James5

James 5:1-6  –  Judgment on the Wicked Rich

James 5:1-6 (NASB77)
¹   Come now, you rich, weep and howl for your miseries which are coming upon you.
²   Your riches have rotted and your garments have become moth-eaten.
³  Your gold and your silver have rusted; and their rust will be a witness against you and will consume your flesh like fire. It is in the last days that you have stored up your treasure!
⁴  Behold, the pay of the laborers who mowed your fields, and which has been withheld by you, cries out against you; and the outcry of those who did the harvesting has reached the ears of the Lord of Sabaoth.
⁵  You have lived luxuriously on the earth and led a life of wanton pleasure; you have fattened your hearts in a day of slaughter.
⁶  You have condemned and put to death the righteous man; he does not resist you.

 

James 5:1-6 –  James is presenting 5 strong rebukes toward different groups of people

James was presenting tests of genuine saving faith.  These tests will validate or invalidate one’s claim to be a Christian.

James scathing denunciation condemns those who profess to worship God but in fact worship money.

 

REVIEW the Bible Principles:  Luke 16:13 – Matthew 6:19-21  Isaiah 10:1-4   Amos 8:4-10

 

Luke 16:13 (NASB77)
¹³  ” No servant can serve two masters; for either he will hate the one, and love the other, or else he will hold to one, and despise the other. You cannot serve God and mammon.”

 

Matthew 6:19-21 (NASB77)
¹⁹  ” Do not lay up for yourselves treasures upon earth, where moth and rust destroy, and where thieves break in and steal.
²⁰  “But lay up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal;
²¹  for where your treasure is, there will your heart be also.

 

Isaiah 10:1-4 (NASB77)
¹  Woe to those who enact evil statutes, And to those who constantly record unjust decisions,
²  So as to deprive the needy of justice, And rob the poor of My people of their rights, In order that widows may be their spoil, And that they may plunder the orphans.
³  Now what will you do in the day of punishment, And in the devastation which will come from afar? To whom will you flee for help? And where will you leave your wealth?
⁴  Nothing remains but to crouch among the captives Or fall among the slain. In spite of all this His anger does not turn away, And His hand is still stretched out.

 

Amos 8:4-10 (NASB77)
⁴  Hear this, you who trample the needy, to do away with the humble of the land,
⁵  saying, “When will the new moon be over, So that we may sell grain, And the sabbath, that we may open the wheat market, To make the bushel smaller and the shekel bigger, And to cheat with dishonest scales,
⁶  So as to buy the helpless for money And the needy for a pair of sandals, And that we may sell the refuse of the wheat?”
⁷  The LORD has sworn by the pride of Jacob, “Indeed, I will never forget any of their deeds.
⁸  “Because of this will not the land quake And everyone who dwells in it mourn? Indeed, all of it will rise up like the Nile, And it will be tossed about, And subside like the Nile of Egypt.
⁹  “And it will come about in that day,” declares the Lord GOD, “That I shall make the sun go down at noon And make the earth dark in broad daylight.
¹⁰  “Then I shall turn your festivals into mourning And all your songs into lamentation; And I will bring sackcloth on everyone’s loins And baldness on every head. And I will make it like a time of mourning for an only son, And the end of it will be like a bitter day.

 

James 5:1  –  the rich….

1. 1 Come now, you rich, weep and howl for your miseries which are coming upon you.

Are the rich in misery now?  –  Generally not, but they will be wailing in sorrow.   The OT describes the reaction of the wicked when the Day of the Lord (Gods judgment) arrives.

Isaiah 13:6 (NASB77)
⁶  Wail, for the day of the LORD is near! It will come as destruction from the Almighty.

 

Matthew 25:30 (NASB77)
³⁰  “And cast out the worthless slave into the outer darkness; in that place there shall be weeping and gnashing of teeth.

 

While the rich are invited to weep and wail, we are not invited to gloat. In fact, gloating over their present repentance or future humiliation would be a backhanded admission that we are envious of their possessions.

Submission to God never allows us to move very far from repentance and humility.

