Faith Lasts

When preaching through this epistle, a brother in Christ told me that he was so thankful for James and all that it was doing in his life and in the life of our church. Then he said, "What I'm most thankful for is that James only has five chapters." This brother had discovered something to which many Christians can testify: James turns our lives in this world upside down. But it does this for the good of God's people and for the good of God's glory among the lost and the poor.

Different books of the Bible cause different effects in our lives and in the life of the church. Books like Ruth are going to comfort us, while books like James are going to challenge us. As long as we let the Word do the speaking and the leading, we can know that God is going to do what is best for us as His people, what is best for those around us who are without Him, and ultimately what is best for His glory in all the world. 94His Word is good, and we can trust it—every bit of it—even when it's difficult. If I had to sum up this last part of the book of James, I would say this is a picture of faith that perseveres.

Faith That Perseveres

Faith That Perseveres

In James 4:13-5:20 we see seven characteristics of persevering faith.

Humble Before the Sovereignty of God (4:13-16)

Business travel in the first century was actually fairly common, and verse 13 pictures a businessman confidently planning to make a profit in the future. James calls talking about your business affairs as if they are certainties "boasting" or bragging, that is, doing things in your own strength without admitting dependence on God. James is warning us that we can become so consumed with the material realm, thinking about our plans, plots, and strategies to work and make money, that we become blind to spiritual realities. The problem is not the planning in and of itself but planning in such a way that God has no place in the plans. James is referring to a situation in which these people were arranging to do something in the coming year in order to make money, when the reality is that they didn't even know if they're going to see tomorrow! These people were acting as if all their plans were certain, but they were living in arrogance, not acknowledging that their breath could be taken away in an instant. God is sovereign over life and death. Your life is a mist, a smoke (v. 14). Your life is like a vapor, here one second and gone the next, and you will live until tomorrow only if the Lord wills. What a humbling reminder this is: not one of us is guaranteed that we will be alive tonight to lay our head on our pillow.

God is sovereign over life and death and over our activities and our accomplishments. "If the Lord wills, we will live and do this or that" (v. 15). Everything we do, everything we accomplish, and everything we attain is ultimately under the sovereign will of God. Now the intent here is not to create a passive fatalism in our minds that says, "Well, God has determined everything, so I'm just going to sit back and do nothing and see what He decides to do." No, remember that James gives plenty of commands to obey and actions to take. James is talking about activity throughout this book, but he's talking about activity that is humbly dependent on the sovereign God of the universe. Every accomplishment and every activity, literally every breath, is acknowledging, "I am 95alive, and I am working only by the sovereign grace of God." James isn't saying that before we do anything, we always need to say out loud, "If the Lord wills" (though saying it often wouldn't hurt us). The point is to have a mind-set that says, "I need the grace of God, and I am dependent on the will of God in every facet of my life."

James describes a radically different way to live in this world, particularly in the busyness and the business of our lives. This world tells us to live like we're going to be here forever, urging us to make our plans, acquire our possessions, and work to build our portfolio. But James tells us to submit to God. Don't live like you're going to be here forever. Instead, live and plan and work like your life is short and like you don't want to waste it on worldly things. Live like you want to spend your life humbly before the sovereignty of God and ultimately for the glory of God. As the people of God, we ought to make our lives—the mist that comprises who you are for the short while you are here—count under His sovereignty for His glory. Be finished and done with self-sufficiency in this life, and live your lives radically dependent on the sovereignty of God.

Obedient to the Will of God (4:17)

James says, "So it is a sin for the person who knows to do what is good and doesn't do it." Humble submission to God's will means humble obedience to God's will. This is where James gives us a needed perspective on sin.

We normally think of sin in terms of sins of commission: doing what God has said not to do. God says, "Do not lie," and so you do not lie. God says, "Do not covet," and so you do not covet. This is how we often think of sin—as not doing bad things. But James reminds us that just as serious as lying or coveting or doing anything else that God has said not to do are sins of omission: disregarding what God has said to do. This involves hearing the command of God to do something—such as the command to admit dependence on God when you make your business plans—and then choosing not to do it.

