Chapter 5

1 Wicked rich men are to fear God’s vengeance. 7 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: 16 to acknowledge mutually our several faults, to pray one for another, 19 and to reduce a straying brother to the truth.

1. Go to now. The sharp rebuke of ch. 4:13 is addressed to those who seek to be rich, without considering God’s plan for their lives. Here, James rebukes those who have attained their material goal and are now rich.

Rich. The immediate context implies that the “rich” are prime examples of men who know of many opportunities to do good but who avoid doing so. Here the “rich” may or may not be church members. James presents the position of the “rich” in proper perspective so that struggling, ill-clothed, poverty-stricken church members may not envy them. There are possessions more profitable and enduring than riches. This judgment upon the rich appropriately follows the discussion of the neglect of God in the pursuit of worldly pleasures in ch. 4. Compare Christ’s estimate of riches (see on Luke 6:24).

Howl. Gr. ololuzoµ, “to cry in distress,” “to lament audibly.”

Miseries. Gr. talaipoµriai, “hardships,” “distresses,” “miseries.”

Shall come. Literally, “are coming,” but doubtless a futuristic present as in John 14:3 (see comment there). The apostle refers not only to the insecurity that always surrounds an accumulation of riches but also to increasing tensions as the last days of earth’s history draw near (see on vs. 3, 7).

2. Riches. Perhaps a general term inclusive of the items that follow—garments, gold, and silver. However, if the word “corrupted” be understood literally, “riches” would refer to the produce of the fields and flocks, the grain, fruit, wine, oil, and other things, which were kept until they rotted or spoiled. The foolish rich man of Christ’s parable had most of his wealth in the products of the soil (see on Luke 12:16–20). These “riches” are worthless because they foster self-gratification and are acquired at the expense of the personal rights of others (see James 5:4). With all this earthly wealth, the unconverted rich man is “not rich toward God” (see on Luke 12:21).

Corrupted. Or, “rotted.”

Garments. Wealth measured by the accumulation of expensive clothing is more common in Biblical lands than in Western countries, because the fashions of the East do not frequently change. However, costly garments anywhere are tokens of wealth.

Motheaten. See on Matt. 6:19, 20.

3. Cankered. Or, “corroded.” James compares the best of worldly riches to worthless, rusted iron.

Rust. The tarnish on the gold and silver of the rich man’s wealth is evidence of disuse for a long period of time. Compare the experience of the man in the parable of the Talents who buried his one talent in the earth. (see on Matt. 25:25–30).

Witness. This rust that marks unused possessions will be clear evidence against the “rich” in the day of judgment. Their money had been selfishly hoarded when it might have been used in service for God and man. The destruction of their treasures betokens their own impending doom. Men of OT times often laid up their money in a secret place they considered safe (see Isa. 45:3), for then there were no banks in which private funds might be deposited.

Eat. Or, “consume.” This “rust” involves the “destruction,” not only of material possessions but of body and soul as well.

As it were fire. It is possible to connect this phrase with the clause that follows, thus: “Since you treasured up fire in [or, “for”] the last days.” “Fire” would thus refer to God’s final judgment upon all the ungodly. “Rust” figuratively represents the worthless treasures that the wicked chose in preference to heavenly riches. That which has been mere “rust” will be consumed in the “fire” of the last day.

The fires of hell await all who set their hearts on acquiring material possessions. Accordingly, “the last days” (see below) would refer to the day of final judgment. Compare Rom. 2:5, which reads literally, “You are storing up wrath for yourself in the day of wrath.”

Ye have heaped treasure together. By their selfish acts misers store up, as it were, a full measure of justice, which God will visit upon them in the day of judgment. The “rich” think to secure their future by an accumulation of material wealth, but in so doing, neglect at which would make them “rich toward God” (Luke 12:21). Each man, whether rich or poor, will be given what he deserves and has earned (see on Matt. 16:27; Luke 6:35; 1 Cor. 3:8; Rev. 22:11). The reward that the ungodly rich have stored up will be the “fire” of God’s wrath (see Rev. 20:15; 21:8).

