Session Three

5:12.  But above [pro {pro: prep, gen}; figuratively of precedence, preference, dignity, meaning before, above, before all things] all     [(panton) pas {pas: adj, pron, gen, neut, pl}; all your actions, whatever you do] things, my brethren [(adelphoi) adelphos {ad-el-fos': n, voc, m, pl}; from the same womb, a brother, one of the same nation or nature, one of equal rank and dignity, a member of the Christian community], swear [(omnuete) omnuo {om-noo'-o: v, imper, pres, act, 2 per, pl}; to take or make an oath, the person or thing by which one swears] not, neither [mete {may'-the: conj, coord}; neither or nor, not even] by heaven [(ouranon) ouranos {oo-ran-os': n, acc, m, sg}; through the idea of elevation, the sky, heaven as the abode of God, air], neither by the earth [(gen) ge {ghay: n, acc, f, sg}; soil, country, earth (-ly), ground, land, world], neither by any [(tina) tis {tis: adj, indef, acc, m, sg}; some or any person or object, any (man, thing, thing at all), whatsoever] other [(allon) allos {al'-los: adj, acc, m, sg}; another, other]oath[(orkon) orkos {hor'-kos: n, acc, m, sg}; an oath, a solemnly promised vow, make to swear]: but let your[umon {hoo-mone': n, pron, gen, 2 per, pl}; you. in regard to yourselves, your own selves] yea [nai {nahee: part, sent}; to make an strong affirmation or express assent, yea, yes]be yea [nai {nahee: part, sent}; to make an strong affirmation or express assent, yea, yes]; and your nay [ou {oo: negative adv}; no, nay, not, not at all], nay [ou {oo: negative adv}; no, nay, not, not at all]; lest ye fall [(pesete) pipto {pip'-to: v, subj, aor, act, 2 per, pl}; metaphorically of persons, meaning to fall into or under condemnation, to fall, fail] into [upo {hoop-o': prep, acc}; under] condemnation [(krisin) krisis {kree'-sis: n, acc, f, sg}; condemnation, dissimulation, hypocrisy].
 

    The Jews were very good at using various oaths to back up their statements. Since they did not want to misuse God's name they would swear by heaven, earth, Jerusalem, or by their own heads. ⁽¹⁶⁾   James makes the point in this verse that Christians should not have to back up their statements by making these worthless oaths, but their word should be their oath. The Theological Dictionary of the New Testament states, "Truthfulness is the norm in the Christian community: hence taking oaths is totally unnecessary." ⁽¹⁷⁾   This concept goes back to the old saying, "my word is my bond." The rich men didn't keep their word, but Christians must always keep their word even if it hurts us to do so. ⁽¹⁸⁾   With this said, I must point out that this verse is not telling us that we are not to take any kind of oath. Oaths are permissible to Christians, this is demonstrated by our Lord (Mt 26:63), and of Paul (2 Cor 1:23; Gal 1:20) and God Himself (Heb 6:13-18). When Christ said, "Swear not at all" in Matthew 5:34, He was laying down the principle that the Christian must not have two standards of truth, and that his ordinary speech must be as sacredly true as his oath (just as James states here). ⁽¹⁹⁾
 
 