Reviewing all we have studied up to this point, we see how James told us not to show favoritism. Consequently, it would be a sin of commission for us to show favoritism. But he's also told us to care for the needy. Therefore, it would be sin of omission for us not to care for the needy. In fact, this is how Jesus approached lack of care for the needy. At the end of Matthew 25, people are cast into hell, not because of what they 96did but because of what they didn't do. They didn't feed the hungry or clothe the naked. They failed to do what God has commanded His people to do all along—to care for those in need (Matt 25:31-46; Moo, James, 208).

To make the seriousness of sins of omission more clear, imagine someone who claims to be a Christian but lives in sexual immorality. Even when confronted with the Word over and over again—the Word that says not to commit sexual immorality (Rom 13:13) and to flee sexual immorality (1 Cor 6:18)—he deliberately does what God has said not to do. This is eternally serious sin, especially when God says the sexually immoral will not inherit the kingdom of God (1 Cor 6:9; Gal 5:19-21; Eph 5:5). But what about the person who sees repeatedly in God's Word that we should care for the poor, particularly our brothers and sisters in Christ who are poor, and does nothing? If we continually ignore and disregard this command, then according to James, this too is sin. And the consequences are just as severe. As we've seen, in Matthew 25 Jesus actually tells people who have ignored the poor to depart into the eternal fire prepared for the Devil and his angels! This should cause us to realize that it is eternally serious to ignore the poor. Faith that lasts is obedient to the will of God.

Confident in the Justice of God (5:1-7)

James's emphasis on the poor leads to the harshest language in the entire book. The tone at the end of chapter 4 has carried over into the rebuke of the rich in these verses. James emphasizes the fact that the judgment of God is coming soon. Verse 1 mentions "miseries that are coming," verse 3 refers to the "last days," and verse 5 alludes to a "day of slaughter." This emphasis on God's end-time judgment continues in verses 7-9: James says to "be patient until the Lord's coming" (v. 7); in verse 8 he says that "the Lord's coming is near"; then in verse 9 we learn that the "judge stands at the door!" Jesus is coming back, and He's going to do at least two things.

He is coming to judge the sinful. These first six verses of James 5 are most likely addressed to unbelievers. These people are not called brothers. They are only told to weep and wail, and the language is similar to what the prophets would pronounce on pagan nations (Moo, James, 210). You might wonder why, in a book addressed to Christians, James would spend time using such harsh language toward unbelievers. The answer is that he is reminding the Christians that the justice of God 97is coming. This reality should enable them to be patient. With that said, that doesn't mean these verses don't have any other application to Christians. James has already rebuked Christian brothers and sisters who were favoring the rich above the poor, so 5:1-6 serves as both a direct rebuke to rich nonbelievers who were oppressing the poor and a subtle, indirect warning to rich believers (Christians) who were ignoring the poor. Notice that James is not necessarily condemning wealth here; instead, he focuses on the sinful use of wealth. At the same time, for those of us who are part of a culture that is extremely wealthy compared to the rest of the world, we need to examine whether or not we are engaged in a sinful use of the resources God has given us.

James brings four accusations against the unbelieving rich. First, they were going to be judged for hoarding wealth (5:2-3). The rich were storing away their wealth in barns (to use an image from Jesus' teachings), and James says all that money and all those possessions—all the stuff you buy that you do not need—is rotting. You think your investments are wise, James says, but they are wasting away. Moths are eating your clothes, and your gold is corroding. Some have pointed out that this is not possible because gold doesn't corrode like iron does. But that's the point: James is saying that even that which you think is the surest use of money in this world is wasting away. You have hoarded and built bigger barns for all of your excess, but a day is coming when it is all going to burn up in the fire, and you will burn up with it.

These believers were hoarding up wealth as they prepared to meet the eternal Judge, and their hoarded resources would testify against them. Their treasures on earth would bring about their torment in eternity. Recall Jesus' parable in Luke 12:13-21:

Be wary of storing up "treasures on earth, where moth and rust destroy and where thieves break in and steal. But collect for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves don't break in and steal" (Matt 6:19-20).

James's hearers would also be judged for cheating workers. In that day there was a concentration of land in the hands of small numbers of wealthy landowners. If the landowners were selfish or delayed in paying their workers, it was not uncommon for the workers to struggle severely, being unable to get daily food or drink. The possessions of the rich were accumulating while other people were dying.

