Notes on James, "Be Ye Doers of the Word, and Not Hearers Only", CFM study for Nov. 18 -24

About James

• I told my kids the best part about James is that they will understand almost all of it as they read!  It is refreshing to have this be the first book after the Pauline section of the New Testament.  James is written in the ancient "wisdom" style, like Proverbs.  The way I think of wisdom literature is that it's like someone gathered up all the best advice your grandparents want to pass on to the youngest generation.  James doesn't necessarily have one over-arching theme, but does return to some of the same kinds of advice several times -- wisdom, the importance of showing faith by action, the power of our words for good or ill, and prayer.
• The consensus is strong that the James who wrote this was not the the "Peter, James, and John" one but rather James the brother of Jesus who became a believer and a Church leader after Christ's death.  He played a prominent role in the Jerusalem council where circumcision was done away as a requirement for converts (Acts 15).  "The epistle states that it was authored by “James, a servant of God and of the Lord Jesus Christ” (James 1:1). Christian tradition has held that this James, like Jude, is one of the sons of Joseph and Mary and hence half-brother of Jesus of Nazareth (see Matthew 13:55; Mark 6:3; Galatians 1:19). The fact that James is mentioned first in the list of Jesus’s brothers in Matthew 13:55 may indicate that he was the oldest of the half-brothers. Like the Lord’s other half-brothers, James did not initially become a disciple of Jesus (see John 7:3–5). However, after Jesus was resurrected, James was one of those special individuals to whom Christ appeared as a resurrected Being (see 1 Corinthians 15:7). Later James became an Apostle and, according to early Christian writers, the first bishop of the Church in Jerusalem (see Acts 12:17; 21:18; Galatians 1:18–19; 2:9). As a leader in the Church, he played a prominent role in the council held in Jerusalem (Acts 15:13). His influence in the Church was no doubt strengthened by his kinship to Jesus, yet he showed humility in introducing himself not as the brother of Jesus but as a servant of the Lord (see James 1:1). . . It is difficult to determine when this epistle was written. The Jewish historian Josephus wrote that James the brother of Jesus was killed in A.D. 62 after the Sanhedrin ordered that he be stoned to death (see Josephus, Jewish Antiquities, trans. L. H. Feldman, Loeb Classical Library 456 [1965], 106–9). Based on that information, scholars believe that James wrote this letter sometime between A.D. 45 and 60. This would make the Epistle of James one of the earliest documents in the New Testament." (New Testament Student Manual).
• Despite the name, James was not actually named James in Greek.  He was actually Jacob but traditionally the name has been translated to James, along with many other "Jacobs" in the New Testament.  Wayment points out that there are strong parallels in language between this book and the language attributed to James in Acts 15.  There are also many references to the teachings of the Sermon on the Mount, but not to the way they are recorded in Matthew and Luke.  "This is a further suggestion that the letter may be potentially quite early, perhaps from the 60s or 70s CE."  
• This epistle is addressed "to the twelve tribes which are scattered abroad" (v. 1) rather than a specific congregation or city like many of the other epistles.  As such, it has broad application.

Opening Address, James 1:1-8

• James begins the epistle right away talking about trials (another way to translate the Greek for "temptations" in verse 2).  The trying of our faith works "patience" (KJV) or "endurance" (Wayment).  We should let that patience/endurance work within us to help us become "perfect and complete" (v. 4).

• James 1:5-6 is well known to Latter-day Saints. "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. " God is generous to those who ask sincerely, a theme James will repeat a few times.  This passage, of course, was what penetrated the heart of Joseph Smith in the spring of 1820.  He recorded later, "Never did any passage of scripture come with more power to the heart of man than this did at this time to mine. It seemed to enter with great force into every feeling of my heart. I reflected on it again and again, knowing that if any person needed wisdom from God, I did; for how to act I did not know, and unless I could get more wisdom than I then had, I would never know; for the teachers of religion of the different sects understood the same passages of scripture so differently as to destroy all confidence in settling the question by an appeal to the Bible.
  
