CHAPTER 5
James 5:1-6
1 Agedum nunc divites, plorate, ululantes
super miseriis vestris quae advenient vobis.1 Go to now, ye rich men, weep and howl for
your miseries that shall come upon you
2 Divitiae vestrae putrefactae sunt, vestimenta
vestra a tineis excesa sunt.2 Your riches are corrupted, and your
garments are motheaten.
3 Aurum et argentum vestrum aerugine
corruptum est; et aerugo eorum in testimonium3 Your gold and silver is cankered; and the
rust of them shall be a witness against you, and
vobis erit, et exedet carnes vestras sicut ignis:
thesaurum congessistis in extremis diebus.shall eat your flesh as it were fire. Ye have
heaped treasure together for the last days.
4 Ecce merces operariorum, qui messuerunt
regiones vestras, quae fraude aversa est a vobis,4 Behold, the hire of the labourers who have
reaped down your fields, which is of you kept
clamat; et clamores eorum qui messuerunt, in
aures Domini Sabaoth introierunt.back by fraud, crieth: and the cries of them which
have reaped are entered into the ears of the Lord
of sabaoth.
5 In deliciis vixistis super terram; lacivistis,
enutristis corda vestra, sicut in die mactationis.5 Ye have lived in pleasure on the earth, and
been wanton; ye have nourished your hearts, as
in a day of slaughter.
6 Condemnastis et occidistis justum, et non
resistit vobis.6 Ye have condemned and killed the just; and
he doth not resist you.
1Go to now . They are mistaken, as I think, who consider that James here exhorts the rich to
repentance. It seems to me to be a simple denunciation of God’s judgment, by which he meant to
terrify them without giving them any hope of pardon; for all that he says tends only to despair. He,
therefore, does not address them in order to invite them to repentance; but, on the contrary, he has
a regard to the faithful, that they, hearing of the miserable and of the rich, might not envy their
fortune, and also that knowing that God would be the avenger of the wrongs they suffered, they
might with a calm and resigned mind bear them. 136
136 Many commentators, such as Grotius , Doddridge , Macknight , and Scott, consider that the Apostle refers at the beginning
of this chapter, not to professing Christians, but to unbelieving Jews. There is nothing said that can lead to such an opinion: and
if the two preceding chapters were addressed (as admitted by all) to those who professed the faith, there is no reason why this
should not have been addressed to them; the sins here condemned are not worse than those previously condemned. Indeed, we
find by the Epistles of Peter, and by that of Jude, that there were men professing religion at that time, who were not a whit better
(if not worse) than many who profess religion in our age.
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But he does not speak of the rich indiscriminately, but of those who, being immersed in pleasures
and inflated with pride, thought of nothing but of the world, and who, like inexhaustible gulfs,
devoured everything; for they, by their tyranny, oppressed others, as it appears from the whole
passage.
Weep and howl , or, Lament, howling . Repentance has indeed its weeping, but being mixed with
consolation, it does not proceed to howling. Then James intimates that the heaviness of God’s
vengeance will be so horrible and severe on the rich, that they will be constrained to break forth
into howling, as though he had said briefly to them, “Woe to you!” But it is a prophetic mode of
speaking: the ungodly have the punishment which awaits them set before them, and they are
represented as already enduring it. As, then, they were now flattering themselves, and promising
to themselves that the prosperity in which they thought themselves happy would be perpetual, he
declared that the most grievous miseries were nigh at hand.
2Your riches . The meaning may be twofold: — that he ridicules their foolish confidence,
because the riches in which they placed their happiness, were wholly fading, yea, that they could
be reduced to nothing by one blast from God — or that he condemns as their insatiable avarice,
because they heaped together wealth only for this, that they might perish without any benefit. This
latter meaning is the most suitable. It is, indeed, true that those rich men are insane who glory in
things so fading as garments, gold, silver, and such things, since it is nothing else than to make
their glory subject to rust and moths; and well known is that saying “What is ill got is soon lost;”
because the curse of God consumes it all, for it is not right that the ungodly or their heirs should
enjoy riches which they have snatched, as it were, by violence from the hand of God.