1. James is echoing the teaching of our Lord Jesus here (Matthew 5:34-37). Why should the believer avoid oaths? What is an oath? Matthew 5:34-37   "But I say unto you, Swear not at all; neither by heaven; for it is God's throne: [35]  Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. [36]  Neither shalt thou swear by thy head, because thou canst not make one hair white or black. [37]  But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil." 2. The Christian is told to always to speak the _____ in love (Ephesians 4:14-15). Ephesians 4:14-15  "That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;  [15]  But speaking the truth in love, may grow up into him in all things, which is the head, even Christ" 3. Are we saved by an oath? Are we children by an oath? Did God ever demand that His people in relationship to Him take an oath? (Deuteronomy 23:21-23) Deuteronomy 23:21-23  "When thou shalt vow a vow unto the LORD thy God, thou shalt not slack to pay it: for the LORD thy God will surely require it of thee; and it would be sin in thee. [22]  But if thou shalt forbear to vow, it shall be no sin in thee. [23]  That which is gone out of thy lips thou shalt keep and perform; even a freewill offering, according as thou hast vowed unto the LORD thy God, which thou hast promised with thy mouth." 4. Should the believer in Christ obey the Word because of an oath, or because of a relationship? Sons of God are empowered to be so by the relationship they have with   _________  __________. (John 1:12-13) John 1:12-13  "But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: [13] Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." Sons of God are led through this life by a supernatural relationship with the __________  __________. (Romans 8:14-17) Romans 8:14-17  "For as many as are led by the Spirit of God, they are the sons of God.  [15]  For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.  [16]  The Spirit itself beareth witness with our spirit, that we are the children of God: [17] And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together." Sons of God do not use the resources of this world to function spiritually, but use ________ resources. (Philippians 2:14-15) Philippians 2:14-15  "Do all things without murmurings and disputings:  [15]  That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world" We are Sons of God because of His great love. Not because of our effort, not because of any input that we have made into this Blood bought, Jesus only paid for Covenant. (1 John 3:1-3) 1 John 3:1-3  "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not.  [2 ] Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.  [3 ] And every man that hath this hope in him purifieth himself, even as he is pure."

5:13. Is any among you afflicted [(kakopathei) kakopatheo {kak-op-ath-eh'-o: v, indic, pres, act, 3 per, sg}; to be vexed, suffer trouble, dejected, to suffer evil or afflictions]? let him pray [(proseuchestho) proseuchomai {pros-yoo'-khom-ahee: v, imper, pres, mid/pass, dep, 3 per, sg}; to pray to God (whether for the obtaining of good or the averting of evil)].  Is any merry [(euthumei) euthumeo {yoo-thoo-meh'-o: v, indic, pres, act, 3 per, sg}; to be cheerful, be in good spirits, take courage, of a good mind or attitude, to be of a cheerful mind]?  let him sing psalms[(psalleto) psallo {psal'-lo: v, imper, pres, act, 3 per, sg}; to sing praises or psalms to God whether with or without instruments].

    James closes this book with the topic of prayer. Vance Havner states "The measure of any Christian is his prayer life." ⁽²⁰⁾   It was and is important that Christians pray, and it's even more important for those who are suffering. While our prayer may not remove the problem we are facing, it will give us the strength to see us through.  James says that we are to pray whether we are afflicted, or whether we are happy. God balances our lives and gives us hours of suffering, and days of singing. The mature believer knows how to sing while they are suffering (Job 35:10; Acts 16:25). ⁽²¹⁾

5:14. Is any sick [(asthenei) astheneo {as-then-eh'-o: v, indic, pres, act, 3 per, sg}; to be feeble (in any sense), to be sick, be diseased] among you? let him call [(proskalesastho) proskaleomai {pros-kal-eh'-om-ahee: v, imper, aor, mid, 3 per, sg}; to call to one's self, to bid to come to one's self, summon, invite] for the elders [(presbuterous) presbuteros {pres-boo'-ter-os: adj, pron, acc, m, pl}; the elders of Christian churches, presbyters, to whom was committed the direction and government of individual churches] of the church [(ekklesias) ekklesia {ek-klay-see'-ah: n, gen, f, sg}; a calling out, to summon forth, a religious congregation, assembly, church]; and let them pray [(proseuxasthosan) proseuchomai {pros-yoo'-khom-ahee: v, imper, aor, mid, dep, 3 per, pl}; to pray to God, offer prayer (to pray over one; with hands extended over him)] over [(ep) epi {ep-ee': by apostrophe for epi: prep, acc}; upon, over, in respect to (in allusion to posture)] him, anointing [(aleipsantes) aleipho {al-i'-fo: v, part, aor, act, nom, m, pl}; to oil (with perfume, oil, or ointment), anoint, to rub, to cover over, besmear] him with oil [(elaio) elaion {el'-ah-yon: n, dat, neut, sg}; olive oil, oil] in the name [(onomati) onoma {on'-om-ah: n, dat, neut, sg}; a name, title, character, reputation, person] of the Lord [(kuriou) kurios {koo'-ree-os: n, gen, m, sg}; supreme in authority, God, Lord, master]:
 