  At length I came to the conclusion that I must either remain in darkness and confusion, or else I must do as James directs, that is, ask of God. I at length came to the determination to “ask of God,” concluding that if he gave wisdom to them that lacked wisdom, and would give liberally, and not upbraid, I might venture.
  
  So, in accordance with this, my determination to ask of God, I retired to the woods to make the attempt."  What happened next ushered in the restoration of the gospel of Jesus Christ and what we call "the First Vision."  This video tells the experience in his own words,

• And this video gives other details.

• I have had experiences asking of God and have been blessed with answers.  He does give "generously and without reproach" (Wayment translation)  James points out that "without doubting" or "nothing wavering" (KJV) is part of the process.  If we waver or doubt in our asking, we are like a wave of the sea, "driven with the wind and tossed" (v. 6). The one who wavers in asking should not "think that he shall receive anything of the Lord."  (v. 7).   How can we ask with more trust and faith instead of doubt?  

Enduring Trial, James 1:9-18

• James speaks to the rich and poor several times in this epistle, beginning in verse 9.  The gospel exalts and enriches the poor while humbling the rich.  If a rich man is not willing to be humble, James reminds him that he is like the grass of the field that withers and dies.  
• James then addresses trial or temptation (which are the same word in Greek).  We are not to blame God for our temptations because God is not the author of temptation (v. 13).  "While God is known to test the faith of His children (see Genesis 22:1; D&C 101:3–5; Abraham 3:25), He is not the source of temptation. James taught that temptations do not come from God but from the devil, who attempts to draw us away from righteousness by enticing us to do evil. The Greek verbs from which “drawn away” and “enticed” are translated refer to the traps and bait used when hunting and fishing (James 1:14). President M. Russell Ballard of the Quorum of the Twelve Apostles taught:
  
  “The use of artificial lures to fool and catch a fish is an example of the way Lucifer often tempts, deceives, and tries to ensnare us.
  
  “Like the fly fisherman who knows that trout are driven by hunger, Lucifer knows our ‘hunger,’ or weaknesses, and tempts us with counterfeit lures which, if taken, can cause us to be yanked from the stream of life into his unmerciful influence” (“O That Cunning Plan of the Evil One,” Ensign or Liahona, Nov. 2010, 108)." (New Testament Student Manual)
• The source of temptation is the lust inside each person.  If we act on that lust, it gives birth to sin which brings death (v. 15).
• I love how God is called the "Father of lights, with whom is no variableness, neither shadow of turning." (v. 17).  Like God the Father, the sun, moon, and stars follow their consistent orbits and are fixed and follow predictable patterns.  God can be counted on, just as the ancients could count on the stars at night to be their map and guide.  I've been giving the stars a lot more thought lately, as my daughter Sarah bought a book about the night sky and is helping me to identify more constellations.  Other than the Big Dipper and Orion, I am largely ignorant of the night sky, and yet for thousands of years, the sky would have been well-known and understood.

Quick to Listen, James 1:19-27

• "let every man be swift to hear, slow to speak, slow to wrath:" This is easy to say and agree with and harder to incorporate into our lives.  
• "As part of his teaching that “the wrath of man worketh not the righteousness of God” (James 1:20), James exhorted his readers to “lay apart all … superfluity of naughtiness” (James 1:21). “Naughtiness” has come to connote petty or mischievous acts, such as the pranks of children, but this is a very inadequate translation of the Greek word James used, which is kakias. This Greek word not only meant evil in the general sense but, specifically, hatred or bitterness toward another. Thus “malice” probably comes closest to the truest meaning. The Greek word translated “superfluity” is used in many other places in the New Testament. Typically it is translated as “abundance,” which gives the true sense of James’s phrase: “abundance of malice.”" (New Testament Student Manual)
• And now we come to one of James' main themes, which echoes the words of the Savior, "But be ye doers of the word, and not hearers only, deceiving your own selves."  It's not enough to know, we need to act on what we know.
• One of the ways we are doers of the word is by controlling our tongue (v. 26), and by acting with pure religion: "Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world."  The way we treat those who are most vulnerable and the way we keep ourselves from sin is what defines us most as followers of Jesus Christ.

