Notes on
James
From the Original 1599 Geneva Bible
Notes
Jas 1:1
1:1 James, a servant of God and of the
Lord Jesus Christ, to the {a} twelve tribes which are {b} scattered abroad,
greeting.
(a) That is, written to no one man,
city, or country, but to all the Jews generally, being now dispersed.
(b)
To all the believing Jews, whatever tribe they are from, dispersed
throughout the whole world.
Jas 1:2
1:2 {1} My brethren, {c} count it all
joy {2} when ye fall into divers temptations;
(1) The first place or part
concerning comfort in afflictions, in which we should not be cast down and
be faint hearted, but rather rejoice and be glad.
(c) Seeing their
condition was miserable because of the scattering abroad, he does well to
begin as he does.
(2) The first argument, because our faith is tried
through afflictions: which ought to be most pure, for so it suits us.
Jas 1:3
1:3 {3} Knowing [this], that the {d}
trying of your faith worketh patience.
(3) The second, because patience, a
surpassing and most excellent virtue, is brought about in us by this
means.
(d) That by this your faith is tried, that is, those various
temptations.
Jas 1:4
1:4 {4} But let patience have [her]
perfect work, that ye may be perfect and entire, wanting
nothing.
(4) The third argument, proposed in
manner of an exhortation, that true and lasting patience may be discerned
from false and temporary. Affliction is the instrument God uses to polish
and refine us. Therefore through the work and effect of afflictions, we are
perfected in Christ.
Jas 1:5
1:5 {5} If any of you lack {e} wisdom,
let him ask of God, that giveth to all [men] liberally, and upbraideth not;
and it shall be given him.
(5) An answer to a private
objection; It is easily said, but not so easily done. He answers that we
need, in this case, a different type of wisdom than the wisdom of man, to
determine those things that are best for us, since they are disagreeable to
the flesh: but we shall easily obtain this gift of wisdom, if we ask
correctly, that is, with a sure confidence in God, who is entirely bountiful
and liberal.
(e) By wisdom he means the knowledge of that doctrine
previously mentioned, that is, why we are afflicted by God, and the fruit we
reap from affliction.
Jas 1:6
1:6 But let him ask in faith, {f}
nothing wavering. {6} For he that wavereth is like a wave of the sea driven
with the wind and tossed.
(f) Why then, what need is there of
another mediator or priest?
(6) A digression or going aside from his
matter, as compared to prayers which are conceived with a doubting mind, but
we have a trustworthy promise from God, and this is the second part of the
epistle.
Jas 1:8
1:8 A double minded man [is] unstable
in {g} all his ways.
(g) In all his thoughts and his
deeds.
Jas 1:9
1:9 {7} Let the brother of {h} low
degree rejoice in that he is exalted:
(7) He returns to his purpose
repeating the proposition, which is, that we must rejoice in affliction, for
it does not oppress us, but exalt us.
(h) Who is afflicted with poverty,
or contempt, or with any kind of calamity.
Jas 1:10
1:10 {8} But the {i} rich, in that he
is made low: {9} because as the flower of the grass he shall pass
away.
(8) Before he concludes, he gives a
doctrine contrasted to the former: that is, how we ought to use prosperity,
that is, the abundance of all things: that is, so that no man pleases
himself, but rather be humble.
(i) Who has all things at his will.
(9)
An argument taken from the very nature of the things themselves, for that
they are empty and unreliable.
Jas 1:11
1:11 For the sun is no sooner risen
with a burning heat, but it withereth the grass, and the flower thereof
falleth, and the grace of the fashion of it perisheth: so also shall the rich
man fade away in his {k} ways.
(k) Whatever he purposes in his mind
or does.
Jas 1:12
1:12 {10} Blessed [is] the man that
endureth {l} temptation: for when he is tried, he shall receive the crown of
life, which the Lord hath promised to them that love
him.
(10) The conclusion: Therefore we
must patiently bear the affliction: and he adds a fourth argument, which
comprehends the sum of all the former, that is, we gain the crown of life in
this way, yet by grace according to the promise.
(l) Affliction, by which
the Lord tries him.
Jas 1:13
1:13 {11} Let no man say when he is {m}
tempted, I am tempted of God: {12} for God cannot be tempted with evil,
neither tempteth he any man:
(11) The third part of this epistle,
in which he descends from outward temptations, that is, from afflictions by
which God tries us: to inward, that is, to those lusts by which we are
stirred up to do evil. The sum is this: Every man is the author of these
temptations by himself, and not God: for we carry in our bodies that wicked
corruption, which seeks opportunity forever, to stir up evil in us, from
which eventually proceeds wicked behaviour, and in conclusion follows death,
the just reward of them.