5:15. And the prayer [euche {yoo-khay': n, nom, f, sg}; a wish (for healing of the person being prayed for here; to have a desire for healing), expressed as a petition to God, prayer] of faith [(pisteos) pistis {pis'-tis: n, gen, f, sg}; faith, belief, firm persuasion, reliance upon Christ for salvation, assurance] shall save [(sosei) sozo {sode'-zo: v, indic, fut, act, 3 per, sg}; to save, deliver or protect, make whole, to save from death and (by implication) to heal, restore to health] the sick [(kamnonta) kamno {kam'-no: v, part, pres, act, acc, m, sg}; to labor under disease, be sick, it suggests the common accompaniment of sickness weariness of mind which may hinder physical recovery], and the Lord [kurios {koo'-ree-os: n, nom, m, sg}; supreme in authority, God, Lord, master] shall raise him up [(egerei) egeiro {eg-i'-ro: v, indic, fut, act, 3 per, sg}; to restore to health, rouse from disease or death, lift up, raise up, has the idea of convalescence, to set up again, to heal]; and if he have committed [(pepoiekos) poieo {poy-eh'-o: v, part, perf, act, nom, m, sg}; to commit, continue] sins [(amartias) amartia, {ham-ar'-tee'-ah: n, acc, f, pl}; that which is done wrong, committed or resultant sin, an offence, a violation of the divine law in thought or in act], they shall be forgiven [(aphethesetai) aphiemi {af-ee'-ay-mee: v, indic, fut, pass, 3 per, sg}; to let go or give up a debt (not by demanding it), to remit, forgive]him.
 
 

There have been a number of interpretations of this passage 1. Some take the view that the "elders" (presbuteros, old men, those mature in the faith) anoint with oil, pray, and the believer is healed if their faith is strong enough. 2. Others take the view that the anointing oil is medicine, and the elders rub this medicine on the believer while praying, thus causing healing. BOTH views seem to disregard the context of James and the New Testament epistles in general. James began by teaching us that the trials of life are used by God to develop us into mature believers: James 1:2-4 "My brethren, count it all joy when ye fall into divers temptations;  [3]  Knowing this, that the trying of your faith worketh patience. [4] But let patience have her perfect work, that ye may be perfect and entire, wanting nothing." Further, Paul instructed Timothy to "take a little wine for his stomach" as medicine (1 Timothy 5:23); Paul left Trophimus sick at Miletus (2 Timothy 4:20); and the Apostle Paul himself was inflicted with a "thorn in the flesh" by a loving God (2 Corinthians 12:7-10). Further, we are told by the Apostle to disregard our present sufferings in order to focus on the great future we have: 2 Corinthians 4:16-18  "For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. [17]  For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory;  [18]  While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal." In light of all this, how do we interpret James 5:14-16?

    There has been much debate over verses 14 through 16. Some teach from this passage that full physical health is always just a prayer away; while others see this as prayer plus medicine (prayer + the physician). The word "sick" can mean both a physical sickness (as in the gospels), or weak in faith (Acts 20:35; Rom.6:19; 14:1; 1 Cor.8:9-12). In verse 15, the word "sick" can refer to someone who has become weary. So James could be speaking about those who have grown weary spiritually because of their afflictions.

    Regardless of the different opinions, James outlines what must be done. First, the one who is sick, must call for the church elders (plural, not singular). Also notice that this passage doesn't say call the deacons, or the mature men or women in the church congregation. I know of one church where the deacons would do this, and accused their pastor in not believing God's Word because he didn't participate with them. It's odd that someone would accuse someone else of not being biblical, and then fail to obey God Word themselves! Second, when the elders come, they are to pray over them and anoint them with oil (probably olive oil). It was the custom during James' time period to anoint the sick with a mixture of oil, wine, and water. ⁽²²⁾   The term "anointing" carries the idea of "to rub over." ⁽²³⁾   Isaiah 1:6 and Mark 6:13 seem to teach that the anointing oil is to be placed on the area that is hurt. We are not told where the oil is to be placed if someone is sick with something like the flu or if they are spiritually weak. Thirdly, there needs to be confession of sin. Verse 15 speaks of the forgiveness for the sick person's confessed sin, and verse 16 says that everyone who is involved needs to confess their sins. James tells us at the end of verse 16 that there is tremendous power that is made available through a good man's earnest prayer.⁽²⁴⁾   While God can and does heal, we must also keep in mind that sometimes for His own reasons, He chooses not to heal (2 Cor.12:7).
 
