination of sin, James reinforced the confidence of his brothers “in humble circumstances” (1:9-10) who walk by faith in the Lord Jesus Christ. In the preceding chapter, James (“Now listen,” 4:13-14) has taken on the well-heeled, Wall Street-like business men who boast of themselves and act as though there is no God. His sermon on this subject is not done. He addressed those who lived as though there were no God, and now he addresses those who make material wealth their God.

Confident in the face of burdensome oppression (James 5:1-6)

With the force of an Old Testament prophet, he exhorts the same crowd, “Now listen, you rich people” as he warns them of the threatening judgment of God that is about to occur (v. 1). The passage would seem to apply to the nonbeliever because of its strong admonishment and evil characterization. Also, there is no endearing reference to “brothers” until verse 7.

James 1:1 could allude to all of those Jews by birth or of national interest and not just the Christians as in 1:2, 1:19, 2:1, 2:5, 2:14, 3:11, 5:7, 12. Rather than make a decision whether James is speaking to the church brethren or the nonbelieving rich, the message is critical for both, both those who are rich and those who want to be rich.  

The less fortunate financially and socially are to take heart even when oppressed by the wealthy. In the time of James, there was no middle class, only the rich and poor. Recall that he spoke to both in James 1:9-10, affirming that both needed to be humble. Placing faith in things that rot, that are eaten by moths, that corrode and the hoarding of wealth are false premises for the good life because of the selfish results and harm it does to others.  

As in modern times, the desire for wealth or material things, while it adds significantly to life, also can exact a terrible toll on spiritual health, morality and culture. Feeding the selfishness of the carnal nature, wealth often turns simple selfishness into greed, grasping for more and more and more, regardless of the ruthless and devious means to obtain it.  

Illustrations were plenty in James’ assessment: “Look! At the wages you failed to pay the workmen,” hear the cries of those who mow your fields and harvest your crops,  see your self-indulgence at their expense, and observe the condemnation and murder of the innocent (vv. 3-6). The horrible impact it has on those less fortunate has “reached the ears of the Lord Almighty” (v. 4).

There is yet another tragedy that has consequences for the wealthy. The rich have “fattened” themselves for the day of judgment. To those in “humble circumstances,” God has not missed a single ungodly act against them and sits in judgment on their oppressors. Those harmed by the wealthy will be vindicated with justice in the time of judgment. Obtaining wealth in immoral ways and spending wealth on ungodly things is condemned in Scripture.  


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Confident through patience and perseverance (James 5:7-11)

Imagine the uncertainty felt in those congregations that read this letter. After all, James was an apostle, a key leader in the Jerusalem church. Now, having warned the sinners of the consequences of judgment, he called the church family to patient expectation of “the Lord’s coming” which was considered to be “near” (vv. 7-8).

He used a graphic illustration of the farmer who plants seeds and “waits for the land to yield its valuable crop and how patient he is for the autumn and spring rains” (v. 7). James did not know the timetable but, in true eschatological form, he expected the imminent (see Mark 9:1, 13:24) return of Christ at such time as God might choose.

Patience is a characteristic of quality faith. “Patient,” in verses 7 and 8, means a passive patience not agitated, troubled or restless in expectation of Christ’s coming. As one waits, individuals are to be patient, not distressed or provoked, by people—“don’t grumble against each other, brothers, or you will be judged” (v. 9). In verses 9 and 10, a more energetic word for patience is used, meaning to be steadfast and courageous to endure the pain and suffering, such as a wounded soldier or heroism in the face of persecution. Certainty of the Lord’s return gives confidence to individuals to keep on keeping on in the worst of circumstances. In times of stress and suffering, James had to insist on patiently waiting on the good and victorious hand of God.

James uses the word “parousia” translated as “the coming of the Lord” (v. 7). In the secular sense, the word refers to the coming or presence of the king or ruler. In the New Testament, as here in James, the word is used to refer to the second coming of the Lord Christ, the time when Christ appears, is present, on earth to begin his eternal reign (Revelation 1:7). James is certain the Lord’s coming is near. However, James’ expectation of the imminent return of Christ is tempered by his knowledge of history.  

Using two examples from holy history of those who suffered and persevered with patience, the prophets and Job, he noted the generations who followed were blessed when they saw “what the Lord finally brought about.” God showed to the following generations that he is “full of compassion and mercy” (v. 11) and would keep his promises. The final outcome is worth the wait and renews confidence in one’s faith in God. When history has to wait on God’s timing, patience is necessary to comprehend the ultimate victory. The events of history confirmed the inner faith of the prophets and patriarchs who patiently suffered and persevered.  

Confident because of reverence, prayer, praise and people (James 5:12-20)

James is bringing his letter to a crescendo and accentuates a call to action with spirit-filled insight. There are at least four major concerns beyond judgment and patience. James adds other incentives and encouragement for confidence in times of persecution and trials in daily life. Not only does one look heavenward in expectation of the imminent coming of Christ with patience, one should avoid profanity, embrace prayer, enjoy praise and enlist other people for support. These are more conventional and tangible experiences that encourage confidence in God.

Eliminate profanity. Revisiting the sins of the tongue, James calls for reverence in the use of God’s name. Not only is the believer to guard against grumbling (v. 9), he must “swear not by heaven or by earth or by anything else” (Exodus 20:7). James’ use of “above all …” is a bit difficult in light of the great significance in what previously had been spoken.