 

James 5:2- 3 – The condition of our riches:  V.2 – Your gold and silver have corroded 

James 5:2-3 (NASB77)
²   Your riches have rotted and your garments have become moth-eaten.
³  Your gold and your silver have rusted; and their rust will be a witness against you and will consume your flesh like fire. It is in the last days that you have stored up your treasure!
²   Your riches have rotted and your garments have become moth-eaten.

We are reminded by sickness, death of others, and disasters that we need to find security in God who is eternal.

 

 

In that time period their garments were important to them.  Most had on 1 outside cloak and a inner garment or two.  Yet a moth can leave one without that physical requirement.  (Basics:  Food, Clothing, Shelter)
Garments in that day was considered to have wealth when one had more than the necessity.

 

 

Hoarding, tragically, is one of the most widespread sins of our time.  Our resources are to be used to advance God’s kingdom.

1 Chronicles 29:3 (NASB77)
³  “And moreover, in my delight in the house of my God, the treasure I have of gold and silver, I give to the house of my God, over and above all that I have already provided for the holy temple,

 

LBC compares the Benefits of saving and the dangers of hoarding:

 

SAVING OR HOARDING?

In a consumer-oriented society, the benefits of saving are often lost in the quest for instant gratification, conspicuous wealth, and fearful hoarding. James’s warnings are not against saving money. He is combating the kind of selfish hoarding that affects not only the person, but everyone else in that person’s life.

Benefits of Saving

• Demonstrates good stewardship of resources provided by God
• Makes a person able to respond to the needs of others
• Assumes that God sometimes provides for people through other people
• Is responsible preparation for tomorrow
• Promotes wise spending decisions

Dangers of Hoarding

• Fosters a sense of earthly security and independence from God
• Promotes a sense of superiority over others
• Assumes that what a person gains is only for that person’s benefit
• Is irresponsible indulgence for today
• Promotes impulsive spending decisions

 

James 5:3 – Your gold and silver have corroded

, and their corrosion will be evidence against you and will eat your flesh like fire. You have laid up treasure in the last days.

 

Gold and Silver doesn’t really ‘rust’ but ‘tarnishes’ and that condition will show others that there has been a lapse of time when it was not touched (used).

 

What will the action of accumulated riches do for you when the last days arrive?  Hording will demonstrate our wrong priorities as it shows that they deprived the needy to help.   (The last days encompass the period between Christ’s first and second coming.  (Acts 2:16-17, Heb. 1:1-2; 9:26)

 

LBC ask these questions:   –  
The uselessness of hoarded gold and silver will cover them like corrosion. It will be the irrefutable evidence that reveals the greed, selfishness, and wickedness of the rich. The truth and shame of that corrosion will burn like fire. The testimony of wealth hoarded selfishly will cause God’s judgment to fall upon the wealthy, and they will be forever condemned to hell “where the fire never goes out” (Mark 9:43). They failed to do good with what they had, and that was sin (4:17). Their greed will destroy them.

Few people in the Western world can read this passage with understanding and not be at least singed by its truth. We have probably added a new dimension to the problem in that we have not hoarded in order to preserve for later; rather, we have hoarded in order to waste.  …. Will not the corrosion of our accumulated waste testify against us also?^[1]

 

 

James 5:4- ⁴ Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of hosts.

 

Day laborers were an essential part of Israel’s agrarian economy.  Withholding their wages were strictly prohibited.  Why, would be that most lived from that days’ wages to the next days wage.

 

Deuteronomy 24:14-15 (NASB77)
¹⁴  ” You shall not oppress a hired servant who is poor and needy, whether he is one of your countrymen or one of your aliens who is in your land in your towns.
¹⁵  ” You shall give him his wages on his day before the sun sets, for he is poor and sets his heart on it; so that he may not cry against you to the LORD and it become sin in you.