Do Not Show Partiality, James 2:1-13

• James says we should not care more about the rich person with his gold ring than we do the humble and poor.  Perhaps this was a problem in the early Church that was trying to overcome a deeply-ingrained class system.  "To have “respect of persons” means to show partiality or favoritism toward individuals (James 2:1). The Joseph Smith Translation of James 2:1 clarifies: “My brethren, ye cannot have the faith of our Lord Jesus Christ, the Lord of glory, and yet have respect to persons” (in James 2:1, footnote a). James condemned such biased treatment of others, specifically discrimination against the poor in favor of the rich (see James 2:2–6). Other scriptures teach that followers of Christ should not discriminate on the basis of skin color, social standing, gender, or nationality (see 2 Nephi 26:33); education or economic standing (see 3 Nephi 6:10–12, 15; Proverbs 22:22); clothing (see Jacob 2:13); or health, age, or religious affiliation (see Alma 1:30). By living in this way, we become more like our Heavenly Father, who “is no respecter of persons” (Acts 10:34; Romans 2:11; D&C 1:34–35)." (New Testament Student Manual)
• From Lynne Wilson, 'The author specifically mentions a “gold ring.” This would indicate that the man was either a Roman nobleman or of senatorial rank. The next phrase adds that he dressed in “good apparel” (KJV) In Greek this is, “splendid apparel” (BLB), probably signifying the white wool toga of Roman citizenship. It may even suggest that he is seeking support for a political office. In any case, he was representing the aristocracy, in opposition to the poor. The Christians’ eagerness to please the aristocracy may have come from their need for political protection and a hope for freedom to practice their religion."
• In what way do you show partiality towards another?  Do you tend to judge people by their clothes, by their professions, by their education?  Are you just as willing to sit by the new sister who talks too much as you are by your best friend?  I can definitely see ways I can work on seeing everyone as a beloved brother or sister.

Faith Without Works is Dead, James 2:14-26

• James want us to be doers and make sure our faith is shown through action.  From the New Testament Student Manual, "James responded to reports of people who were speaking simplistically of faith as something separate from one’s actions, or “works” (see James 2:14–26). It may be that the Apostle Paul’s teachings were being distorted as they circulated orally among members of the Church (see Acts 21:21; 2 Peter 3:15–16). Paul had emphasized that salvation came through faith in Jesus Christ and not through works or ceremonial performances of the law of Moses (see the commentaries for Romans 3:27–31 and for Galatians 2:15–16).
  