(m) When he is provoked to do evil.
(12) Here
a reason is shown, why God cannot be the author of evil behaviour in us,
since he does not desire evil behaviour.
Jas 1:15
1:15 Then when lust hath conceived, it
bringeth forth {n) sin: and sin, when it is finished, bringeth forth
death.
(n) By sin, in this place, he means
actual sin.
Jas 1:16
1:16 {13} Do not err, my beloved
brethren.
(13) Another reason taken from
opposites: God is the author of all goodness, and so, since he is always
like himself; how then can he be thought to be the author of evil?
Jas 1:17
1:17 Every good gift and every perfect
gift is from above, and cometh down from the {o} Father of lights, with whom
is no variableness, neither {p}shadow of turning.
(o) From him who is the fountain and
author of all goodness.
(p) He goes on in the metaphor: for the sun by
his many and various kinds of turning, makes hours, days, months, years,
light and darkness.
Jas 1:18
1:18 {14} Of his own {q} will begat he
us with the word of truth, that we should be a kind of {r} firstfruits of his
creatures.
(14) The fourth part concerning the
excellency and fruit of the word of God, The sum is this: we must listen to
the word of God most carefully and diligently, seeing it is the seed,
through which God by his free favour and love has begotten us to himself,
picking us out of the number of his creatures. The apostle condemns two
faults, which greatly trouble us in this matter. For we so please ourselves,
that we would rather speak ourselves, than hear God speaking. Indeed, we are
angry when we are reproached and ignore it. Opposed to these faults, he sets
a peaceable and quiet mind, and such as desires purity.
(q) This is what
Paul calls gracious favour, an good will, which is the fountain of our
salvation.
(r) As it were an holy type of offering, taken out of the
remnant of men.
Jas 1:20
1:20 For the wrath of man worketh not
the {s} righteousness of God.
(s) That which God appoints.
Jas 1:21
1:21 Wherefore lay apart all filthiness
and superfluity of naughtiness, and receive with {t} meekness the engrafted
word, which is able to save your souls.
(t) By meekness he means modesty,
and anything that is contrary to a haughty and proud spirit.
Jas 1:22
1:22 {15} But be ye doers of the word,
and not hearers only, {16} deceiving your own selves.
(15) Another admonition: therefore
God's word is heard, that we may model our lives according to the laws it
contains. {16} He adds reasons, and those most weighty: first, because they
that do otherwise seriously harm themselves.
Jas 1:23
1:23 {17} For if any be a hearer of the
word, and not a doer, he is like unto a man beholding his {u} natural face in
a glass:
(17) Secondly: because they lose the
most important use of God's word, if they do not use it to correct the
faults that they know.
(u) He alludes to that natural stain, which is
contrary to the purity that we are born again into, the living image which
we see in the law.
Jas 1:25
1:25 But whoso looketh into the perfect
law of liberty, and continueth [therein], he being not a forgetful hearer, but
a doer of the work, this man shall be blessed in his {x}
deed.
(x) Behaviour: for works show
faith.
Jas 1:26
1:26 {18} If any man among you seem to
be religious, and bridleth not his tongue, but deceiveth his {y} own heart,
this man's religion [is] vain.
{18} The third admonition: the word
of God lays down a rule to not only do well, but also to speak well.
(y)
The fountain of all babbling, cursed speaking, and impudence is this, that
men do not know themselves.
Jas 1:27
1:27 {19} Pure religion and undefiled
before God and the Father is this, To {z} visit the fatherless and widows in
their affliction, [and] to keep himself unspotted from the
world.
(19) The fourth: the true service of
God exists in charity towards our neighbours, especially those who need the
help of others (fatherless and widows), and purity of life.
(z) To care
for them and to help them as much as we can.
Jas 2:1
2:1 My {1} brethren, have not the faith
of our Lord Jesus Christ, [the Lord] of {a} glory, with respect of
persons.
(1) The first: charity which
proceeds from a true faith, cannot exist with the respecting of people:
which he proves plainly by using the example of those who, while having
reproach or disdain for the poor, honour the rich.
(a) For if we knew
what Christ's glory is, and esteemed it as we should, there would not be the
respecting of people that there is.
Jas 2:3
2:3 And ye have respect to him that
weareth the gay clothing, and say unto him, Sit thou here in a {b} good place;
and say to the poor, Stand thou there, or sit here under my
footstool:
(b) In a worshipful and honourable
place.