But as James enumerates the vices of which the rich brought on themselves the calamity which
he mentions, the context requires, as I think, that we should say, that what he condemns here is the
extreme rapacity of the rich, in retaining everything they could lay hold on, that it might rot uselessly
in their chests. For thus it was, that what God had created for the use of men, they destroyed, as
though they were the enemies of mankind. 137
But it must be observed, that the vices which he mentions here do not belong to all the rich; for
some of them indulge themselves in luxury, some spend much in show and display, and some pinch
themselves, and live miserably in their own filth. Let us, then, know that he here reproves some
vices in some, and some vices in others. However, all those are generally condemned who unjustly
accumulate riches, or who foolishly abuse them. But what James now says, is not only suitable to
the rich of extreme tenacity, (such as Euclio of Plautus,) but to those also who delight in pomp and
luxury, and yet prefer to heap up riches rather than to employ them for necessary purposes. For
such is the malignity of some, that they grudge to others the common sun and air.
3A witness against you . He confirms the explanation I have already given. For God has not
appointed gold for rust, nor garments for moths; but, on the contrary, be has designed them as aids
and helps to human life. Therefore, even spending without benefit is a witness of inhumanity. The
rusting of gold and silver will be, as it were, the occasion of inflaming the wrath of God, so that it
will, like fire, consume them.
Besides, it was not unusual, in addresses to Christians, to address unbelievers. Indeed, Paul expressly says, “What have I
to do to judge them that are without?”
That there were rich men professing the gospel at that time, is evident from James 1:10 .
137 Reference is made here to three sorts of riches, — stores of corn, which rotted, — garments, which were moth-eaten, —
and precious metals, money, and jewels, etc., which rusted.
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Ye have heaped treasure together : These words may also admit of two explanations: — that
the rich, as they would always live, are never satisfied, but weary themselves in heaping together
what may be sufficient to the end of the world, — or, that they heap together the wrath and curse
of God for the last day; and this second view I embrace. 138
4Behold, the hire . He now condemns cruelty, the invariable companion of avarice. But he
refers only to one kind, which, above all others, ought justly to be deemed odious. For if a humane
and a just man, as Solomon says in Proverbs 12:10 , regards the life of his beast, it is a monstrous
barbarity, when man feels no pity towards the man whose sweat he has employed for his own
benefit. Hence the Lord has strictly forbidden, in the law, the hire of the laborer to sleep with us
(Deuteronomy 24:15 ). Besides, James does not refer to laborers in common, but, for the sake of
amplifying, he mentions husbandmen and reapers. For what can be more base than that they, who
supply us with bread by their labor should be pined through want? And yet this monstrous thing is
common; for there are many of such a tyrannical disposition, that they think that the rest of mankind
live only for their benefit alone.
But he says that this hire crieth , for whatever men retain either by fraud or by violence, of what
belongs to another; it calls for vengeance as it were by a loud voice. We ought to notice what he
adds, that the cries of the poor come to the ears of God, so that we may know that the wrong done
to them shall not be unpunished. They, therefore, who are oppressed by the unjust ought resignedly
to sustain their evils, because they will have God as their defender. And they who have the power
of doing wrong ought to abstain from injustice, lest they provoke God against them, who is the
protector and patron of the poor. And for this reason also he calls God the Lord of Sabaoth, or of
hosts, intimating thereby his power and his might, by which he renders his judgment more dreadful.
5In pleasure . He comes now to another vice, even luxury and sinful gratifications; for they
who abound in wealth seldom keep within the bounds of moderation, but abuse their abundance
by extreme indulgences. There are, indeed, some rich men, as I have said, who pine themselves in
the midst of their abundance. For it was not without reason that the poets have imagined Tantalus
to be hungry near a table well furnished. There have ever been Tantalians in the world. But James,
as it has been said, does not speak of all rich men. It is enough that we see this vice commonly
prevailing among the rich, that they are given too much to luxuries, to pomps and superfluities.
And though the Lord allows them to live freely on what they have, yet profusion ought to be
avoided and frugality practiced. For it was not in vain that the Lord by his prophets severely reproved
those who slept on beds of ivory, who used precious ointments, who delighted themselves at their
feasts with the sound of the harp, who were like fat cows in rich pastures. For all these things have
been said for this end, that we may know that moderation ought to be observed, and that extravagance
is displeasing to God.
Ye have nourished your hearts . He means that they indulged themselves, not only as far as to
satisfy nature, but as far as their cupidity led them. He adds a similitude, as in a day of slaughter ,
138 By “last days” are commonly meant the days of the gospel. The day of judgment is often called by John, in his Gospel, “the
last day;” and the same seems to be called here “the last days.” The reference made by some, to the destruction of Jerusalem,
has nothing in the passage to favor it. To “heap treasure,” or to lay up a store, has an evident reference to the day of judgment,
as Paul makes use of the same expression in Romans 2:5 , only he adds “wrath” to it, which is also added here by the Vulg. The
whole verse is conminatory, and in this sentence the rich are reminded of the issue, the final issue of their conduct. The character
of the store is to be learnt from the preceding part of the verse. In treasuring dishonest wealth, they were treasuring wrath for
themselves.