 

5. The Greek astheneo {pronounced as-then-eh'-o} is translated "sick" in verse 14. However, of the thirty four times it is used in the New Testament, twenty times it refers to physical weakness because of sickness in the Gospels and Acts, but fourteen times in the Church Epistles of spiritual weakness. Paul used it for those spiritually weak in the faith: (Romans 14:1-2; 1 Corinthians 8:10-13). Romans 14:1-2  "Him that is weak (astheneo) in the faith receive ye, but not to doubtful disputations. [2]  For one believeth that he may eat all things: another, who is weak, (astheneo) eateth herbs." 1 Corinthians 8:10-13  "For if any man see thee which hast knowledge sit at meat in the idol's temple, shall not the conscience of him which is weak (asthenes as-then-ace')  be emboldened to eat those things which are offered to idols;  [11]  And through thy knowledge shall the  weak (astheneo) brother perish, for whom Christ died?  [12]  But when ye sin so against the brethren, and wound their weak (astheneo) conscience, ye sin against Christ.  [13]  Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend." 6. The second occurrence of "sick" is in verse 15 {kamno{pronounced kam'-no}, which means "to be weary in mind". This word only occurs in the New Testament in Hebrews 12:3-4: Hebrews 12:2-4  "Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. [3]  For consider him that endured such contradiction of sinners against himself, lest ye be wearied (kamno) and faint in your minds. [4] Ye have not yet resisted unto blood, striving against sin." 7. The Greek words therefore do not refer to physical healing from sickness, but spiritual strengthening of the Brother or Sister who has been struggling to grow, or is struggling under the weight of sin. The HORIZONTAL RELATIONSHIP within the Church is designed by God to strengthen the VERTICAL RELATIONSHIP we have with our Creator. The weak believers call for the strong believers so there can be strengthening within the Body. Strengthening through UNDERSTANDING, not condemnation, through UNITY, not backbiting or judging, through ENCOURAGEMENT, not discouragement. 8. We are to confess our SINS one to another, and pray for each other, that we all be ____________. (James 5:16) 9. Proper communication with one another, and communication with our Father, WITHIN our Christ established  relationship, is the key to an effective Ekklesia. 10. Why was anointing with oil done? (Exodus 29:7; Judges 9:8; 1 Kings 19:16) Priests Anointed: Exodus 29:5-7  "And thou shalt take the garments, and put upon Aaron the coat, and the robe of the ephod, and the ephod, and the breastplate, and gird him with the curious girdle of the ephod: [6 ] And thou shalt put the mitre upon his head, and put the holy crown upon the mitre. [7] Then shalt thou take the anointing oil, and pour it upon his head, and anoint him." Kings Anointed: Judges 9:8  "The trees went forth on a time to anoint a king over them; and they said unto the olive tree, Reign thou over us." Prophets Anointed: 1 Kings 19:16  "And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou anoint to be prophet in thy room." 11. What of sin in the flock, what procedures are taken to correct it? (Matthew 18:15-18) Matthew 18:15-17  "Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. [16]  But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.  [17]  And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican."