Jas 2:4
2:4 Are ye not then partial in {c}
yourselves, and are become judges of evil thoughts?
(c) Have you not within yourselves
judged one man to be preferred over another (which you should not do) by
means of this?
Jas 2:5
2:5 {2} Hearken, my beloved brethren,
Hath not God chosen the {d} poor of this world rich in faith, and heirs of the
kingdom which he hath promised to them that love him?
(2) He shows that those who prefer
the rich over the poor are wicked and disobedient judges, since God on the
other hand prefers the poor (whom he has enriched with true riches) over the
rich.
(d) The needy and wretched, and (if we measure it after the opinion
of the world) the most degraded of all men.
Jas 2:6
2:6 But ye have despised the poor. {3}
Do not rich men oppress you, and draw you before the judgment
seats?
(3) Secondly, he proves them to be
fools: since the rich men are rather to be held detestable and cursed,
considering that they persecute the church, and blaspheme Christ: for he
speaks of wicked and profane rich men, as most of them have always been,
beside whom he contrasts the poor and degraded.
Jas 2:7
2:7 Do not they blaspheme that worthy
name by the which ye are {e} called?
(e) Literally, "which is called upon
of you".
Jas 2:8
2:8 {4} If ye fulfil the {f} royal law
according to the scripture, Thou shalt love thy neighbour as thyself, ye do
well:
(4) The conclusion: charity which
God prescribes cannot agree with the respecting of people, seeing that we
must walk in the king's highway.
(f) The law is said to be royal and like
the king's highway, in that it is simple and without changes, and that the
law calls everyone our neighbour without respect, whom we may help by any
kind of duty.
Jas 2:10
2:10 {5} For whosoever shall keep the
whole law, and yet offend in one [point], he is guilty of {g}
all.
(5) A new argument to prove the same
conclusion: Those who neglect some and ambitiously honour others do not love
their neighbours. For they do not obey God if they remove from the
commandments of God those things that are not convenient for them. Rather
they are guilty of breaking the whole law, even though they observe part of
it.
(g) Not that all sins are equal, but because he who breaks one small
part of the law, offends the majority of the given law.
Jas 2:11
2:11 {6} For he that said, Do not
commit adultery, said also, Do not kill. Now if thou commit no adultery, yet
if thou kill, thou art become a transgressor of the law.
(6) A proof: because the Lawmaker is
always one and the same, and the contents of the law cannot be
divided.
Jas 2:12
2:12 {7} So speak ye, and so do, as
they that shall be judged by the law of liberty.
(7) The conclusion of the whole
treatise: we are upon this condition delivered from the curse of the law by
the mercy of God, that in the same way we should maintain and cherish
charity and good will towards one another, and whoever does not do so, shall
not taste of the grace of God.
Jas 2:13
2:13 For he shall have judgment without
mercy, that hath shewed no {h} mercy; and mercy rejoiceth against
judgment.
(h) He that is harsh and short with
his neighbour, or else does not help him, he shall find God a hard and rough
judge to him.
Jas 2:14
2:14 {8} What [doth it] profit, my
brethren, though a man say he hath faith, and have not works? can faith save
him?
(8) The fifth place which follows
very well with the former treatise, concerning a true and living faith. The
proposition of the place is this: Faith which does not bring forth works is
not that faith by means of which we are justified, but an false image of
that faith, or else this: they who do not show the effects of faith are not
justified by faith.
Jas 2:15
2:15 {9} If a brother or sister be
naked, and destitute of daily food,
(9) The first reason taken from a
comparison: if a man says to one who is hungry "Fill your belly" and yet
gives him nothing, this is not true charity. If a man says he believes and
does not bring forth works of his faith, this is not true faith, but truly a
dead thing called with the name of faith, of which no man has room to brag,
unless he will openly incur reprehension, since the cause is understood by
the effects.
Jas 2:18
2:18 Yea, {i} a man may say, Thou hast
faith, and I have works: shew me thy faith without thy works, and I will shew
thee my faith by my works.
(i) No, by this every man will be
eaten up with pride.
Jas 2:19
2:19 {10} Thou believest that there is
one God; thou doest well: the devils also believe, and
tremble.
(10) Another reason taken from an
absurdity: if such a faith were the true faith by means of which we are
justified, the demons would be justified, for they have that, but
nonetheless they tremble and are not justified, therefore neither is that
faith a true faith.