For the last days. Or, “in the last days.” See on 2 Tim. 3:1. The statements of our Lord concerning the accumulation of riches (see on Matt. 6:24–34; Luke 12:13–34; etc.) reveal that the condition described in James 5:1–6 prevailed in NT times. The same is true of OT times (see Isa. 5:8; Amos 2:6–8; Micah 2:1–3; etc.). Greed has always led to oppression, and always will. But as with the violence and injustice of which Paul speaks in 2 Tim. 3:1–5 (see comment there; cf. James 5:7), greed and oppression are to reach a climax in the days immediately preceding the “coming of the Lord.” In the “last days” the wicked are certain to receive the reward that is stored up for them.

4. Behold. James vividly pictures one method by which some of the “rich” have amassed their fortunes. Dishonesty or delay in the payment of wages is specifically forbidden in the OT (see on Deut. 24:14, 15). The rich think they are treasuring up “gold,” when in reality they may be storing up “fire” for themselves in the day of judgment (see on James 5:3).

Hire. Or, “wages.”

Labourers. By whose toil the rich have become wealthy.

Reaped down. Here, representative of any type of service for which wages are paid.

Of you. That is, by you. Any effort to take advantage of another’s labor, either by overt fraud or by the payment of meager wages, is here condemned.

Kept back by fraud. The Greek implies that the wages have been and continue to be withheld.

Crieth. Figuratively, like the blood of Abel (see on Gen. 4:10), the sin of Sodom and Gomorrah (see Gen. 18:20; 19:13), and the souls of the martyrs, under the altar (see Rev. 6:9, 10). No injustice escapes the attention of the omniscient God.

Cries of them. Joined with the inarticulate cry of the fraud itself are the personal pleadings of those who have been oppressed and as a result are in distress.

Lord of sabaoth. Or, “Lord of hosts” (see on Jer. 7:3; Rom. 9:29). The omnipotent God will not ignore the cry for justice, and oppressed laborers are assured that one day justice will prevail and that the wrongs they have suffered will be righted (see Luke 16:19–25).

5. Lived in pleasure. Gr. truphaoµ, “to live a soft and luxurious life.” The riches amassed at the expense of the poor are spent in the pursuit of pleasure (see on chs. 3:15; 4:3).

On the earth. This earth is the center of their affections; the true Christian’s affections are in heaven (see Col. 3:1, 2).

Wanton. That is, wastefully luxurious.

Nourished your hearts. The object of luxurious living is to feed every desire and whim of fancy (cf. Luke 12:19). The pursuit of self-interest is intoxicating, and those who engage in such a pursuit are never satisfied.

As. Textual evidence favors (cf. p. 10) the omission of this word.

In a day of slaughter. The day of reckoning is ahead for all, good or bad (see on 2 Cor. 5:10). A life nourished on self-gratification is like that of a sheep being fattened for the slaughter (cf. James 5:3). In the OT this phrase is synonymous with “a day of judgment” (see Jer. 12:3; 25:34).

6. Condemned. As in every age, the wealth of the rich often strongly influences the processes of justice. This was pathetically true in Biblical times (cf. on ch. 2:6).

The just. Or, “the righteous [one].” From the slaying of Abel (see Gen. 4:8) to the end of time, the hand of self-interested oppressors brings misery, and sometimes death, to the innocent.

Resist. Gr. antitassoµ, “to oppose,” “to offer resistance.” The testimony of these “condemned” and mistreated righteous will rise up in awful condemnation of all oppressors in the day of judgment. The oppressed righteous are not able to resist the tyrannous rich in this life, and will secure justice only when God arises to avenge their cause. Then their cause will be vindicated, they will be compensated, and their ungodly oppressors will be destroyed (see vs. 3, 5).