Next these individuals would be judged for living in self-indulgence. Do you see the imagery in verse 5? These rich people were like cattle gorging on food on the day of their slaughter. May God help us in our materialistic culture to see the warning in this imagery. May we not be like cows enjoying all our stuff, unaware that we're about to be destroyed. We're reminded of the description of Sodom and Gomorrah in Ezekiel 16:49, where the people had "pride, plenty of food, and comfortable security, but didn't support the poor and needy" (Moo, James, 217). They were overfed and unconcerned. Is there any clearer imagery for a culture where wealth is so concentrated while literally thousands around the world die every day because they do not have food or water?

The ultimate picture here is that the rich would be judged for condemning men. Strikingly, one commentator explained, "In the Jewish world, to deprive a person of their support was the same as murdering them" (Blomberg and Kamell, James, 225). This is what the unbelieving rich were doing, and ultimately, their oppression of others would lead to their own damnation. This is aimed at unbelievers, but as God's people we need to pause for a moment to feel the weight of this. Of all people, God is certainly serious about His people not hoarding wealth, not cheating workers, not living in luxury and self-indulgence, and not holding back from the poor and in effect letting them die.

He is coming to deliver the faithful. Now for a moment put yourself in the shoes of struggling, impoverished, persecuted Christians who might be reading this letter. You hear the Word of God toward the unbelieving99 rich, and you know that He is coming to judge the sinful, but even more than that, you realize He is coming to deliver the faithful. In verse 4 James refers to the "Lord of Hosts," or the Master of Armies, and he's telling his hearers that their cries and their pain are heard on high. The Lord of Hosts will vindicate you in due time. This is why James says in verse 7 to "be patient until the Lord's coming." He is coming to judge the sinful and to deliver the faithful.

Patient in Suffering (5:7-11)

The theme of this part of the letter is clear: patience is mentioned twice in verse 7 and once each in verses 8 and 10 while the words "endured" and "endurance" are used in verse 11. James gives us three pictures of patience to encourage us.

First, he says to be patient like a farmer: waiting for the harvest. In an agricultural society you live dependent on God's provision in the weather. Too much rain can causes the crop to rot, too little rain causes drought, and frost kills the crop. Talk about needing patience! The illustration of a farmer reminds us that faith involves trusting God with what you cannot control. A farmer cannot determine when it will rain and when it will not. So, James says, when it comes to the Lord's coming and the injustice that surrounds you, like a farmer trust God with what you cannot control while honoring God with what you can control. James mentions in verse 9 that they were grumbling against one another. While we wait patiently and endure trials, we will be tempted to sin. We will be tempted to complain and speak evil against one another, but we must resist this. Remember, the Judge is coming (v. 9), and we want to be found faithful with what we can control. Like a farmer trust that the harvest God brings in His time will be worth the wait.

Second, we are to be patient like a prophet: speaking the truth. Much like the farmer, the prophet reminds us that patience does not necessarily mean inactivity. A farmer doesn't just sit back waiting for the rain: he works. Likewise, a prophet in the middle of persecution stood boldly and spoke out against injustice. In the middle of hardship, we are to speak about the goodness, the greatness, the judgment, and the mercy of God. Times of suffering are often the most golden opportunity to speak a word for the glory of God.

Third, we need patience like Job: hoping in God's purpose. James says, "You have heard of Job's endurance and have seen the outcome from the Lord" (Jas 5:11). What an understatement! Remember that it100 took 42 chapters for the purpose of suffering in Job's life to be revealed, and only at the end did he confess, "I had heard rumors about You, but now my eyes have seen You. Therefore I take back my words and repent in dust and ashes" (Job 42:5-6). This is a good reminder for us: Whatever you are walking through is not the end of the story. The end will reveal that the Lord is indeed "very compassionate and merciful" (Jas 5:11). You can't see it, but be patient, hoping in God's purpose.

Trustworthy in Speech (5:12)

In verse 12 James takes what seems like a hard left and starts talking about oaths. He says, "Your 'yes' must be 'yes,' and your 'no' must be 'no,' so that you won't fall under judgment." This is important, particularly in light of all that we have seen about our tongues in James. He is saying faith that perseveres is trustworthy in speech. The words from our mouths should be so consistent and dependable that they guarantee reliability.