Jas 2:20
2:20 {11} But wilt thou know, O vain
man, that faith without works is dead?
(11) The third reason from the
example of Abraham, who no doubt had a true faith: but he in offering his
son, showed himself to have that faith which was not without works, and
therefore he received a true testimony when it was laid, that faith was
imputed to him for righteousness.
Jas 2:21
2:21 Was not Abraham our father {k}
justified by works, when he had offered Isaac his son upon the
altar?
(k) Was he not by his works known
and found to be justified? For he speaks not here of the causes of
justification, but by what effects we may know that a man is
justified.
Jas 2:22
2:22 Seest thou how faith {l} wrought
with his works, and by works was faith made {m} perfect?
(l) Was effectual and fruitful with
good works.
(m) That the faith was declared to be a true faith, through
works.
Jas 2:23
2:23 And the scripture was {n}
fulfilled which saith, Abraham believed God, and it was imputed unto him for
righteousness: and he was called the Friend of God.
{n} Then the Scripture was fulfilled,
when it appeared plainly how truly it was written about
Abraham.
Jas 2:24
2:24 {12} Ye see then how that by works
a man is {o} justified, and not by {p} faith only.
(12) The conclusion: Only he who has
faith that has works following it is justified.
(o) Is proved to be
just.
(p) Of that dead and fruitless faith which you boast of.
Jas 2:25
2:25 {13} Likewise also was not Rahab
the harlot justified by works, when she had received the messengers, and had
sent [them] out another way?
(13) A forth reason taken from a
similar example of Rahab the harlot, who was proved by her works that she
was justified by a true faith.
Jas 2:26
2:26 {14} For as the body without the
spirit is dead, so faith without works is dead also.
(14) The conclusion repeated again:
faith does not bring forth fruits and works is not faith, but a dead
carcass.
Jas 3:1
3:1 My {1} brethren, be not many
masters, {2} knowing that we {a} shall receive the greater
condemnation.
{1} The sixth part or place: Let no
man usurp (as most men ambitiously do) authority to judge and censure others
harshly.
(2) A reason: Because they provoke God's anger against
themselves, who do so eagerly and harshly condemn others, being themselves
guilty and faulty.
(a) Unless we cease from this imperious and proud
finding of fault with others.
Jas 3:2
3:2 For in many things we offend all.
{3} If any man offend not in word, the same [is] a perfect man, [and] able
also to bridle the whole body.
(3) The seventh place, concerning
the bridling of the tongue, joined with the former, so that it is revealed
that there is no man in who can not justly be found fault as well, seeing as
it is a rare virtue to bridle the tongue.
Jas 3:3
3:3 {4} Behold, we put bits in the
horses' mouths, that they may obey us; and we turn about their whole
body.
(4) He shows by two comparisons, the
one taken from the bridles of horses, the other from the rudder of ships,
how great matters may be brought to pass by the good control of the
tongue.
Jas 3:5
3:5 Even so the tongue is a little
member, and boasteth great things. {5} Behold, how great a matter a little
fire kindleth!
(5) On the contrary part he shows
how great inconveniences arise by the excesses of the tongue, throughout the
whole world, to the end that men may so much the more diligently give
themselves to control it.
Jas 3:6
3:6 And the tongue [is] a fire, a {b}
world of iniquity: so is the tongue among our members, that it defileth the
whole body, and {c} setteth on fire the course of nature; and it is set on
fire of hell.
(b) A heap of all mischiefs.
(c)
It is able to set the whole world on fire.
Jas 3:9
3:9 {6} Therewith bless we God, even
the Father; and therewith curse we men, which are made after the {7}
similitude of God.
(6) Among other faults of the
tongue, the apostle chiefly reproves slandering and speaking evil of our
neighbours, even in those especially who otherwise will seem godly and
religious.
(7) He denies by two reasons, that God can be praised by the
man who uses cursed speaking, or slandering: first because man is the image
of God and whoever does not reverence him, does not honour God.
Jas 3:10
3:10 {8} Out of the same mouth
proceedeth blessing and cursing. My brethren, these things ought not so to
be.
(8) Secondly, because the order of
nature which God has set in things, will not allow things that are so
contrary to one another, to stand with one another.
Jas 3:13
3:13 {9} Who [is] a wise man and endued
with knowledge among you? let him shew out of a good conversation his works
with meekness of wisdom.
(9) The eighth part, which goes with
the former concerning meekness of mind, against which he sets envy and a
contentious mind: in the beginning he shuts the mouth of the main fountain
of all these mischiefs, that is, a false persuasion of wisdom, whereas
nonetheless there is no true wisdom, but that which is heavenly, and shapes
our minds to all types of true discipline and modesty.