7. Be patient. In view of the ultimate vindication of the righteous at the return of Christ, James urges his fellow believers to be long-suffering under provocation and not to lose their courage. The perspective of the shortness of earth’s troubles compared with the unending joy of eternal life has always been a source of encouragement to the upright in heart.

Therefore. Some may be in danger of slipping spiritually because they see the earthly prosperity of the wicked (cf. Ps. 73:2, 3). Others may lose their courage under the incessant oppression of the rich (see James 2:6; 5:6). However, the certainty of the judgment to come and the vindication of the righteous (see on Rom. 2:6) constitute an ample reason for renewed courage.

Coming. Gr. parousia, “presence,” “arrival” (see on Matt. 24:3). Paul describes the coming advent as “that blessed hope” (Titus 2:13). In that day the righteous will be recompensed (Luke 14:14).

Husbandman. Or, “farmer.” Compare Christ’s analogy that likens the end of the world to a harvest (see on Matt. 13:30; 24:32).

Precious. That is, dear, valuable.

Long patience. After the seed has been planted, the farmer can do no more than patiently wait for the growth of the seed. The Christian must expect to have troubles and trials even as a farmer has his troubles and trials in raising a crop.

He. Or, “it.” Either a reference to the “fruit” receiving the rain or to the farmer who regards the rain as a blessing from God.

Early and latter rain. Textual evidence favors (cf. p. 10) the omission of “rain.” However, “rain” is undoubtedly understood (see Jer. 5:24; Hosea 6:3; Joel 2:23; see on Deut. 11:14). The farmer must be patient for both rains, for without either there would be no crop.

8. Also. This admonition is based on the illustration in v. 7. If men are willing to yield to the Lord’s method of seed planting, growth, and harvest, they should be equally willing to submit to His guidance in bringing the spiritual harvest of the world to completion (see Matt. 13:39).

Stablish. Gr. steµrizoµ, “to set fast,” “to brace,” “to make stable.” God strengthens the heart (see 1 Thess. 3:13), but He asks us to cooperate with Him in that work.

Coming. See on v. 7.

Draweth nigh. Gr. eggizoµ, “to come near,” “to approach.” Although Jesus said that no man knows the “day and hour” of His second advent, He encouraged Christians to understand the times and to “know” when the advent draws near (see on Matt. 24:36). Christ admonished His disciples ever to be in readiness for His return, and devout Christians in all ages have treasured the hope that His advent might be near in their day. See Additional Note on Rom. 13.

9. Grudge. Gr. stenazoµ, “to groan,” “to sigh.” A groan “against another” would be a half-suppressed murmur of impatience or condemnation.

One against another. Having exhorted his readers to patience in bearing the wrongs of the oppressive rich (see v. 7), the apostle now exhorts them to be long-suffering toward one another. Christians who bear courageously the more severe injustices sometimes become impatient with lesser problems within the church. Christians need the encouragement of their brethren as they endure affliction.

Condemned. Gr. krinoµ, “to judge.” See on Rom. 2:1; cf. Matt. 7:1–5. To grumble and to find fault is as serious a shortcoming as overt condemnation, and reveals an unloving, contentious spirit.

Judge. That is, the Lord Jesus (cf. Phil. 4:5; James 5:8). The Father has committed the judgment of this world to Him (see on John 5:22, 27; Acts 10:42).

Standeth. The Greek implies that the Lord is standing, at the very moment, at the door (cf. James 5:8; see on Matt. 24:33). James here emphasized the immediacy of the advent and that the times demand a prepared character to meet the Lord. There is no time for finding fault with others.

10. Take … for an example. Gr. hupodeigma lambanoµ, “to take as an example for copying.”

Prophets. Compare Matt. 5:12; Heb. 11:1 to 12:11. The persistent courage of others who endured faithfully under similar hardships brings encouragement to those who follow. Furthermore, if the best of men are afflicted, other good men may expect the same (cf. Matt. 10:24, 25; John 16:33).