 

Woe to them that doesn’t pay workers:

Jeremiah 22:13 (NASB77)
¹³  “Woe to him who builds his house without righteousness And his upper rooms without justice, Who uses his neighbor’s services without pay And does not give him his wages,

 

Malachi 3:5 (NASB77)
⁵  “Then I will draw near to you for judgment; and I will be a swift witness against the sorcerers and against the adulterers and against those who swear falsely, and against those who oppress the wage earner in his wages, the widow and the orphan, and those who turn aside the alien, and do not fear Me,” says the LORD of hosts.

 

V.4b – are crying (krazo – G2896 LN33.83 – “scream)  out against you, and the cries (boe – G995 LN33.32 – Shout)  of the harvesters have reached the ears of the Lord of hosts.    (Ja5v4b)

 

G 2896 κράζω [krazo /krad·zo/] v. 1 to croak. 1a of the cry of a raven. 1b hence, to cry out, cry aloud, vociferate. 1c to cry or pray for vengeance. 2 to cry. 2a cry out aloud, speak with a loud voice.^[2]

 

LN 33.83 κράζω; ἀνακράζω; κραυγάζω: to shout or cry out, with the possible implication of the unpleasant nature of the sound—‘to shout, to scream.’.^[3]

 

G 995 βοή [boe /bo·ay/] n f. From 994; GK 1068; AV translates as “cry” once. 1 a cry.

 

LN 33.82 βοή, ῆς f: the sound of shouting or crying out—‘cry, shout.’ … Jas 5:4.

 

God Hears and Responds!

 

This verse (James 5:4) brings the weight of God’s work ethic in the Bible to bear on the conditions that James is confronting. If these rich people are Jewish unbelievers, perhaps they will respond to the condemnations God consistently leveled against those who cheated in their business dealings (see Leviticus 19:13; Deuteronomy 24:14–15; Proverbs 3:27–28; Jeremiah 22:13; Malachi 3:5).

Both the withheld wages and the harvesters are crying out to God. This expression recalls God’s response to the first act of injustice in Genesis 4:10: “The Lord said, ‘What have you done? Listen! Your brother’s blood cries out to me from the ground.’ ” Abel’s blood cried out to God for justice. The picture emphasized God’s awareness of injustice. It will not go unpunished.^[4]  (quote:  LBC)

 

 

James 5:5 – ⁵ You have lived on the earth in luxury and in self–indulgence (spatalao – G4684, LN 88.252 (to be self-indulgent)  . You have fattened your hearts in a day of slaughter.   (Ja5v5)

 

“Spatalao”  has the connotation of giving oneself to the pursuit of pleasure.

 

THE MARKS OF SELF-INDULGENCE   (LBC quote.)

When our lives begin to display the following characteristics, we are practicing self-indulgence (see the parable of Lazarus and the rich man in Luke 16:19–31 for illustrations of many of these):

• When we assume that wealth should always be used first to meet our needs
• When we visualize wealth as a protection or insulation between us and the rest of the world
• When we waste, destroy, or discard what others could put to good use
• When we display smugness or pride at the differences between what we have and what others have
• When we invest in things purely for status without considering their usefulness

 

Terms such as luxury and self-indulgence invite us to defensiveness!  A life of luxury and self-indulgence is essentially worthless. Money will mean nothing when Christ returns, so we should spend our time accumulating treasures that will be worthwhile in God’s eternal kingdom. Money itself is not the problem: Christian leaders need money to live and support their families; missionaries need money to help them spread the gospel; churches need money to do their work effectively. It is the love of money that leads to evil (1 Timothy 6:10) and causes some to oppress others to get more. This is a warning to all Christians who are tempted to adopt worldly standards rather than God’s standards (Romans 12:1–2) and an encouragement to all those who are oppressed by the rich.

God is not against pleasure, entertainment, or beautiful things. But everything must be submitted to him. They are meant to be helps to others, ways to restore us for further work, bridges of contact with others, and hints reminding us that God has been very gracious to us.^[5]

 

Jeremiah 12:1-3 (NASB77)
¹   Righteous art Thou, O LORD, that I would plead my case with Thee; Indeed I would discuss matters of justice with Thee: Why has the way of the wicked prospered? Why are all those who deal in treachery at ease?
²  Thou hast planted them, they have also taken root; They grow, they have even produced fruit. Thou art near to their lips But far from their mind.
³  But Thou knowest me, O LORD; Thou seest me; And Thou dost examine my heart’s attitude toward Thee. Drag them off like sheep for the slaughter And set them apart for a day of carnage!