James takes reverence with utmost seriousness and calls on believers to eliminate the disrespectful use of God’s name in vain in usual venues such as oaths. Perhaps, one can conclude James is reverently calling on believers not to be irreverent by using God’s name in vain or cursing God in everyday life and during intense stress and suffering. Believers should set the standard of truthfulness. Furthermore, having a reverence for God is tantamount to success in all other areas of faith, such as patience and perseverance.

Grumbling (John 6:43; 1 Corinthians 10:10; 1 Peter 4:9) and swearing (Matthew 5:34) or profanity are frequent expressions of impatience and they can occur in church life (v. 12; also Matthew 5, 33-37; 12:34-37). A believer should be so committed to truthfulness and holiness that an oath, either by earth or heaven, is completely unnecessary.

Neither should a believer swear with profanity. In a world of deceit and lies, let the Christian be straightforward, truthful and steadfast in his words which honor God and exemplify his code of ethics (v. 12, also 3:1-2). “Yes” means “yes” and “no” means “no.” The making of an oath and the breaking of one’s promise or covenant are “condemned” (v. 12). In troubled times, such an example makes a huge impact upon those who are friends or enemies.

Three rhetorical questions are asked. Each is followed with an answer. Each question involves a specific group of folk—the suffering, the happy and the sick. Each answer provides a means of confidence and an avenue of hope in God, encouraging deliverance, patience and perseverance.  

Embrace prayer. First, “Is anyone of you in trouble?” “In trouble” is a broad term, meaning “to suffer misfortune” and is the word used most frequently to refer to the suffering of Christ. We get our word “pathos” from this Greek derivative. The question is answered with, “He should pray”  with the tense of the verb meaning to pray and keep on praying. Prayer may bring deliverance but certainly will bring encouragement and sufficient grace (Luke 22:39-46, 2 Corinthians 12:7-10) for the ordeal and pain. Prayer language is far more powerful than profanity. In troubled times, prayers of faith is an ultimate solution for the soul.

Enjoy praises. The next question is, “Is anyone happy?” “Happy” is not hilarity but having a cheerful spirit or being in a cheerful mood. The answer is, “Let him sing songs of praise.” Characteristic of ancient and contemporary worship, praise through singing is an expression of joy, happiness and thanksgiving. Singing scriptural texts reminds us of God’s help, comfort, strength and presence. The expression of joy and happiness helps to look beyond the gloom and excite the soul with hope.  

Enlist people. The third question is, “Is any one of you sick?” “Sick” refers to physical weakness or incapacitation. In the more serious forms of sickness, “call for the elders of the church” who would be responsible for two things: “to pray over him and anoint him with oil in the name of the Lord” (v. 14). The elders were the spiritual leaders of the church responsible for pastoral functions. The oil, an ancient medical remedy, would be applied and the elders would stand around the sick person and pray passionately and urgently in the power of faith that could bring deliverance from the physical sickness (v. 15).

The use of the oil, with inherent medicinal properties and used to relieve suffering, has no mystical power of healing. The anointing “in the name of the Lord” accompanied the praying and was seen as an integral part of the bed side service.

Today, however, it may be seen, symbolically, as the use of the medical resources available, in harmony with the power of prayer. God is the healer, prayer is the spiritual instrument of healing and the physician is the partner with God and prayer. There is no basis for a ritual of anointing with oil as in the sacrament of the last rites. The believer is to use the medical resources available and the power of prayer to invoke the healing of the body by God. Confession of sin by the sick man was necessary for forgiveness because “the prayer of a righteous man is powerful and effective” (v. 16). The power of prayer, without confession of sin, is diluted in effectiveness. In that situation, the sick man confessed to God and to those with whom he prayed. Sin always is a factor in restricting one’s prayer life but may have contributed to the illnesses or weakness in some way.  

Illustrating his message, James turns to one man, Elijah, “a man just like us” who “prayed earnestly that it would not rain, and it did not rain on the land for three and a half years” (v. 17). Elijah, though a prophet, was no superman but a normal individual just like everyone else with the similar temptations and weaknesses. Stopping the rain was an act of God due to the “fervent” prayer of Elijah. Elijah, then, prayed fervently for rain and rain fell for crops to be produced (v. 18).

This common man, Elijah, through righteousness and urgency, saw God answer his prayer. In like manner, the fervent prayer of a righteous man can bring healing to the body.

Conclusion (James 5:19-20)

As the sick are reclaimed through prayer, the sinner also must be reclaimed (v. 19, also Galatians 6:1). The errant one who aimlessly or purposely has lost his way or wandered “from the truth,” is to be reclaimed, if at all possible (Matthew 18:12). “Truth” most likely is moral truth within the will of God, so to wander from that truth is to become immoral or behave immorally in disobedience to God’s will.

James is ambiguous at best in using the phrase “will save him from death.” It is unclear if he means spiritual death or physical death. To help that person convert or to help him leave his backsliding ways, resulted in saving “him from death and cover over a multitude of sins” (v. 20). At least it can be said that there is a mutual beneficence to the sinner, the church and God’s kingdom when the sinner is restored. The restoration or evangelization of the sinner, gives confidence in the work of God in the world.


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