Name of the Lord. That is, by His authority and representing His person (see on Acts 3:16). James and his readers all believed that the OT consists of messages given to the prophets by God (see on 2 Tim. 3:16; 2 Peter 1:20, 21).

Suffering affliction. Gr.kakopatheia, “suffering of misfortune.”

Patience. See v. 7. As the example of the suffering of the prophets should prevent our discouragement, the example of their patience should likewise encourage us to be patient.

11. Count … happy. Gr. makarizoµ, “to pronounce happy,” “to call blessed.” The adjective form, makarios, introduces each of the Beatitudes (see on Matt. 5:3).

Endure. Textual evidence favors (cf. p. 10) the reading “have endured.” Constant faithfulness amid the problems of life (see on ch. 1:3) reveals an undivided loyalty to God and becomes a requisite for eternal life (see on Matt. 10:22; 24:13). When church members are called to endure hardships, they can claim the same blessings.

Job. Few men have been called to demonstrate their faith under more trying circumstances. Obviously the writer of the epistle considers Job a historical, not an allegorical, person.

End. Gr. telos, “aim,” “purpose,” “goal.” Church members are urged to consider the purpose and result of the satanic trials that were inflicted on Job. The Lord permitted Satan to trouble Job in order that the splendor of Job’s tested faith might vindicate God’s judgment of Job’s sincerity. God never forsook Job, and when Job demonstrated his fidelity God rewarded him manyfold (see on Job 42:12, 16). Perhaps those to whom James addressed his remarks were in danger of feeling that their afflictions were a sign of God’s displeasure. If they have lost all, following Christ, they will be recompensed in the world to come (see on Matt. 19:29).

Very pitiful.. Or, “largehearted.”

Tender mercy. James encourages each church member to face the afflictions of life bravely and patiently, because God will compensate him ultimately.

12. Above all. James comes to the climax of his line of thought in vs. 1–11. Compare on Matt. 5:33–37.

Swear not. See on Matt. 5:34–37.

Yea be yea. When a man’s words are consistently proved true by his deeds, he will have no desire to reinforce his assertions with an oath. The rabbis declared, “The Holy One, blessed be He, said to Israel: ‘Do not imagine that you are permitted to swear by My name even in truth’” (Midrash Rabbah, on Num. 30:2f., Soncino ed., pp. 853, 854).

Condemnation. Gr. krisis, “judgment.” See on v. 9; cf. Ex. 20:7.

13. Afflicted. Gr. kakopatheoµ, “to suffer misfortune” (cf. v. 14). James frequently mentions the inevitability of encountering troubles and problems in this life (see chs. 1:2, 12, 14; 2:6, 15; 3:14–16; 4:7; 5:6).

Let him pray. Instead of murmuring in affliction (v. 7, or bursting forth with an oath v. 12), the proper response is prayer. Prayer imparts balance and perspective to both suffering and joy. The Lord expects us to call upon Him when in adversity (see on Ps. 50:15; Heb. 4:16).

Is any merry? Or, “is any joyful?” It is God’s plan that church members should live serene, joyful lives (see Prov. 15:13, 15; Acts 27:22, 25). Amid the problems of life Christians can be certain of God’s sustaining grace and comfort.

Sing psalms. Gr. psalloµ, “to play upon a stringed instrument,” “to sing a hymn of praise” (see on Eph. 5:19; Col. 3:16). God is the source of all joy, and to remember this fact will keep a man from despondency. Whether in sorrow or in joy, prayer and praise will keep us ever mindful of God’s loving care.

14. Sick. That is, physically. In v. 13 the reference was to general affliction, hardships.

Let him call. The sick one is encouraged to take the initiative in calling for a special prayer service.

Elders. Gr. presbuteroi (see on Acts 11:30).