  James used the term works in a different manner than Paul, referring to righteous deeds as the natural expression of belief. In response to those who suggested one could have faith “and have not works,” James asked, “Can faith save him?” (James 2:14). The Greek text of this phrase contains an article before faith; James meant, “Can [that kind of] faith save him?” James was not teaching that faith has no saving power; he was teaching that a passive belief that resulted in no action was not true, saving faith. When James challenged his readers to “shew me thy faith without thy works” (James 2:18), he was pointing out that it is not possible to show one’s faith except through one’s actions—true faith cannot exist apart from righteous works.In Lectures on Faith we read that “faith is not only the principle of action, but of power also, in all intelligent beings, whether in heaven or on earth” ([1985], 3). Commenting on this statement, Elder David A. Bednar taught, “Thus, faith in Christ leads to righteous action, which increases our spiritual capacity and power. Understanding that faith is a principle of action and of power inspires us to exercise our moral agency in compliance with gospel truth, invites the redeeming and strengthening powers of the Savior’s Atonement into our lives, and enlarges the power within us whereby we are agents unto ourselves (see D&C 58:28)” (“Ask in Faith,” 95)."  (New Testament Student Manual)
• If you were asked to show proof of your faith in Christ, what actions would you point to?  What have you done in your life to live by the faith you profess?  What have you done this week?  Today?
• Believing is not enough, James says again, because even devils know who Christ is.  We need to follow Christ, not just know who and what He is. (v. 19)  Abraham's faith was shown by his actions and by so doing, "he was called the Friend of God."  What can you do to merit that same title?  I hope someday I can be called "Friend of God."  Lynne Wilson adds, " In Hebrews 11:17–19, Paul used the example of Abraham’s great faith in offering Isaac. Here, James uses the same story as an example of Abraham’s works. Abraham needed both faith and works to carry out that command. The New Testament remembers Abraham for following God’s direction, even in the most difficult request imaginable. I personally believe that God will ask us to also sacrifice or offer up those things that are most tender to us in order to show our commitment to Him. This spirit of sacrifice is required to develop the faith needed to become more Christlike."
• Rahab must have been a strong figure in the early Church because she is mentioned several  times in the New Testament, including in the genealogy of Jesus given by Matthew, as one of the few women examples of faith in Hebrews, and here.  Lynne Wilson points out,  "James offers a second witness of where works and faith were combined, this time by a woman—the “harlot Rahab” from Joshua 2:1–6. Paul also highlights Rahab as a woman of great faith (Hebrews 11:31). The Old Testament book of Joshua described sending Israelite spies to check out Jericho. Rahab had a home on the city wall, and hid the Israelite spies on her roof until they could secretly escape unharmed. Because of her kindness, when the Israelites returned to destroy Jericho, Rahab and her household were spared and they joined the Israelites. I assume the family became fully converted because she became the great-grandmother of King David, according to the genealogy of Joseph in Matthew 1:5. Throughout Jewish history, she was held as a shining example of hospitality and conversion.
  The unusual aspect of this story is that the Bible always identifies her with the title: “harlot.” As mentioned in Hebrews, there is debate as to the translation of that word. Could it have meant she was an inn keeper? Or was she forced into that profession by the men in her life, but her heart was honorable? Whatever profession she had initially, Rahab became a heroine of faith, works, hospitality, honesty, conversion, and change. As good works need pure desires, we can assume that if Rahab’s actions were counted for righteousness, then God sees more than her title."

The Tongue is a Fire, James 3:1-12

Illustration from the student manual

• If we didn't pick up on the idea that we need to bridle our tongues earlier (James 1:26), now James hits on the theme at length.  The tongue is a small, tiny part of our bodies but has such power.  Like a bit in a horse's mouth or the small helm of a ship, what we say and how we say it has great power to influence our life.  If we want to be a "perfect man" or woman (v. 2), paying attention to what comes out of our mouths is crucial.  
• This song powerfully teaches this message.  

• Elder Holland's masterful talk on this subject, The Tongue of Angels, is definitely worth sharing.  I've included it in the videos for the week.  Forgive me for a long quote from it, "Obviously James doesn’t mean our tongues are always iniquitous, nor that everything we say is “full of deadly poison.” But he clearly means that at least some things we say can be destructive, even venomous—and that is a chilling indictment for a Latter-day Saint! The voice that bears profound testimony, utters fervent prayer, and sings the hymns of Zion can be the same voice that berates and criticizes, embarrasses and demeans, inflicts pain and destroys the spirit of oneself and of others in the process. “Out of the same mouth proceedeth blessing and cursing,” James grieves. “My brethren [and sisters], these things ought not so to be.”
  
  Is this something we could all work on just a little? Is this an area in which we could each try to be a little more like a “perfect” man or woman?
  