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because they were wont in their solemn sacrifices to eat more freely than according to their daily
habits. He then says, that the rich feasted themselves every day of their life, because they immersed
themselves in perpetual indulgences.
6Ye have condemned . Here follows another kind of inhumanity, that the rich by their power
oppressed and destroyed the poor and weak. He says by a metaphor that the just were condemned
and killed; for when they did not kill them by their own hand, or condemn them as judges, they yet
employed the authority which they had to do wrong, they corrupted judgments, and contrived
various arts to destroy the innocent, that is, really to condemn and kill them. 139
By adding that the just did not resist them , he intimates that the audacity of the rich was greater;
because those whom they oppressed were without any protection. He, however, reminds them that
the more ready and prompt would be the vengeance of God, when the poor have no protection from
men. But though the just did not resist, because he ought to have patiently endured wrongs, I yet
think that their weakness is at the same time referred to, that is he did not resist, because he was
unprotected and without any help from men.
James 5:7-9
7 Patienter ergo agite, fratres, usque in
adventum Domini. Ecce agricola expectat7 Be patient therefore, brethren, unto the
coming of the Lord. Behold, the husbandman
pretiosum fructum terrae, patienter se gerens erga waiteth for the precious fruit of the earth, and
eum, donec recipiat pluvium matutinam et
vespertinam.hath long patience for it, until he receive the early
and latter rain.
8 Patienter ergo agite et vos; confirmate corda
vestra, quonim adventus Domini propinquus est.8 Be ye also patient; stablish your hearts: for
the coming of the Lord draweth nigh.
9 Ne ingemiscatis alii in alios, fratres, ne
condemnemeni: ecce judex stat pro foribus.9 Grudge not one against another, brethren,
lest ye be condemned: behold, the judge standeth
before the door.
7Be patient therefore . From this inference it is evident that what has hitherto been said against
the rich, pertains to the consolation of those who seemed for a time to be exposed to their wrongs
with impunity. For after having mentioned the causes of those calamities which were hanging over
139 Many have thought that what is referred to here is the condemnation of our Savior by the Jewish nation, especially as he
is called ὁ δίκαιος , “the just one.” This is true, but the Christian is also called too, in 1 Peter 4:18 . James very frequently
individualizes the faithful, using the singular for the plural number. The whole context proves that he speaks here of the poor
faithful who suffered injustice from the rich, professing the same faith. Besides, the death of Christ is not ascribed to the rich,
but to the elders and chief priests.
The two first verbs, being aorists, may be rendered in the present tense, especially as the last verb is in that tense. For in
the very next verse, the 7th, the aorist is so used. We may then give this version, —
“Ye condemn, ye kill the righteous; he sets himself not in array against you.”
Probably the aorist is used, as it expresses what was done habitually, or a continued act, like the future tense often in Hebrew.
The preceding verse, the 5th, where all the verbs are aorists, would be better rendered in the same way, “Ye live in pleasure,”
etc.
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the rich, and having stated this among others, that they proudly and cruelly ruled over the poor, he
immediately adds, that we who are unjustly oppressed, have this reason to be patient, because God
would become the judge. For this is what he means when he says, unto the coming of the Lord , that
is, that the confusion of things which is now seen in the world will not be perpetual, because the
Lord at his coming will reduce things to order, and that therefore our minds ought to entertain good
hope; for it is not without reason that the restoration of all things is promised to us at that day. And
though the day of the Lord is everywhere called in the Scriptures a manifestation of his judgment
and grace, when he succors his people and chastises the ungodly, yet I prefer to regard the expression
here as referring to our final deliverance.
Behold, the husbandman . Paul briefly refers to the same similitude in 2 Timothy 2:6 , when he
says that the husbandman ought to labor before he gathers the fruit; but James more fully expresses
the idea, for he mentions the daily patience of the husbandman, who, after having committed the
seed to the earth, confidently, or at least patiently, waits until the time of harvest comes; nor does
he fret because the earth does not immediately yield a ripe fruit. He hence concludes, that we ought
not to be immoderately anxious, if we must now labor and sow, until the harvest as it were comes,
even the day of the Lord.
The precious fruit . He calls it precious , because it is the nourishment of life and the means of
sustaining it. And James intimates, that since the husbandman suffers his life, so precious to him,
to lie long deposited in the bosom of the earth, and calmly suspends his desire to gather the fruit,
we ought not to be too hasty and fretful, but resignedly to wait for the day of our redemption. It is
not necessary to specify particularly the other parts of the comparison.