Pray. Although “men ought always to pray” (see on Luke 18:1), they should feel increased need of prayer when sick. Often hope and confidence weaken during times of physical distress. Accordingly, Christ would have His servants administer His healing balm and reassuring love. Genuine prayer is one manifestation of man’s endeavor to understand God’s plan and to cooperate with it (see on Matt. 6:8; Luke 11:9).

Anointing. Gr. aleiphoµ, “to anoint,” “to smear,” “to rub” (cf. Mark 6:13, where aleiphoµ is also used of “anointing the sick”).

The early church most certainly did not attach any sacramental efficacy to the ceremony of anointing, though the church later used supposedly “holy oil” as a substitute for pagan magic, in an attempt to heal the sick. By the 8th century this passage of Scripture had come to be used in support of the practice of what Catholics today call extreme unction, or the last rites of the church for the dying. The Council of Trent in its fourteenth session, 1551, officially declared that James here teaches the sacramental efficacy of the oil.

Name of the Lord. Men are only the instruments; the miracles of restored health and the forgiveness of sin are wrought in the name of Jesus Christ (see Mark 16:17; see on Acts 3:16). The complete service, including the application of the oil and the offering of the prayer, must be done in harmony with the will of the Lord.

Prayer offered for any purpose is a serious undertaking, for it implies that a man is sincerely willing to cooperate with God and to obey all of His commandments. A lack of complete sincerity invalidates any prayer (see on Ps. 66:18). Consequently, the sick member cannot expect God’s blessing apart from a sincere purpose to abandon practices which may, in part at least, have caused his illness, and henceforth to live in harmony with the laws of health.

Furthermore, requests are to be made in harmony with God’s will, for no man knows what is best for another (see on Rom. 8:26). Some of the most necessary and precious lessons of life are learned in the crucible of suffering (cf. Heb. 2:10), and it may therefore be that, even though God does not cause suffering (see on James 1:13), He may see best to permit it to continue for a time (see MH 230). Accordingly, prayer for the sick shold be offered in trust and submission, with quiet confidence in a wise heavenly Father who knows what is best and who never makes a mistake. Every intelligent Christian prayer of request, therefore, will include the submissive thought, “Thy will be done” (see on Matt. 6:10; James 4:15; cf. MH 229–231).

15. Prayer of faith. See on ch. 1:6. Lack of faith is an obstacle to healing (see on Mark 6:5), as it is to salvation (see on Eph. 2:8). A man of faith trusts the wisdom and love of God and seeks to “enter into and accomplish His purpose” (MH 231). Hence, the prayer of faith is the prayer offered in faith by the man who is distinguished by his faith.

Save. Gr. soµzoµ, “to rescue from destruction,” “to heal, to save.” The NT records instances of sudden and miraculous recovery to health (see Matt. 9:22; Mark 6:56; Acts 3:7; Acts 14:8–10). However, it is well to remember that not every man of faith and devotion to God has been restored to health (see on 2 Cor. 12:7–10; cf. MH 230). Accordingly, James may be understood as saying, “The prayer of faith shall restore the sick if the Lord deems it best for him.” Restoration to health in answer to prayer may be immediate or may be a gradual process. It may come about directly by a divine act that transcends man’s finite knowledge of natural law, or it may come about indirectly—and more gradually—by divine guidance in the application of natural remedies. The latter process is no less an answer to prayer than the former, and is as truly a manifestation of divine love, wisdom, and power. The mature Christian will recognize that God does not do for a man what he may do for himself or what others may do for him. The mature Christian will realize that divine love, and wisdom do not, at least as a rule, make supernatural provision for what can be accomplished by natural means, through the intelligent application of known scientific principles.