Prayerful in Sorrow (5:13-18)

James goes back to the struggles he left off with in verses 7-11, and he says faith that perseveres is prayerful in sorrow. Much as we saw with the theme of patience in the preceding verses, prayer is all over this section, mentioned in every verse. James again reminds us that patience does not involve just sitting back doing nothing. This is not a passive waiting but an active waiting. He says to pray when you are hurting, and the context here includes all different kinds of trouble—spiritual, physical, emotional, financial, etc. The patience in suffering that James has talked about only comes from God, and prayer is the way to obtain it.

Not only do you pray when you are hurting, but you pray when you are happy. Our prayers ought also to be filled with God's praise as we consider His goodness and grace.

In verse 14 James says to pray with the elders: "Is anyone among you sick? He should call for the elders of the church, and they should pray over him after anointing him with olive oil in the name of the Lord." The indication is that someone is weak and bedridden in such a way that they could not get out easily to gather together with the church. Therefore, the elders, or pastors, who shepherd the body would come, at the invitation of a brother or sister, to pray over him.

The emphasis here is clearly on praying, but James also mentions the elders anointing the sick brother or sister with oil. Historically, there 101has been a lot of discussion about the significance of this anointing with oil.15 Some have wondered, "Is the oil medicinal?" Oil had common medicinal uses in that day, so this verse could be telling us to pray over sick people and give them medicine. But there's a problem with this view: while oil may have had common medicinal purposes in that day, this word was never used in the Greek version of the Old Testament to refer to medicine.16 Certainly other medicinal salves would have been used with other specific illnesses, but why would the elders be the ones to administer medical care? Surely someone else could or would have given medicine to a person who was sick.

Others have wondered, "Is the oil sacramental?" The anointing with oil developed into a sacrament practiced by the Catholic Church that would remove remnants of sin and strengthen the soul in preparation for death. This is something that would be administered by a priest, often just before someone dies. This clearly doesn't have a basis in this text because the focus is on prayer for healing.

My humble opinion is that the oil is symbolic. It is common in Scripture to see anointing that symbolizes setting apart someone or something for a particular purpose. In most of the Old Testament uses of the word anoint, the word refers to the consecration of something. A variety of different interpretations are clearly possible here, but ultimately the power for healing is not found in any oil but in the God who answers prayer. While the elders pray over someone, the oil symbolizes setting them apart for special attention and care from God.

The important thing to note is that this is not an extremely significant sticking point. This is the only place in the New Testament letters where anointing a sick person with oil is even mentioned, and many healings occurred without anointing. The emphasis is on praying and not just to pray with the elders but, according to James 5:16, to pray with the church. Yes, the elders play a special role in the case of someone who is bedridden and cannot gather together with the church, but the emphasis in verse 16 is on praying with one another and for one another. No special power is reserved for the elders: the power is in God, and it is available to the praying church. Care and prayer for one another are not just intended to happen within the context of leadership in the 102church but in the context of the church as a whole. When we are sick, we call on one another to pray, not just this or that leader.

In verse 16 James also says to "confess your sins to one another." Interestingly, this is the only verse in the New Testament that commands believers to confess their sins to one another (Moo, James, 246), and this command is given in the context of praying for the healing of one another. When we think about the relationship between prayer and confession of sin in James, clearly the implication is that if a person has sinned against a brother, he should confess the sin to him. We know from Scripture that sin directly causes some sickness. For example, taking the Lord's Supper in an unworthy manner caused some in Corinth to become weak and sick, and others had even died (1 Cor 11:30). So it's important to pray and examine whether any sin has caused sickness.

But I would warn against taking this too far. Yes, sin can directly cause some sickness but not necessarily all sickness. Just because someone has a particular illness does not automatically mean that person has sinned in some way. Jesus, James, and the rest of the New Testament counter this idea.17 James says in verse 15, "If he has committed sins, he will be forgiven." But at the same time, the whole of Scripture does teach that sin indirectly causes all sickness. Sickness and death are both ultimately the result of the fall and its effect on the world. Moreover, when we are sick, even if sin did not directly cause our sickness, the temptation to sin when we are physically weak can sometimes be much more potent than when we are physically strong.