Jas 3:17
3:17 But the wisdom that is from above
is first pure, then peaceable, gentle, [and] easy to be intreated, full of {d}
mercy and good fruits, without partiality, and without
hypocrisy.
(d) He sets mercy against the fierce
and cruel nature of man, and shows that heavenly wisdom brings forth good
fruits, for he that is heavenly wise, refers all things to God's glory, and
the profit of his neighbours.
Jas 3:18
3:18 {10} And the fruit of
righteousness is sown in peace of them that make peace.
(10) Because the world persuades
itself that they are miserable who live peaceably and simply: on the
contrary, the apostle states that they shall eventually reap the harvest of
peaceable righteousness.
Jas 4:1
4:1 From {1} whence [come] wars and
fightings among you? [come they] not hence, [even] of your lusts that war in
your members?
(1) He advances the same argument,
condemning certain other causes of wars and contentions, that is, unbridled
pleasures and uncontrolled lusts, by their effects, for so much as the Lord
does worthily make them come to no effect, so that they bring nothing to
them in whom they reside, but incurable torments.
Jas 4:2
4:2 Ye lust, and have not: ye kill, and
desire to have, and cannot obtain: ye fight and war, yet ye have not, {2}
because ye ask not.
(2) He reprehends them by name, who
are not ashamed to make God the minister and helper of their lusts and
pleasures, in asking things which are either in themselves unlawful or being
lawful, ask for them out of wicked motives and uses.
Jas 4:4
4:4 {3} Ye adulterers and adulteresses,
know ye not that the friendship of the world is enmity with God? whosoever
therefore will be a friend of the world is the enemy of
God.
(3) Another reason why such
unbridled lusts and pleasures are utterly to be condemned, that is, because
he who gives himself to the world divorces himself from God, and breaks the
band of that holy and spiritual marriage.
Jas 4:5
4:5 {4} Do ye think that the scripture
saith in vain, The spirit that dwelleth in us lusteth to
envy?
(4) The taking away of an objection:
in deed our minds run headlong into these vices, but we ought so much the
more diligently take heed of them: whose care and study shall not be in
vain, seeing that God resists the stubborn and gives the grace to the modest
and humble that surmounts all those vices.
Jas 4:7
4:7 {5} Submit yourselves therefore to
God. Resist the devil, and he will flee from you.
(5) The conclusion: We must set the
positive virtues against those vices, and therefore whereas we obeyed the
suggestions of the devil, we must submit our minds to God and resist the
devil with a certain and assured hope of victory. In short, we must
endeavour to come near to God by purity and sincerity of life.
Jas 4:9
4:9 {6} Be afflicted, and mourn, and
weep: let your laughter be turned to mourning, and [your] joy to {a}
heaviness.
(6) He goes on in the same
comparison of opposites, and contrasts those profane joys with an earnest
sorrow of mind, and pride and arrogancy with holy modesty.
(a) By this
word the Greeks mean a heaviness joined with shamefacedness, which is to be
seen in a cast down countenance, and settled as it were upon the
ground.
Jas 4:11
4:11 {7} Speak not evil one of another,
brethren. He that speaketh evil of [his] brother, and judgeth his brother,
speaketh evil of the law, and judgeth the law: but if thou judge the law, thou
art not a doer of the law, but a judge.
(7) He reprehends most sharply
another double mischief of pride. The one is, in that the proud and arrogant
will have other men to live according to their will and pleasure. Therefore
they do most arrogantly condemn whatever does not please them: which cannot
be done without great injury to our only lawmaker. For through this his laws
are found fault with, as not carefully enough written, and men challenge
that to themselves which properly belongs to God alone, in that they lay a
law upon men's consciences.
Jas 4:13
4:13 {8} 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:
(8) The other fault is this: That
men do so confidently determine on these and those matters and businesses,
as though every moment of their life did not depend on God.
Jas 4:17
4:17 {9} Therefore to him that knoweth
to do good, and doeth [it] not, to him it is sin.
(9) The conclusion of all the former
treatise. The knowledge of the will of God does not only not at all profit,
unless the life be answerable unto it, but also makes the sins far more
grievous.
Jas 5:1
5:1 Go {1} to now, [ye] rich men, weep
and howl for your miseries that shall come upon [you].
(1) He denounces utter destruction
to the wicked and profane rich men, and such as are drowned in their
riotousness, mocking their foolish confidence when there is nothing indeed
more vain than such things.
