James 5

As James wraps up his letter, he rebukes the wealthy for withholding what is rightfully due to those who labor for them. In essence, he wants Christian employers to treat their employees with respect. He reminds them that their wealth is temporary and that they should be heartbroken because their lack of integrity in dealing with fellow image bearers will be judged (James 5:1-2). James holds nothing back, indicating that their wealth and employees will one day testify against them (James 5:3-4). He points out their lack of discernment regarding the times – that we are living in the last days- and they are storing up treasure for themselves while living luxuriously, allowing people more righteous than they are to suffer (James 5:3-6). He reminds them that already God is hearing the cries of those who are crying out for justice (James 5:4). The implication of this portion of James is that employers need to act generously with their employees, ensuring their needs are met. Whether it is equal pay for women, ensuring they earn a livable wage in the economy, or providing equal opportunities for advancement, those who have wealth are obligated to deal generously with those who work for them, because God is aware of how people are being treated.

Following this scathing rebuke, James turns his attention to those who are crying out, encouraging patience, which James likens to the farmer who waits for the harvest (James 5:7). This patient waiting is to be rooted in the reality of Christ's imminent return (James 5:8). Because the worker is looking upward, with Christ being their focus, James exhorts them not to fall in to complaining, so that they are not judged, too, for Christ is Judge over all (James 5:9). He encourages the Christians to take as their example the prophets, who endured, and reminds them that when God deals with things, He will do so with compassion and mercy (James 5:10-11). Their endurance will reap rewards if they wait without bickering and turning inward. James, in his own way, is reminding them to "seek first His kingdom and His righteousness, and all these things will be added to you" (Matt. 6:33 NASB95).

James follows this up with a word to all regarding the importance of their Word. Much like the idiom "your word is your bond," James urges them not to swear or make oaths, but to let their yes "be yes, and your no, no," so that they do not "fall under judgment" (James 5:12 NASB95). This is reflective of the wisdom of Proverbs 6:1-5, in which it is possible to be "snared with the words of your mouth," and then be in a position to recant to one's neighbor humbly. It would have been better not to have made such a pledge. Every believer's life should be characterized by integrity, and all should keep their Word, acting in truth with their neighbor.

James continues that believers are to respond to life's suffering and joy in an appropriate manner. Whether it is with prayer for endurance or healing or singing songs of thanksgiving and praise to God, we are called to actively respond to life, not just allow it to happen (James 5:13). This, however, does not occur in a vacuum, but within a community in which spiritual leadership is taking an active role when we find ourselves overcome. One of the anointings upon elders is to be conduits of healing and restoration to the Body of Christ when life attempts to break them (James 5:14). There does not seem to be any qualifier on restoration of health or on God's raising those who are sick other than calling for the elders to anoint with oil, and it appears as though divine healing was a common occurrence with the Body of Christ. This healing was often coupled with forgiveness and confession, indicating a direct correlation between one's behavior towards self and others and their body (James 5:16). James encourages ongoing prayer, stating that "the effective prayer of a righteous man can accomplish much" (James 5:16, NASB95). This verse is often taken out of context because people lack the vulnerability to invite the community of Christ into their pain and suffering so that they can be healed. James reminds them that even prayer for personal issues is most effective in the context of community, while also pointing to the example of Elijah praying for rain to be withheld and restored (James 5:17-18). The connotation is that if Elijah was able to pray to control the weather patterns, how much more so will our prayers restore a fellow believer in Christ. This should remind us that as much as our God cares for creation, "how much more will your Father who is in heaven give what is good to those who ask Him" (Matt. 7:11 NASB95).

James’ primary concern as he ends his letter is the nature of truth and the church’s ability to adhere to it. As heresies began raising their ugly heads, James wants the church to remain in the person of truth, Christ (James 5:19). However, he provides for the restoration of even those who have fallen into heresy, and encourages that living in and by truth is the most loving thing we can do, for it prevents spiritual death and covers sin. This echoes Peter's exhortation to the church to "Keep fervent in your love for one another, because love covers a multitude of sins" (1 Pet. 4:8 NASB95). In closing, James reminds them that in all their virtues, love is the plumbline. As Jesus told us, "Love one another, even as I have loved you….by this all men will know that you are My disciples, if you have love for one another" (John 13:34-35 NASB95). A Christian ethic is grounded in properly reflecting the love of Christ to our neighbors, and we cannot separate how we live from how we love. Our loves inform our lives, and we need to remember that in every interaction.