The early and the latter rains . By the two words, early and latter , two seasons are pointed out;
the first follows soon after sowing; and the other when the corn is ripening. So the prophets spoke,
when they intended to set forth the time for rain, ( Deuteronomy 28:12 ; Joel 2:23 ; Hosea 6:3 .) And
he has mentioned both times, in order more fully to shew that husbandmen are not disheartened by
the slow progress of time, but bear with the delay.
8Stablish your hearts . Lest any should object and say, that the time of deliverance was too
long delayed, he obviates this objection and says, that the Lord was at hand , or (which is the same
thing) that his coming was drawing nigh . In the meantime, he bids us to correct the softness of the
heart, which weakens us, so as not to persevere in hope. And doubtless the time appears long,
because we are too tender and delicate. We ought, then, to gather strength that we may become
hardened and this cannot be better attained than by hope, and as it were by a realizing view of the
near approach of our Lord.
9Grudge not, or, groan not. As the complaints of many were heard, that they were more severely
treated than others, this passage is so explained by some, as though James bade each to be contented
with his own lot, not to envy others, nor grudge if the condition of others was more tolerable. But
I take another view; for after having spoken of the unhappiness of those who distress good and
quiet men by their tyranny, he now exhorts the faithful to be just towards one another and ready to
pass by offenses. That this is the real meaning may be gathered from the reason that is added: Be
not querulous one against another; lest ye be condemned . We may, indeed, groan, when any evil
torments us; but he means an accusing groan, when one expostulates with the Lord against another.
And he declares that thus they would all be condemned, because there is no one who does not
offend his brethren, and afford them an occasion of groaning. Now, if everyone complained, they
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would all have accused one another; for no one was so innocent, that he did not do some harm to
others.
God will be the common judge of all. What, then, will be the case, but that every one who seeks
to bring judgment on others, must allow the same against himself; and thus all will be given up to
the same ruin. Let no one, then, ask for vengeance on others, except he wishes to bring it on his
own head. And lest they should be hasty in making complaints of this kind, he declares that the
judge was at the door. For as our propensity is to profane the name of God, in the slightest offenses
we appeal to his judgment. Nothing is a fitter bridle to check our rashness, than to consider that
our imprecations vanish not into air, because God’s judgment is at hand.
James 5:10-11
10 Exemplum accipite afflictionis, fratres
mei, et tolerentiae, prophetas, qui loquuti sunt in
nomine Domini.10 Take, my brethren, the prophets, who have
spoken in the name of the Lord, for an example
of suffering affliction, and of patience.
11 Ecce beatos esse ducimus eos qui
sustinent: patientiam Job audistis, et finem11 Behold, we count them happy which
endure. Ye have heard of the patience of Job, and
Domini vidistis, quod multum sit misericors et
commiserans.have seen the end of the Lord; that the Lord is
very pitiful, and of tender mercy.
10Take, my brethren, the prophets . The comfort which he brings is not that which is according
to the common proverb, that the miserable hope for like companions in evils. That they set before
them associates, in whose number it was desirable to be classed; and to have the same condition
with them, was no misery. For as we must necessarily feel extreme grief, when any evil happens
to us which the children of God have never experienced, so it is a singular consolation when we
know that we suffer nothing different from them; nay, when we know that we have to sustain the
same yoke with them.
When Job heard from his friends,
“Turn to the saints, can you find any like to thee?”
(Job 5:1 ,)
it was the voice of Satan, because he wished to drive him to despair. When, on the other hand,
the Spirit by the mouth of James designs to raise us up to a good hope, he shews to us all the
fore-going saints, who as it were stretch out their hand to us, and by their example encourage us to
undergo and to conquer afflictions.
The life of men is indeed indiscriminately subject to troubles and adversities; but James did not
bring forward any kind of men for examples, for it would have availed nothing to perish with the
multitude; but he chose the prophets, a fellowship with whom is blessed. Nothing so breaks us
down and disheartens us as the feeling of misery; it is therefore a real consolation to know that
those things commonly deemed evils are aids and helps to our salvation. This is, indeed, what is
far from being understood by the flesh; yet the faithful ought to be convinced of this, that they are
happy when by various troubles they are proved by the Lord. To convince us of this, James reminds
us to consider the end or design of the afflictions endured by the prophets; for as our own evils we
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are without judgment, being influenced by grief, sorrow, or some other immoderate feelings, as
we see nothing under a foggy sky and in the midst of storms, and being tossed here and there as it
were by a tempest, it is therefore necessary for us to cast our eyes to another quarter, where the sky
is in a manner serene and bright. When the afflictions of the saints are related to us, there is no one
who will allow that they were miserable, but, on the contrary, that they were happy.