  Husbands, you have been entrusted with the most sacred gift God can give you—a wife, a daughter of God, the mother of your children who has voluntarily given herself to you for love and joyful companionship. Think of the kind things you said when you were courting, think of the blessings you have given with hands placed lovingly upon her head, think of yourself and of her as the god and goddess you both inherently are, and then reflect on other moments characterized by cold, caustic, unbridled words. Given the damage that can be done with our tongues, little wonder the Savior said, “Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man.” A husband who would never dream of striking his wife physically can break, if not her bones, then certainly her heart by the brutality of thoughtless or unkind speech. Physical abuse is uniformly and unequivocally condemned in The Church of Jesus Christ of Latter-day Saints. If it is possible to be more condemning than that, we speak even more vigorously against all forms of sexual abuse. Today, I speak against verbal and emotional abuse of anyone against anyone, but especially of husbands against wives. Brethren, these things ought not to be.
  
  In that same spirit we speak to the sisters as well, for the sin of verbal abuse knows no gender. Wives, what of the unbridled tongue in your mouth, of the power for good or ill in your words? How is it that such a lovely voice which by divine nature is so angelic, so close to the veil, so instinctively gentle and inherently kind could ever in a turn be so shrill, so biting, so acrid and untamed? A woman’s words can be more piercing than any dagger ever forged, and they can drive the people they love to retreat beyond a barrier more distant than anyone in the beginning of that exchange could ever have imagined. Sisters, there is no place in that magnificent spirit of yours for acerbic or abrasive expression of any kind, including gossip or backbiting or catty remarks. Let it never be said of our home or our ward or our neighborhood that “the tongue is a fire, a world of iniquity … [burning] among our members.”
  
  May I expand this counsel to make it a full family matter. We must be so careful in speaking to a child. What we say or don’t say, how we say it and when is so very, very important in shaping a child’s view of himself or herself. But it is even more important in shaping that child’s faith in us and their faith in God. Be constructive in your comments to a child—always. Never tell them, even in whimsy, that they are fat or dumb or lazy or homely. You would never do that maliciously, but they remember and may struggle for years trying to forget—and to forgive. And try not to compare your children, even if you think you are skillful at it. You may say most positively that “Susan is pretty and Sandra is bright,” but all Susan will remember is that she isn’t bright and Sandra that she isn’t pretty. Praise each child individually for what that child is, and help him or her escape our culture’s obsession with comparing, competing, and never feeling we are “enough.”
  
  In all of this, I suppose it goes without saying that negative speaking so often flows from negative thinking, including negative thinking about ourselves. We see our own faults, we speak—or at least think—critically of ourselves, and before long that is how we see everyone and everything. No sunshine, no roses, no promise of hope or happiness. Before long we and everybody around us are miserable."

Who is Wise?, James 3:13-18

• Wisdom is another recurring theme in James.  From an article by Craig Manscill, "To James, wisdom is the principal object. As with Paul and faith, John and love, Peter and hope, so it is with James and wisdom. James speaks of many problems that exist among the members of the Church: sinful speech, disobedience, unconcern about others, worldliness, quarreling, arrogance, and evil inclinations toward the rich. James advises those who struggle with temptation to apply to God in prayer for wisdom (James 1:5–6). With wisdom from God, we are able to judge soundly and wisely in the practical matters of life and conduct. James also claims that wisdom “from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy” (James 3:17). These are the fruits of wisdom and are to motivate behavior that leads to perfection . . . Wisdom plays an important part in this epistle. Some Bible scholars even claim that it may be regarded as the most characteristic word of James. [5] Wisdom for James is intimately related to divine knowledge from God, manifesting itself in the selection of proper ends with the proper means for their accomplishment. [6] Wisdom, from above, is the means. The end is perfection, and the reward is to receive the crown of life which the Lord has promised to those who love Him (see James 1:12).
  