Along with confessing sins to one another, a community of faith ought to intercede on behalf of one another. All followers of Christ need to be involved with brothers and sisters with whom they can confess sins and struggles and pray for one another. However, in light of verse 15a, does this mean that if you pray with enough faith someone will be healed? And if they are not healed, does that mean that you did not pray with enough faith? Obviously, experience says differently. I have been in situations with the elders at my church where we have prayed for a brother or sister and they were healed. In other situations the same elders have said the same kinds of prayers for a brother or sister, and they were not healed. Practically, I would not in any way say to 103any of the families who have lost loved ones that they were not praying with enough faith. There are clearly practical and experiential reasons for not linking sickness too closely with our prayers and our faith. But are there biblical reasons as well? What does Scripture say about this? The answer is found in the example James gives next.

James's example of Elijah in 5:17 points out that our faith must always be in accordance with God's promises. Everything Elijah did in 1 Kings 17 and 18 was in accordance with God's Word. God said it would not rain, and it didn't, and then God said rain was coming, and it did. The beauty is that God used Elijah's prayers as the means through which His Word was accomplished. Elijah didn't demand that God do something He was reluctant to do; rather, Elijah prayed in accordance with God's Word, trusting that God would keep His promises.

So when it comes to praying for the sick—for a brother or sister who has cancer or some other illness—do we have a word from God about whether they will live? No. In fact, God told Paul on one occasion that He would not heal him (2 Cor 12:7-10). Paul says, "I pleaded with the Lord three times to take it away from me. But He said to me, 'My grace is sufficient for you, for power is perfected in weakness'" (2 Cor 12:8). It was clearly not God's will to take away this thorn.

But, someone might wonder, doesn't Jesus say that if we ask Him for anything, He will do it? This question refers to John 14:14, where Jesus said, "If you ask Me anything in My name, I will do it." This phrase "in My name" uncovers the answer, for it helps us learn the secret to power and effectiveness in prayer. To ask for something in the name of Christ is to ask for something according to His Word and for His glory. So when you pray, you need to start by making your wants God's wants. You express your desire to see the Word of Christ in action and the name of Christ exalted. And when that is the driving force behind your prayers, then you can (and should!) ask for whatever you want, trusting that He desires to put His Word into action in order to bring praise to the Father. Now in some situations you or I may not know precisely what God wants (i.e., whether He will heal a person). But we are free to express our desires to Him according to His Word, all the while asking Him to change our desires to accord with His will. And as we pray, we trust Him to bring about that which is best for us and most glorifying for Him.

Loving Toward Sinners (5:19-20)

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This is the seventh and final characteristic of faith that lasts. As we come to the end of this book—this letter filled with all kinds of commands, warnings, and practical instructions—James says to the church, in light of all these things, to look out for one another. Brothers and sisters will wander from these commands and from the gospel, and the key is for the brothers and sisters to be there to help them come back. It is not just important that we obey God's commands as individuals. Churches are communities of faith, and God intends us to help spur one another on in obedience to God's commands.

James speaks about earthly restoration in verse 19, which is critically important as we work out our faith in community. The work of restoring an erring brother or sister saves souls, for James says it will "save his life from death" and cover sins (v. 20). Of course, God alone does the actual saving (4:12). Yet, as He saves and sustains us to the end, He uses other believers in the process. But this raises an important question: Are Christians in danger of spiritual and eternal death—of not being saved from their sins?

This is where we realize something extremely significant about eternal security. Eternal security is the doctrine, or the truth, that a Christian's salvation is secure for all of eternity. What the whole of the New Testament teaches is that eternal security is always a certainty. When you trust in Christ as Savior and Lord to cover over your sins and make you right before God, you are adopted into His family, and you are His child forever. That is a certainty to which Scripture consistently bears witness. But the question is, How does God keep us in His family? That is, how does God guard us from ever wandering away from Him? How does God preserve our salvation to the end? The answer James gives to the church is, "Through you." Eternal security is accomplished through community. How does God preserve His people? The answer is, in part, through His people. The church is one of the God-ordained means God uses to keep us faithful. God is sovereign, and He does the preserving, but He does it through the church looking out for, caring for, and loving one another to keep one another from sin. This is yet another reason we ought to be involved in the lives of others in the church. God has ordained brothers and sisters who will share life with you to keep you close to Him, to keep you obedient to His commands, and to preserve you until the Lord comes back.