Then James has done well for us; for he has laid before our eyes a pattern, that we may learn
to look at it whenever we are tempted to impatience or to despair: and he takes this principle as
granted, that the prophets were blessed in their afflictions, for they courageously sustained them.
Since it was so, he concludes that the same judgment ought to be formed of us when afflicted.
And he says, the prophets who have spoken in the name of the Lord ; by which he intimates that
they were accepted and approved by God. If, then, it had been useful for them to have been free
from miseries, doubtless God would have kept them free. But it was otherwise. It hence follows
that afflictions are salutary to the faithful. He, therefore, bids them to be taken as an example of
suffering affliction. But patience also must be added, which is a real evidence of our obedience.
Hence he has joined them both together.
11The patience of Job . Having spoken generally of the prophets, he now refers to an example
remarkable above others; for no one, as far as we can learn from histories, has ever been
overwhelmed with troubles so hard and so various as Job; and yet he emerged from so deep a gulf.
Whosoever, then, will imitate his patience, will no doubt find God’s hand, which at length delivered
him, to be the same. We see for what end his history has been written. God suffered not his servant
Job to sink, because he patiently endured his afflictions. Then he will disappoint the patience of no
one.
If, however, it be asked, Why does the Apostle so much commend the patience of Job, as he
had displayed many signs of impatience, being carried away by a hasty spirit? To this I reply, that
though he sometimes failed through the infirmity of the flesh, or murmured within himself, yet he
ever surrendered himself to God, and was ever willing to be restrained and ruled by him. Though,
then, his patience was somewhat deficient, it is yet deservedly commended.
The end of the Lord. By these words he intimates that afflictions ought ever to be estimated by
their end. For at first God seems to be far away, and Satan in the meantime revels in the confusion;
the flesh suggests to us that we are forsaken of God and lost. We ought, then, to extend our view
farther, for near and around us there appears no light. Moreover, he has called it the end of the
Lord, because it is his work to give a prosperous issue to adversities. If we do our duty in bearing
evils obediently, he will by no means be wanting in performing his part. Hope directs us only to
the end; God will then shew himself very merciful, how ever rigid and severe he may seem to be
while afflicting us. 140
James 5:12-13
140“The end of the Lord” seems a singular expression; but τέλος , properly the end, means also the issue, the upshot, the
termination, the conclusion. It is genitive of the efficient cause, “the end (or issue) given by the Lord.” See Job 42:12 . According
to Griesbach there are three MSS which have ἒλεος , “mercy;” which would be very suitable, — “and ye have seen the mercy
of the Lord, that the Lord is very full of pity, and compassionate.” But the authority is not sufficient.
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12 Ante omnia vero, fratres mei, Ne juretis,
neque per coelum, neque per terram, neque aliud12 But above all things, my brethren, swear
not, neither by heaven, neither by the earth,
quodvis jusjurandum; sit autem vestrum. Est, est; neither by any other oath: but let your yea be yea;
and your nay, nay; lest ye fall into condemnation. Non, non: ne in judicium ( vel, simulationem )
incidatis.
13 Afflgitur quis inter vos? oret: hilari est
animo? psallat.13 Is any among you afflicted? let him pray.
Is any merry? let him sing psalms.
12But above all things . It has been a common vice almost in all ages, to swear lightly and
inconsiderately. For so bad is our nature that we do not consider what an atrocious crime it is to
profane the name of God. For though the Lord strictly commands us to reverence his name, yet
men devise various subterfuges, and think that they can swear with impunity. They imagine, then,
that there is no evil, provided they do not openly mention the name of God; and this is an old gloss.
So the Jews, when they swore by heaven or earth, thought that they did not profane God’s name,
because they did not mention it. But while men seek to be ingenious in dissembling with God, they
delude themselves with the most frivolous evasions.
It was a vain excuse of this kind that Christ condemned in Matthew 5:34 . James, now subscribing
to the decree of his master, commands us to abstain from these indirect forms of swearing: for
whosoever swears in vain and on frivolous occasions, profanes God’s name, whatever form he may
give to his words. Then the meaning is, that it is not more lawful to swear by heaven or by the earth,
than openly by the name of God. The reason is mentioned by Christ — because the glory of God
is everywhere inscribed, and everywhere shines forth. Nay, men take the words, heaven and earth,
in their oaths, in no other sense and for no other purpose, than if they named God himself; for by
thus speaking they only designate the Worker by his works.