  In biblical times the word wisdom (Hebrew hokma) had a very narrow meaning as well as a general meaning. The confined definition of wisdom was associated with the demonstration of a person’s dexterity in a skill or in art (see Exodus 28:3; 36:1–2). The more general meaning of the word was identified with intelligence, sensibility, judiciousness, with reason, and skillful to judge (see Proverbs 10:1; Deuteronomy 4:6; 34:9). Combining the narrow with the more general meaning of the word, the connotation is one who is skillful in reason and careful judgment (see 1 Kings 2:9). Solomon, the exemplar of wisdom in the Old Testament, revealed his wisdom by being able to devise a test by which it could be determined which two women claiming to be the mother of a child was in fact the real mother (see 1 Kings 3:26). Solomon’s wisdom is what we call “moral discernment,” or that endowment of heart and mind which is needed for the right conduct of life. It is what Paul prayed that his readers might gain, the power to discern “what is that good, and acceptable, and perfect, will of God” (Romans 12:2). [7] Thus, wisdom means the capacity of judging soundly and dealing broadly with facts, especially in their practical relations to life and conduct. It is this type of wisdom that James extols to his readers.
  
  James uses an intriguing metaphor, “engrafted,” to describe the process of how wisdom comes from God to man (James 1:21). To engraft, or to graft, is to insert one part into another so that a permanent union is effected. The purpose of grafting is to create growth resulting in a hybrid. James is advocating the planting of God’s wisdom into souls of the children of men that they may judge soundly and wisely in the practical matters of life and conduct. Engrafted wisdom from God, James teaches further, is able to save our souls.James derives his concept of wisdom from the Old Testament and Jewish thought rather than from Greek writers. [8] For the Greeks, wisdom came to be associated with “cleverness” and subtlety of thought and rare erudition, implying the ability to make fine verbal distinctions and follow abstruse arguments. For the devout Jew, however, wisdom was an endowment of practical usefulness. It was the power to discern right from wrong and good from evil. A wise decision in an emergency was one which led to the greatest possible good in the circumstances."

Be Humble, James 4:1-10

• Evidently, the Church members are not watching their words because James laments the "wars and fighting" among them (v. 1).  This wasn't actual warfare, most likely, and Wayment translates it "conflicts and fights."  They also covet and fight over things they cannot obtain (v. 2) and don't receive what they ask for.  Verse 3, "Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts." Are our desires pure?  Do we really ask for things because we want to do the will of the Lord, or do we think that God is just some cosmic butler, ready to meet our every whim?
• When James calls them "adulterers and adulteresses," (v. 4) it had a broader application than just sexual sin.  "In this context, “adulterers” (KJV) not only refers to all sexual sinners, but also to idolatry. In the Old Testament, the marriage covenant is often used to describe the chosen people’s relationship to God (i.e. Hosea 3:1). Zion is to be God’s bride. In this relationship, when they leave God’s covenant, they are figuratively committing adultery. James may be referring to those who selfishly love money more than feeding the poor or keeping the Sabbath day holy. Jesus also addressees this in Matthew 6:24. According to James, if we love worldliness, we are an enemy to God. Our hearts must be purified to want God’s will more than the things of the world' (from Lynne Wilson).
• We need humility (v. 6) to access God's grace.  "Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded."  (v. 7-8)

Do Not Speak Against a Brother or Sister, James 4:11-12

• Backbiting and contention need to stop, says James.  Or as Elder Uchtdorf puts it, This topic of judging others could actually be taught in a two-word sermon. When it comes to hating, gossiping, ignoring, ridiculing, holding grudges, or wanting to cause harm, please apply the following:
  
  Stop it!
  