Faith That Works

Faith That Works

105We come now to a brief summary of the book of James, and we'll focus on three important themes that have come up in these five chapters.

First, faith that works is only possible by the gracious gospel of Christ. As I was working on this section of James, one of my sons climbed up in my lap and asked if I was working on my sermon. I told him I was, and I asked him what he thought I should preach on.

He said, "Jesus."

So I asked, "What should I tell them about Jesus?"

He said, "Tell them that Jesus said to be kind to others."

I asked, "How can they be kind?"

He responded, "They can share with their friends."

"What can they share?" I wondered out loud.

He said, "They can share their toys and their Mack trucks and their cars and their books and their puzzles and their vegetables."

"Why should they share, buddy?" I finally asked him.

His response? "Because Jesus died on a cross to save them from their sins."

This is it. This is gospel obedience. We obey the commands of Christ throughout the book of James through the power of the One who died on the cross for our sins.

This faith that works is only possible by the gracious gospel of Christ, and second, it is played out in the context of the body of Christ. James repeatedly addresses his hearers as "brothers,"18 which indicates that he is not simply addressing individuals. He is referring to the family of faith gathered together. Faith is lived out together, not in isolation. Whether it is walking through trials, seeking after wisdom, using our tongues, or caring for the poor, it all happens in the context of the body of Christ.

Finally, faith that works is ultimately aimed toward great glory to Christ. May God deliver us from a faith that doesn't work. Not only has Christ died to give us so much more, but the world around us is looking for so much more. What kind of difference does Christ make in your life? Let's show the world a radically different way to live—as salt and light—so that they might see our lives and give great glory to the One who has saved us.

Reflect and Discuss

Reflect and Discuss

1. 106How can planning for the future be wise? How can it become sinful? What's the difference?
2. How does greed blind us to spiritual realities? Where have you seen this show up in your own life?
3. Why are sins of omission so much easier to downplay than sins of commission? What are some specific struggles in your life in terms of scriptural commands you tend to ignore?
4. What are some specific ways in which materialism and covetousness show up in your own life?
5. According to James 5:1-11, why is it so detrimental to our faith to abandon a belief in Christ's return and final judgment? How should this truth affect our outlook on life while we wait?
6. Is the patience James calls for different from inactivity? Explain.
7. Why is faith in God's character so crucial in our suffering? How is Job a model in this regard?
8. In what ways are you tempted to compromise your integrity by going back on your word?
9. What role does the body of Christ play in praying for one another?
10. Explain the following statement: Faith that works is only possible by the gracious gospel of Christ.

Works Cited

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Works Cited

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Blomberg, Craig, and Mariam J. Kamell. James. Zondervan Exegetical Commentary on the New Testament. Grand Rapids, MI: Zondervan, 2008.

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Muggeridge, Malcolm. A Twentieth Century Testimony. Nashville, TN: Thomas Nelson, 1978.

108Plantinga, Cornelius. Not the Way It's Supposed to Be: A Breviary of Sin. Grand Rapids, MI: Eerdmans, 1995.

Platt, David. Radical: Taking Back Your Faith from the American Dream. Colorado Springs, CO: Multnomah, 2010.

__________. Radical Together: Unleashing the People of God for the Purpose of God. Colorado Springs, CO: Multnomah, 2011.

Ronsvalle, John, and Sylvia Ronsvalle. The State of Church Giving Through 2003. 15th ed. Champaign, IL: Empty Tomb, 2005.

Spurgeon, Charles Haddon. "Before Sermon, at Sermon, and after Sermon." Sermon 1847 in volume 31 of The Metropolitan Tabernacle Pulpit. Accessed Feb. 6, 2013. http://www.ccel.org/ccel/spurgeon/sermons31.xxxii.html.

__________. "The Final Separation: A Sermon on Matthew 25:32." Sermon 1234 in volume 21 of The Metropolitan Tabernacle Pulpit. Accessed March 13, 2014. http://www.ccel.org/ccel/spurgeon/sermons21.xxv.html.

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Yun, Brother, Peter Xu Yongze, and Enoch Wang with Paul Hattaway. Back to Jerusalem: Three Chinese House Church Leaders Share Their Vision to Complete the Great Commission. Downers Grove, IL: InterVarsity, 2003.