But he says, above all things ; because the profanation of God’s name is not a slight offense.
The Anabaptists, building on this passage, condemn all oaths, but they only shew their ignorance.
For James does not speak of oaths in general, nor does Christ in the passage to which I have referred;
but both condemn that evasion which had been devised, when men took the liberty to swear without
expressing the name of God, which was a liberty repugnant to the prohibition of the law.
And this is what the words clearly mean, Neither by heaven, neither by the earth . For, if the
question had been as to oaths in themselves, to what purpose were these forms mentioned? It then
appears evident that both by Christ and by James the puerile astuteness of those is reproved who
taught that they could swear with impunity, provided they adopted some circuitous expressions.
That we may, then, understand the meaning of James, we must understand first the precept of the
law, “Thou shalt not take the name of God in vain .” It hence appears clear, that there is a right and
lawful use of God’s name. Now, James condemns those who did not indeed dare in a direct way
to profane God’s name, but endeavored to evade the profanation which the law condemns, by
circumlocutions.
But let your yea be yea . He brings the best remedy to correct the vice which he condemns, that
is, that they were habitually to keep themselves to truth and faithfulness in all their sayings. For
whence is the wicked habit of swearing, except that such is the falsehood of men, that their words
alone are not believed? For, if they observed faithfulness, as they ought, in their words, there would
have been no necessity of so many superfluous oaths. As, then, the perfidy or levity of men is the
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fountain from which the vice of swearing flows, in order to take away the vice, James teaches us
that the fountain ought to be removed; for the right way of healing is to begin with the cause of
illness.
Some copies have, “Let your word (or speech) be, yea, yea; no, no.” The true reading however,
is what I have given, and is commonly received; and what he means I have already explained, that
is, that we ought to tell the truth, and to be faithful in our words. To the same purpose is what Paul
says in 2 Corinthians 1:18 , that he was not in his preaching yea and nay, but pursued the same
course from the beginning.
Lest ye fall into condemnation . There is a different reading, owing to the affinity of the words
ὑπὸ κρίσιν and ὑπόκρισιν141 If you read, “into judgment” or condemnation, the sense will clearly
be, that to take God’s name in vain will not be unpunished. But it is not unsuitable to say, “into
hypocrisy;” because when simplicity, as it has been already said, prevails among us, the occasion
for superfluous oaths is cut off. If, then, fidelity appears in all we say, the dissimulation, which
leads us to swear rashly, will be removed.
13Is any among you afflicted? he means that there is no time in which God does not invite us
to himself. For afflictions ought to stimulate us to pray; prosperity supplies us with an occasion to
praise God. But such is the perverseness of men, that they cannot rejoice without forgetting God,
and that when afflicted they are disheartened and driven to despair. We ought, then, to keep within
due bounds, so that the joy, which usually makes us to forget God, may induce us to set forth the
goodness of God, and that our sorrow may teach us to pray. For he has set the singing of psalms in
opposition to profane and unbridled joy; and thus they express their joy who are led, as they ought
to be, by prosperity to God.
James 5:14-15
14 Infirmatur quis inter vos? Advocet
presbyteros ecclesiae, et orent super eum,
unguentes oleo in nomine Domini:14 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:
15 Et oratio fidei servabit aegrotum, et
excitabit eum Dominus; et si peccata admiserit,
remittentur illi.15 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.
14Is any sick among you . As the gift of healing as yet continued, he directs the sick to have
recourse to that remedy. It is, indeed, certain that they were not all healed; but the Lord granted
this favor as often and as far as he knew it would be expedient; nor is it probable that the oil was
indiscriminately applied, but only when there was some hope of restoration. For, together with the
power there was given also discretion to the ministers, lest they should by abuse profane the symbol.
141For εἰς ὑπόκρισιν there are several MSS., but for ὑπὸ κρίσιν there are not only several MSS., but the earliest versions, Syr.
and Vulg. ; so Griesbach takes the latter as the true reading.
222John Calvin Comm on Catholic Epistles
The design of James was no other than to commend the grace of God which the faithful might then
enjoy, lest the benefit of it should be lost through contempt or neglect.
For this purpose he ordered the presbyters to be sent for, but the use of the anointing must have
been confined to the power of the Holy Spirit.
The Papists boast mightily of this passage, when they seek to pass off their extreme unction.