Jas 5:4
5:4 Behold, the hire of the labourers
who have reaped down your fields, which is of you kept back by fraud, crieth:
and the cries of them which have reaped are entered into the {a} ears of the
Lord of sabaoth.
(a) The Lord who is more mighty than
ye are, hath heard them.
Jas 5:5
5:5 Ye have lived in pleasure on the
earth, and been wanton; ye have {b} nourished your hearts, as in a {c} day of
slaughter.
(b) You have pampered
yourselves.
(c) The Hebrews call a day that is appointed to solemn
banqueting, a day of slaughter or feasting.
Jas 5:7
5:7 {2} Be patient therefore, brethren,
unto the coming of the Lord. {3} 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.
(2) He applies that to the poor,
which he spoke against the rich, warning them to wait for the Lord's coming
patiently, who will avenge the injuries which the rich men do to
them.
(3) The taking away of an objection: Although his coming seems to
linger, yet at the least we must follow the farmer, we who do patiently wait
for the times that are fitting for the fruits of the earth. And again, God
will not postpone the least bit of the time that he has appointed.
Jas 5:9
5:9 {4} {d} Grudge not one against
another, brethren, lest ye be condemned: {5} behold, the judge standeth before
the door.
(4) He commends Christian patience,
for that which others through impatience use to accuse one another, the
faithful on the other hand, do not complain though they receive
injury.
(d) By grudging he means a certain inward complaining which
indicates impatience.
(5) The conclusion: The Lord is at the door and
will defend his own and avenge his enemies, and therefore we do not need to
trouble ourselves.
Jas 5:10
5:10 {6} Take, my brethren, the
prophets, who have spoken in the name of the Lord, for an example of suffering
affliction, and of patience.
(6) Because most men will object,
that it is good to repel injuries by whatever means, he contrasts that with
the examples of the fathers whose patience had a most happy end, because God
as a most bountiful Father, never forsakes his.
Jas 5:11
5:11 Behold, we count them happy which
endure. Ye have heard of the patience of Job, and have seen the {e} end of the
Lord; that the Lord is very pitiful, and of tender
mercy.
(e) What end the Lord gave.
Jas 5:12
5:12 {7} But above all things, my
brethren, swear not, neither by heaven, neither by the earth, neither by any
other oath: but let {f} your yea be yea; and [your] nay, nay; lest ye fall
into condemnation.
(7) Because even the best men
sometimes through impatience slip and speak oaths sometimes lesser,
sometimes greater, the apostle warns us to detest such wickedness, and to
accustom our tongues to simple and true talk.
Jas 5:13
5:13 {8} Is any among you afflicted?
let him pray. Is any merry? let him sing psalms.
(8) He shows the best remedy against
all afflictions, that is, prayers which have their place both in sorrow and
joy.
Jas 5:14
5:14 {9} Is any sick among you? let him
call for the elders of the church; and let them pray over him, anointing him
with {g} oil in the {h} name of the Lord:
{9} He shows peculiarly, to what
physicians especially we must go when we are diseased, that is, to the
prayers of the elders, which then also could cure the body, (for so much as
the gift of healing was then in force) and take away the main cause of
sickness and diseases, by obtaining healing for the sick through their
prayers and exhortations.
(g) This was a sign of the gift of healing: and
now seeing we have the gift no more, the sign is no longer necessary.
(h)
By calling on the name of the Lord.
Jas 5:15
5:15 And the prayer of faith shall save
the sick, and the Lord shall raise him up; and if he have committed {i} sins,
they shall be forgiven him.
(i) He has reason in making mention
of sins, for diseases are often sent because of sins.
Jas 5:16
5:16 {10} Confess [your] faults one to
another, and pray one for another, that ye may be healed. {11} The effectual
fervent prayer of a righteous man availeth much.
(10) Because God pardons the sins of
those who confess and acknowledge them, and not those who justify
themselves. Therefore the apostle adds, we ought to freely confer with one
another concerning those inward diseases, that we may help one another with
our prayers.
(11) He commends prayers by the effects that come of them,
that all men may understand that there is nothing more effectual than they
are, so that they proceed from a pure mind.
Jas 5:19
5:19 {12} Brethren, if any of you do
err from the truth, and one {k} convert him;
(12) The taking away of an
objection: all rebukes are not condemned, seeing that on the contrary there
is nothing more acceptable to God than to call into the holy way, a brother
that was wandering out of the way.
(k) Has called him back from his
way.
Index