Sins. That is, most particularly, sins which may, at least in part, have caused the sickness (see on Mark 2:5). To be sincere the prayer must be accompanied by the confession of known sins and by the conscious purpose, untrammeled by reservations, to align the life with the will of God. When this is done the past departures from known principles of healthful living are freely forgiven on the basis of divine mercy and the sick man’s determination henceforth to live in harmony with known health principles (see on 1 John 1:9). God would be encouraging sin if He were to heal a man physically without willingness on the sick man’s part to forsake unhealthful, sinful practices (see MH 227).

16. Confess. Textual evidence favors (cf. p. 10) beginning v. 16 with the word “therefore.” The prime requirement for sincere faith in prayer is a clear conscience. Wrong deeds secretly done are to be confessed to God alone. Sins that involve others are to be confessed also to those who have suffered injury. A guilty conscience erects a barrier to unreserved reliance upon God and will defeat prayer.

Faults. Gr. paraptoµmata, “blunders,” “trespasses.” However, textual evidence favors (cf. p. 10) the reading hamartiai, “sins” (see on 1 John 3:4). Some have suggested that paraptoµmata stands for less serious offenses than hamartiai, but the difference between the two words seems rather to be essentially one of figure—a “falling” or a “missing”—rather than one of degree. However, except for its probable occurrence here, hamartiai is consistently used in the NT of offenses which only God can forgive (cf. Mark 2:7), whereas paraptoµmata is used both in this sense and also of offenses that may be forgiven by one’s fellow men (cf. Mark 6:15). Here, it is the sick who are to confess their sins, and some hold that James means that they are to do so in the presence of “the elders of the church” (v. 14) who have been summoned to pray for them. Confession is to be a pre-requisite to the offering of prayer for healing. The Scriptures clearly teach that sins are to be confessed to God alone (see 1 John 1:9; etc.), and that we have but one “mediator” of sin between God and man—Christ Jesus (1 Tim. 2:5). He is our “advocate with the Father” (1 John 2:1).

Pray. Besides being a source of encouragement, fellowship in prayer enlarges our capacity for receiving blessings God would bestow upon us.

That. After the sick man has confessed all sin and after he has examined his own heart to determine its singleness of faith (see on ch. 1:6), petitions for healing may then be presented to God. Not until these conditions are met is God free to grant a request for healing, if such is His plan.

Effectual fervent. That is, earnestly exercised.

Prayer. Gr. deeµsis, “petition,” “entreaty.”

Righteous. Prayer depends, not on talent, learning, rank, wealth, or office, but on the character of the man who prays. He is not free of all mistakes, for even Elijah (see on v. 17) was not perfect. But he is “righteous” in that he does not cling to known sin (see on Ps. 66:18). He is righteous in that he is in active fellowship and communion with God, even as Elijah was.

Availeth. Gr. ischuoµ, “to be strong,” “to have power to accomplish [an objective].” Prayer as a means of cooperation with the will of God (see on Luke 11:9) contributes most to Christian endurance and character development when it ascends from the pure and faithful in heart.

17. Elias. Or, Elijah (see on 1 Kings 17:1).

Man. That is, a mere human being with no extra advantage over any of James’s hearers. Though Elijah was exempted from death by the mercy of God, he faced life as every man must face it.

To like passions. Gr. homoiopatheµs, “of like feelings.” Paul and Barnabas assured the people of Lystra that they were homoiopatheis, that is, fellow beings of the same nature (see Acts 14:15). Elijah was not immune from the trials of life that all men face and at times was affected by man’s weaknesses (see on 1 Kings 19:4). Therefore, the success of Elijah’s prayer was not the result of any superhuman qualities, but of the grace of God. Jesus was tempted as all men are (see on Heb. 4:15) and “His humanity made prayer a necessity and a privilege” (SC 94).

He prayed earnestly. See on 1 Kings 17:1; 18:42; cf. on James 5:16.

Rain. See on 1 Kings 17:1. His prayer did not spring from private resentment against Ahab, but was based upon God’s judgment against the whole nation because of Baal worship.

Earth. That is, the land ruled by Ahab.

By the space of. Literally, “for.”