But how different their corruption is from the ancient ordinance mentioned by James I will not at
present undertake to shew. Let readers learn this from my Institutes. I will only say this, that this
passage is wickedly and ignorantly perverted; when extreme unction is established by it, and is
called a sacrament, to be perpetually observed in the Church. I indeed allow that it was used as a
sacrament by the disciples of Christ, (for I cannot agree with those who think that it was medicine;)
but as the reality of this sign continued only for a time in the Church, the symbol also must have
been only for a time. And it is quite evident, that nothing is more absurd than to call that a sacrament
which is void and does not really present to us that which it signifies. That the gift of healing was
temporary, all are constrained to allow, and events clearly prove: then the sign of it ought not to
be deemed perpetual. It hence follows, that they who at this day set anointing among the sacraments,
are not the true followers, but the apes of the Apostles, except they restore the effect produced by
it, which God has taken away from the world for more than fourteen hundred years. So we have
no dispute, whether anointing was once a sacrament; but whether it has been given to be so
perpetually. This latter we deny, because it is evident that the thing signified has long ago ceased.
The presbyters , or elders , of the church . I include here generally all those who presided over
the Church; for pastors were not alone called presbyters or elders, but also those who were chosen
from the people to be as it were censors to protect discipline. For every Church had, as it were, its
own senate, chosen from men of weight and of proved integrity. But as it was customary to choose
especially those who were endued with gifts more than ordinary, he ordered them to send for the
elders, as being those in whom the power and grace of the Holy Spirit more particularly appeared.
Let them pray over him. This custom of praying over one was intended to shew, that they stood
as it were before God; for when we come as it were to the very scene itself, we utter prayers with
more feeling; and not only Elisha and Paul, but Christ himself, roused the ardor of prayer and
commended the grace of God by thus praying over persons. ( 2 Kings 4:32 ; Acts 20:10 ; John 11:41 .)
But it must be observed, that he connects a promise with the prayer, lest it should be made
without faith. For he who doubts, as one who does not rightly call on God, is unworthy to obtain
anything, as we have seen in the first chapter . Whosoever then really seeks to be heard, must be
fully persuaded that he does not pray in vain.
As James brings before us this special gift, to which the external rite was but an addition, we
hence learn, that the oil could not have been rightly used without faith. But since it appears that the
Papists have no certainty as to their anointing, as it is manifest that they have not the gift, it is
evident that their anointing is spurious.
And if he have committed sins . This is not added only for the sake of amplifying, as though he
had said, that God would give something more to the sick than health of body; but because diseases
were very often inflicted on account of sins; and by speaking of their remission he intimates that
the cause of the evil would be removed. And we indeed see that David, when afflicted with disease
and seeking relief, was wholly engaged in seeking the pardon of his sins. Why did he do this, except
that while he acknowledged the effect of his faults in his punishment, he deemed that there was no
other remedy, but that the Lord should cease to impute to him his sins?
223John Calvin Comm on Catholic Epistles
The prophets are full of this doctrine, that men are relieved from their evils when they are loosed
from the guilt of their iniquities. Let us then know that it is the only fit remedy for our diseases and
other calamities, when we carefully examine ourselves, being solicitous to be reconciled to God,
and to obtain the pardon of our sins.
James 5:16-18
16 Confitemini invicem peccata vestra, et
orate invicem alii pro aliis, ut salvemini: multum
valet precatio justi efficax.16 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.
17 Elias homo erat passionibus similiter
obnoxius ut nos; et precatione precatus est, ne17 Elias was a man subject to like passions
as we are, and he prayed earnestly that it might
plueret; et non pluit super terram annos tres et
sex menses.not rain: and it rained not on the earth by the
space of three years and six months.
18 Et rursum oravit, et coelum dedit pluviam,
et terra protulit fructum suum.18 And he prayed again, and the heaven gave
rain, and the earth brought forth her fruit.
16Confess your faults one to another . In some copies the illative particle is given, nor is it
unsuitable; for though when not expressed, it must be understood. He had said, that sins were
remitted to the sick over whom the elders prayed: he now reminds them how useful it is to discover
our sins to our brethren, even that we may obtain the pardon of them by their intercession. 142
This passage, I know, is explained by many as referring to the reconciling of offenses; for they
who wish to return to favor must necessarily know first their own faults and confess them. For
hence it comes, that hatreds take root, yea, and increase and become irreconcilable, because every
one perniciously defends his own cause. Many therefore think that James points out here the way
of brotherly reconciliation, that is, by mutual acknowledgment of sins. But as it has been said, his
object was different; for he connects mutual prayer with mutual confession; by which he intimates
that confession avails for this end, that we may be helped as to God by the prayers of our brethren;
for they who know our necessities, are stimulated to pray that they may assist us; but they to whom
our diseases are unknown are more tardy to bring us help.