5:16. Confess [( exomologeisthe) exomologeo {ex-om-ol-og-eh'-o: v, imper, pres, mid, 2 per, pl}; to assent, to confess, admit, profess or express agreement with, assent fully, agree, to confess one's own sin (confession to God involves concurring with Him in His verdict)] your faults [(amartias) amartia {ham-ar'-tee'-ah: n, acc, f, pl}; to fall by the wayside, fault, lapse, error, mistake, wrongdoing, offence, sin, trespass] one to another [(allelois) allelon {al-lay'-lone: n, pron, dat, m, 2 per, pl}; one another, each other], and pray [(euchesthe) euchomai {yoo'-khom-ahee: v, imper, pres, mid/pass, dep, 2 per, pl}; to pray to God, pray] one for another [allelon {al-lay'-lone: n, pron, gen, m, 2 per, pl}; one another, each other], that ye may be healed [(iathete) iaomai {ee-ah'-om-ahee: v, subj, aor, pass, 2 per, pl}; to make whole, to be free from sin, to heal or save from the consequences of sin, to bring about (one's) salvation].  The effectual [(energoumene) energeo {en-erg-eh'-o: v, part, pres, mid, nom, f, sg}; earnest, (to show activity) to work, be active, operate, work effectually in] fervent prayer [deesis {deh'-ay-sis: n, nom, f, sg}; (on behalf of others), entreaty, a petition, prayer, request, supplication] of a righteous man [(dikaiou) dikaios {dik'-ah-yos: adj, pron, gen, m, sg}; upright, righteous, virtuous, keeping the commands of God] availeth [(ischuei) ischuo {is-khoo'-o: v, indic, pres, act, 3 per, sg}; to have efficacy, to avail, have force and value, to be strong, to have strength, ability, power (both physical and moral)] much[(polu) polus {pol-oos': adj, adv}; great in magnitude or quantity, much, large].

5:17. Elias [elias {hay-lee'-as: n, nom, m, sg}; Elias (Elijah), meaning my God is Jehovah] was a man [anthropos {anth'-ro-pos: n, nom, m, sg}; a human being, an individual, man, here spoken in reference to his human nature] subject to like passions [omoiopathes {hom-oy-op-ath-ace': adj, nom, m, sg}; being affected in the same way as another, subject to the same incidents, of like infirmities, subject to the same frailties and evils] as we are, and he prayed [(proseuxato) proseuchomai {pros-yoo'-khom-ahee: v, indic, aor, mid, dep, 3 per, sg}; to pray to God, offer prayer] earnestly [proseuche {pros-yoo-khay': n, dat, f, sg}; to pray fervently, pray earnestly]  that it might not rain [(brexai) brecho {brekh'-o: v, inf, aor, act, gen}; to water with rain, to cause to rain]: and it rained [(ebrexen) brecho {brekh'-o: v, indic, aor, act, 3 per, sg}; to water with rain, to cause to rain] not on the earth[(ges) ge {ghay: n, gen, f, sg}; soil, ground, land] by the space of three [treis {trice: adj, card, acc, m, pl, numeral}; three] years [(eniautous) eniautos, {en-ee-ow-tos': n, acc, m, pl}; a year, more particularly as being a cycle of season and in respect of its revolution]and six [ex {hex: adj, card, acc, m, pl, numeral}; six] months [(menas) men {mane: n, acc, m, pl}; a month, a new moon].
 

5:18. And he prayed [(proseuxato) proseuchomai {pros-yoo'-khom-ahee: v, indic, aor, mid, dep, 3 per, sg}; to pray to God, to offer prayer] again [palin {pal'-in: adj, adv}; again, back again, once more], and the heaven [ouranos {oo-ran-os': n, nom, m, sg}; the sky (and everything in it...i.e, birds, clouds, rain, etc.)] gave [(edoken) didomi {did'-o-mee: v, indic, aor, act, 3 per, sg}; to give, impart, cause, bestow, bring forth, yield] rain[(ueton) uetos {hoo-et-os':n, acc, m, sg}; to rain, a shower], and the earth [ge {ghay: n, nom, f, sg}; soil, earth, ground, land] brought forth [(eblastesen) blastano {blas-tan'-o: v, indic, aor, act, 3 per, sg}; to cause to shoot, to produce, to yield fruit, bring forth, bud] her fruit [(karpon) karpos {kar-pos': n, acc, m, sg}; fruit].
 