Three years and six months. For the duration of the famine see on 1 Kings 18:1 (cf. Luke 4:25).

18. Prayed again. Both this and the preceding prayer were motivated by a longing desire to recall his countrymen from their terrible idolatry. When his goal was reached and they acknowledged Jehovah to be the true God, Elijah prayed in their behalf (see on 1 Kings 18:42–44). He loved the people the while he hated their sins.

Heaven gave rain. The record says, a “great rain” (see 1 Kings 18:45).

19. Brethren, if any. James concludes his epistle of warning and instruction with a solicitous concern for the salvation of each of his readers. The binding thread of James’s epistle has been his tender concern for the eternal welfare of his beloved brethren (see chs. 1:2; 2:1; 3:1, 10; 4:11; 5:7, 10, 12).

Err. Gr. planaoµ, “to go astray,” “to wander.” Church members may “err” doctrinally by embracing error, or they may abandon the principles of Christian conduct and fall into sinful practices. They may be led astray by various evil appeals to basic human needs (see on ch. 1:14, 15).

Truth. That is, the pattern of life and thought as revealed in Jesus Christ (see John 14:6; see on John 8:32).

Convert. Gr. epistrephoµ, “to cause to return,” “to bring back.” The wooing back and the steadying of fellow church members is the responsibility, not only of the elders, but of every Christian. By compassionate moments of confession “one to another” and by mutual prayer (see on v. 16) many dark hours of weakness and doubt can be brightened with hope and strength. No man lives to himself, and at times all men need the stabilizing hand of a brother who can share their problems and inspire them with courage.

20. Know. That is, through actual experience. The “joy” of heaven is shared by the soul winner when “one sinner … repenteth” (see on Luke 15:7).

Converteth. See on v. 19. Only God converts, but men are His instruments in this heavenly work. Many are the ways by which Christians may turn the thoughts of men to God. The most potent argument to lead sinners to turn to God is the purity and peace of the Christian himself.

Death. That is, eternal death. The judgment of eternal death awaits all who remain in their sins (see Rom. 6:23). To rescue a sinner from eternal death is by far more glorious than even a rescue from physical present death (see Dan. 12:3). The desire to rescue men who would otherwise eternally perish prompted Jesus to come to this earth. The same concern for his fellow men will motivate the genuine Christian.

Hide. Gr. kaluptoµ, “to cover up,” “to veil” (see on Ps. 32:1). Compare 1 Peter 4:8. When a man is converted, his sins are hidden and, as it were, cast “into the depths of the sea” (see on Micah 7:19). James concludes his majestic appeal to his Christian brethren with the keynote message of the NT—the rescue of man from his sins and his restoration to the full stature of Jesus Christ.

Ellen G. White comments

1 PK 651

1, 2 CS 206; 1T 475

1–3IT 174

1–4COL 352; CS 123; 2T 682

1–5COL 372

1–6COL 170; 9T 91

1–20TM 125

2, 3 6T 453

3 CM 17; 1T 153; 3T 548

3–6PK 651; 9T 14

4 CS 128, 166; FE 422; 1T 175; 1T 175; 5T 375

7 COL 61

7, 8 COL 177; PK 732; 9T 288

10 MB 33

11 GC 354; MB 84; SC 100

14 CH 373; LS 75

14, 15 CH 457; MM 16; 5T 196

14–162T 273

15 GW 215; MH 226

16 CH 380; FE 239, 240, 527; MH 228; ML 31, 32; PP 663; SC 37; 3T 211; 4T 241, 531, 534; 5T 209, 343, 639; 6T 43, 80, 356; 7T 12, 42, 251

17 EW 73; PK 157; SC 73, 87; 1T 295, 407; 3T 274, 288, 292

19, 20 5T 346

20 COL 250; CSW 71; CT 268; DA 440; FE 282; GW 499; MB 129; MH 166; MM 182; 4T 65; 5T 59; 7T 15, 261