  It’s that simple. We simply have to stop judging others and replace judgmental thoughts and feelings with a heart full of love for God and His children. God is our Father. We are His children. We are all brothers and sisters. I don’t know exactly how to articulate this point of not judging others with sufficient eloquence, passion, and persuasion to make it stick. I can quote scripture, I can try to expound doctrine, and I will even quote a bumper sticker I recently saw. It was attached to the back of a car whose driver appeared to be a little rough around the edges, but the words on the sticker taught an insightful lesson. It read, “Don’t judge me because I sin differently than you.”We must recognize that we are all imperfect—that we are beggars before God. Haven’t we all, at one time or another, meekly approached the mercy seat and pleaded for grace? Haven’t we wished with all the energy of our souls for mercy—to be forgiven for the mistakes we have made and the sins we have committed?
  . . . My dear brothers and sisters, consider the following questions as a self-test:
  
  Do you harbor a grudge against someone else?
  
  Do you gossip, even when what you say may be true?
  
  Do you exclude, push away, or punish others because of something they have done?
  
  Do you secretly envy another?
  
  Do you wish to cause harm to someone?
  If you answered yes to any of these questions, you may want to apply the two-word sermon from earlier: stop it!"

Plans and Boasting, James 4:13-17

• James says we shouldn't be too sure we can always carry out our plans (v.13-14) because we aren't the ones in control here.  "For that ye ought to say, If the Lord will, we shall live, and do this, or that." (v. 15).  That reminds me of the Arabic phrase, "inshallah," which means, "God willing"  The phrase is commonly used by Muslims, Arab Christians, and Arabic-speakers of other religions to refer to events that one hopes will happen in the future. It expresses the belief that nothing happens unless God wills it and that his will supersedes all human will. (wikipedia).  We shouldn't try to plan our own futures without recognizing that God is at the helm and we want to do His will.  "
• Verse 17 says, "Therefore to him that knoweth to do good, and doeth it not, to him it is sin."  As Elder Neal A. Maxwell said, "Once the telestial sins are left behind and henceforth avoided, the focus falls ever more on the sins of omission. These omissions signify a lack of qualifying fully for the celestial kingdom. Only greater consecration can correct these omissions, which have consequences just as real as do the sins of commission. Many of us thus have sufficient faith to avoid the major sins of commission, but not enough faith to sacrifice our distracting obsessions or to focus on our omissions.
  Most omissions occur because we fail to get outside ourselves. We are so busy checking on our own temperatures, we do not notice the burning fevers of others even when we can offer them some of the needed remedies, such as encouragement, kindness, and commendation. The hands which hang down and most need to be lifted up belong to those too discouraged even to reach out anymore." 

Problems with Riches, James 5:1-6

• Now James condemns some specific sins associated with riches.  "Go to now, ye rich men, weep and howl for your miseries that shall come upon you."  Why? Because they withheld or defrauded others of wages justly earned, lived in wanton (self-indulgent) pleasure, and condemned and killed the just.  (v. 4-6).  That's a pretty specific list so it's probably that James had some specific incidents in mind when he wrote this.  Wouldn't it be interesting to know what prompted this?

Be Patient and Prayerful, James 5:7-20

• Like farmers have to wait for the seeds to mature into the precious fruit, so the early Saints needed to be patient as they waited for the Lord to come again.  "Behold, we count them happy which endure."  It wasn't easy to be a saint at this time period.  There was persecution and, it sounds like, gossip, backbiting and even some members of the church who were withholding wages, living wantonly, and killing.  But James has a better way for Church members to care for one another, "Is any among you afflicted? let him pray. Is any merry? let him sing psalms.
  
  Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord:And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him.
  Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much." (v. 13-16).  Not only that, we should work to regain the faith of those who are in sin. "Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins."  As we go to the rescue of our brothers and sisters, Heavenly Father will forgive our sins.
• James finishes his epistle with a return to the theme of petitions to God that he started with.  He points out that Elias was just a man, like all of us, and yet he was able to cause a drought and then start the rains again. (v. 17)  If we are righteous, our prayers too can affect miracles.  God responds to sincere prayers for wisdom generously.  

Videos for the Week

Note: I'm indebted to Thomas Wayment for mamy of my section divisions and headings on this post and others. If you haven't checked out his New Testament translation, it is well worth it!