    In verses 17 and 18, James uses Elijah as an example of a man who prayed for his nation's repentance. When Ahab was king, he had put up altars to Baal and Asherah. This led to the prophet Elijah praying for a drought so that the nation would repent of their idolatry (1 Kings 16:29-17:1). It did not rain for 3 ½ years, and Elijah challenged the priest of Baal to see who had the real God, and God proved that He is the Only God (1 Kings 18:1-40). The people destroyed the false priests and repented, so once again Elijah prayed for rain and God sent the rain (1 Kings 18:41-46). James said that Elijah also was a man who faced the same trials that we do. He was a man just like you and me and he "prayed earnestly," that is, he prayed with power. Elijah's example teaches us that God can use us also to bring about change in our nation, if we will pray earnestly.
 
 

5:19. Brethren [(adelphoi) adelphos {ad-el-fos': n, voc, m, pl}; from the same womb, a brother, one of the same nation or nature, one of equal rank and dignity, a member of the Christian community], if any of you do err [(planethe) planao {plan-ah'-o: v, subj, aor, pass, 3 per, sg}; to be seduced or wander from the path of virtue, to sin, transgress, to roam (from safety, truth, or virtue), go astray, deceive, err, seduce, wander] from the truth [(aletheias) aletheia {al-ay'-thi-a: n, gen, f, sg}; divine truth revealed to man, true, verity], and one convert [(epistrepse) epistrepho {ep-ee-stref'-o: v, subj, aor, act, 3 per, sg}; to turn towards, to turn round, to bring back, convert] him;
 

5:20. Let him know [(ginoskete) ginosko {ghin-oce'-ko: v, imper, pres, act, 3 per, sg}; to know, to come to know, to gain or receive a knowledge of, be aware of, understand], that he which converteth [(epistrepsas) epistrepho {ep-ee-stref'-o: v, part, aor, act, nom, m, sg}; to turn towards, to turn round, to bring back, convert] the sinner [(amartolon) amartolos {ham-ar-to-los': adj, pron, acc, m, sg}; sinful, a sinner, one who deviates from the path of virtue] from the error [(planes) plane {plan'-ay: n, gen, f, sg}; wandering from the path of truth and virtue, perverseness, wickedness, sin, deceit, delusion, error] of his way [(odou) odos {hod-os': n, gen, f, sg}; way of thinking, feeling, acting, manner of life and conduct, living a just and holy life, way of peace or peaceful life, a road, a progress (the route, act or distance), a mode or means, journey, highway] shall save [(sosei) sozo {sode'-zo: v, indic, fut, act, 3 per, sg}; to save, deliver or protect, to save out of or from death] a soul [(psuchen) psuche {psoo-khay': n, acc, f, sg}; breath, spirit, the soul of man, his spiritual and immortal nature with its higher and lower powers, its rational and natural faculties] from death[(thanatou) thanatos {than'-at-os: n, gen, m, sg}; of spiritual death, to which everyone is subject unless he has been called to the life of grace (this death stands in the closet relation to sin), includes the idea of physical death as aggravated by eternal condemnation], and shall hide [(kalupsei) kalupto {kal-oop'-to: v, indic, fut, act, 3 per, sg}; to cover, throw a veil of oblivion over, to hide, to cause a multitude of sins to be overlooked and not punished, to do away with] a multitude [plethos {play'-thos: n, acc, neut, sg}; a fulness, a large (great) number, throng, multitude, a crowd] of sins [(amartion) amartia {ham-ar'-tee'-ah: n, gen, f, pl}; that which is done wrong, committed or resultant sin, an offence, a violation of the divine law in thought or in act].
 

    James closes this book by encouraging us to minister to our brothers in Christ who have strayed from their walk with the Lord. He doesn't specifically name prayer in these verses, but it is implied. If we are to pray for the afflicted and the sick, then we should surely pray for the brother in Christ who is backslidden. The word "err" means "to wander." This pictures someone who has gradually moved away from the truth (either by deception or sin). This could happen over a long period of time or quickly. In Galatians 6:1, it speaks of a brother who is "overtaken in a fault," like someone who is jumped. This person needs to be turned back toward God. The word "convert" in verse 19, means to "turn back again." In other words, we need to turn them back on the path of truth. James tells us in verse 20 that the Christian who turns a backslidden believer back has saved their "soul." The word "soul" speaks of their very being or physical life, and not salvation. Unconfessed sin in a believer leads to the Lord's discipline and sometimes premature death (1 John 5:16-17; 1 Cor.11:30). If we turn a backslidden believer around from his sin, we save him from death and his multitude of sin will be forgiven (1 John 1:9). It is good to know that God can use you and me to reach out and restore our fallen. There is a great ministry of restoration in every church. All their names appear in the church membership roll, just look for the names you don't recognize and start there. Are you up to the challenge?
 