142The illative οὖν, though found in some MSS., is not introduced into the text by Griesbach , there being no sufficient evidence
in its favor. Nor does there appear a sufficient reason for the connection mentioned by Calvin . The two cases seem to be different.
The elders of the church were in the previous instance to be called in, who were to pray and anoint the sick, and it is said that
the prayer of faith ( i.e. of miraculous faith) would save the sick, and that his sins would be forgiven him. This was clearly a case
of miraculous healing. But what is spoken of in this verse seems to be quite different. Prayer is alone mentioned, not by the
elders, but by a righteous man, not saving as in the former case, but availing much. It seems probable then that the sins of the
sick miraculously healed were more especially against God; and that the sins which they were to confess to one another were
against the brethren, also visited with judgment and the remedy for them was mutual confession, and mutual prayer; but the
success in this case was not as sure or as certain as in the former, only we are told that an earnest prayer avails much. Then, to
encourage this earnest or fervent prayer, the case of Elias is adduced; but it had nothing to do with miraculous healing.
224John Calvin Comm on Catholic Epistles
Wonderful, indeed, is the folly or the insincerity of the Papists, who strive to build their
whispering confession on this passage. For it would be easy to infer from the words of James, that
the priests alone ought to confess. For since a mutual, or to speak more plainly, a reciprocal
confession is demanded here, no others are bidden to confess their own sins, but those who in their
turn are fit to hear the confession of others; but this the priests claim for themselves alone. Then
confession is required of them alone. But since their puerilities do not deserve a refutation, let the
true and genuine explanation already given be deemed sufficient by us.
For the words clearly mean, that confession is required for no other end, but that those who
know our evils may be more solicitous to bring us help.
Availeth much. That no one may think that this is done without fruit, that is, when others pray
for us, he expressly mentions the benefit and the effect of prayer. But he names expressly the prayer
of a righteous or justman; because God does not hear the ungodly; nor is access to God open,
except through a good conscience: not that our prayers are founded on our own worthiness, but
because the heart must be cleansed by faith before we can present ourselves before God. Then
James testifies that the righteous or the faithful pray for us beneficially and not without fruit.
But what does he mean by adding effectual or efficacious? For this seems superfluous; for if
the prayer avails much, it is doubtless effectual. The ancient interpreter has rendered it “assiduous;”
but this is too forced. For James uses the Greek participle, ἐνεργούμεναι , which means “working.”
And the sentence may be thus explained, “It avails much, because it is effectual.” 143 As it is an
argument drawn from this principle, that God will not allow the prayers of the faithful to be void
or useless, he does not therefore unjustly conclude that it avails much . But I would rather confine
it to the present case: for our prayers may properly be said to be ἐνεργούμεναι , working , when
some necessity meets us which excites in us earnest prayer. We pray daily for the whole Church,
that God may pardon its sins; but then only is our prayer really in earnest, when we go forth to
succor those who are in trouble. But such efficacy cannot be in the prayers of our brethren, except
they know that we are in difficulties. Hence the reason given is not general, but must be specially
referred to the former sentence.
17Elias was a man . There are innumerable instances in Scripture of what he meant to prove;
but he chose one that is remarkable above all others; for it was a great thing that God should make
heaven in a manner subject to the prayers of Elias, so as to obey his wishes. Elias kept heaven shut
by his prayers for three years and a half; he again opened it, so that it poured down abundance of
rain. Hence appeared the wonderful power of prayer. Well known is this remarkable history, and
is found in 1 Kings 17 and 1 Kings 18 . And though it is not there expressly said, that Elias prayed
for drought, it may yet be easily gathered, and that the rain also was given to his prayers.
But we must notice the application of the example. James does not say that drought ought to
be sought from the Lord, because Elias obtained it; for we may by inconsiderate zeal presumptuously
and foolishly imitate the Prophet. We must then observe the rule of prayer, so that it may be by
faith. He, therefore, thus accommodates this example, — that if Elias was heard, so also we shall
143 This can hardly be admitted. The word expresses what sort of prayer is that which avails much. Besides, to avail much, and
to be effectual, are two distinct things. The word as a verb and as a participle had commonly an active sense. Schleusner gives
only one instance in which it has a passive meaning, 2 Corinthians 1:6 ; to which may be added 2 Corinthians 4:12 . If taken
passively, it may be rendered, “inwrought,” that is, by the Spirit, according to Macknight . But it has been most commonly taken
actively, and in the sense of the verbal adjective ἐνεργὴς , energetic, powerful, ardent, fervent.
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