 

1. My Personal Study Notes taken from Tyndale Theological Seminary on the Books of James, I & II Peter, Fort Worth TX., 1996

2. The Letters of James and Peter, The Daily Study Bible, by William Barclay, p.135, The Saint Andrew Press, Edinburgh, England, 1965

3. Word Pictures in the New Testament, by Archibald Thomas Robertson, p.57, Broadman Press, Nashville TN, 1930

4. James Faith in Action, by G. Coleman Luck, p.108, Moody Press, Chicago IL., 1954

5. My Personal Study Notes taken from Tyndale Theological Seminary on the Books of James, I & II Peter, Fort Worth TX., 1996

6. The Bible Knowledge Commentary, New Testament Edition, by John F. Walvoord & Roy B. Zuck, p.832, Victor Books, Wheaton IL., 1983

7. Wiersbe's Expository Outlines on the New Testament, by Warren W. Wiersbe, p.733, Victor Books, Wheaton IL., 1992

8. Believer's Bible Commentary, by William MacDonald, pp.2239-2240, Thomas Nelson Publishers, Nashville TN., 1995

9. My Personal Study Notes taken from Tyndale Theological Seminary on the Books of James, I & II Peter, Fort Worth TX., 1996

10. Manners and Customs of Bible Lands, by Fred H. Wight, pp.268-269, Moody Press, Chicago IL., 1981

11. The Exegesis Of The Rapture Passages, by Dr. Mal Couch, pp.6-8, booklet printed by Tyndale Theological Seminary, Fort Worth TX., Not Dated

12. Maranatha Our Lord, Come, A Definitive Study of the Rapture of the Church, by Renald Showers, pp.137-138, The Friends of Israel Gospel Ministry, Bellmawr NJ., 1995

13. Things to Come, by J. Dwight Pentecost, pp.202-203, Zondervan Publishing House, Grand Rapids MI., 1981

14. The Exegesis Of The Rapture Passages, by Dr. Mal Couch, p.8, booklet printed by Tyndale Theological Seminary, Fort Worth TX., Not Dated

15. The Bible Exposition Commentary, vol.2, by Warren W. Wiersbe, p.379, Victor Books, Wheaton IL., 1992

16. Ibid., p.381

17. Theological Dictionary of The New Testament (Abridged), by Geoffrey W. Bromiley, Gerhard Kittel & Gerhard Friedrich Editors, p.684, Willaim B. Eerdmans Publishing Company, Grand Rapids MI, 1992

18. Wiersbe's Expository Outlines on the New Testament, by Warren W. Wiersbe, p.734, Victor Books, Wheaton IL., 1992

19. The International Standard Bible Encyclopedia, James Orr, M.A., D.D. General Editor, Section: 4. Oaths Permissible, Wm. B. Eerdmans Publishing Co. 1939 (now in public domain)

20. The Vance Havner Quote Book, Sparkling Gems From The Most Quoted Preacher In America, by Dennis J. Hester, p.166, Baker Book House, Grand Rapids MI., 1991

21. The Bible Exposition Commentary, vol.2, by Warren W. Wiersbe, p.382, Victor Books, Wheaton IL., 1992

22. Sketches of Jewish Social Life, by Alfred Edersheim, p.153, Hendrickson Publishers, Peabody MA., 1994

23. Theological Dictionary of The New Testament (Abridged), by Geoffrey W. Bromiley, Gerhard Kittel & Gerhard Friedrich Editors,  p.37, Willaim B. Eerdmans Publishing Company, Grand Rapids MI, 1992

24. Believer's Bible Commentary, by William MacDonald, p.2244, Thomas Nelson Publishers, Nashville TN., 1995