 

 

Deuteronomy 6:10-12 (NASB77)
¹⁰  “Then it shall come about when the LORD your God brings you into the land which He swore to your fathers, Abraham, Isaac and Jacob, to give you, great and splendid cities which you did not build,
¹¹  and houses full of all good things which you did not fill, and hewn cisterns which you did not dig, vineyards and olive trees which you did not plant, and you shall eat and be satisfied,
¹²  then watch yourself, lest you forget the LORD who brought you from the land of Egypt, out of the house of slavery.

 

Matthew 6:21 (NASB77)
²¹  for where your treasure is, there will your heart be also.

 

V.6 –  You have condemned and murdered the righteous person. He does not resist you.

 

The self-indulgent desire spirals downward to the action found in verse six.

“condemned and murdered”….

 

James is confronting a mind-set that treats others without regard for their dignity, conspires to cheat them out of everything, defrauds them of possessions and wages, and disregards the very lives of those who have been mistreated.

 

LBC Quote:  This covers many current possibilities for our present day.

One of the marks of oppression is a dissatisfaction with merely abusing others or taking from them what is theirs. Oppression demonstrates its demonic origin in its goal to destroy those being used. James is confronting a mind-set that treats others without regard for their dignity, conspires to cheat them out of everything, defrauds them of possessions and wages, and disregards the very lives of those who have been mistreated.

There will always be organizations and institutions that allow this kind of oppression to exist legally. The rich will get richer. The poor will sink more deeply into poverty. But believers must know that God is passionately against oppression. Human law, as contrived as it sometimes is, does not determine right and wrong in God’s eyes. Human law does not require charity or genuine concern for our neighbors. But God’s law and God’s character demand a higher order of living from us.

Christians can easily fall into this kind of sin by rationalizing and saying, “It doesn’t apply to me,” or, “What can I do?” Yet Christians can incorporate and tolerate harsh business practices even in their own enterprises. Firing people close to retirement, unfair treatment of women in salary policies, and other injustices can exist unless we change how we treat people.

The conditions that James is describing may seem hopeless. Many of the rich will not repent. Believers can live with hope, however, because Christ is coming back. He will bring judgment and justice. It is to Christ’s return that James now turns.^[6]

 

Next James give six practical perspectives enabling believers to patiently endure trials for the future.  TO be able to anticipate the Lord’s coming and recognize the Lore’s judgment.  One needs to follow the Lord’s servants, understand the Lord’s blessing, realize the Lord’s purpose, and consider the Lord’s character.

 

James 5:7-8 Anticipate the Lord’s Coming…   James 5:7-8 (NASB77)
⁷  Be patient, therefore, brethren, until the coming (parousia – arrival – G3952, LN 15.86) of the Lord. Behold, the farmer waits for the precious produce of the soil, being patient about it, until it gets the early and late rains.
⁸   You too be patient; strengthen (steirizo – to confirm, G4741 – LN74.19)   your hearts, for the coming of the Lord is at hand.

 

The word  ‘coming’ (Parousia) is an important NT eschatological term.   It includes the idea of ‘presence’.   (Ja5v7)

G3952 παρουσία [parousia /par·oo·see·ah/] n f. From the present participle of 3918; TDNT 5:858; TDNTA 791; GK 4242; 24 occurrences; AV translates as “coming” 22 times, and “presence” twice. 1 presence. 2 the coming, arrival, advent. 2a the future visible return from heaven of Jesus, to raise the dead, hold the last judgment, and set up formally and gloriously the kingdom of God.^[7]

 

Jesus taught that his return will be preceded by definite signs.  Matthew 24:5-26 – Mark 13 – Luke 21

 

1 Peter 4:7 (NASB77)   We should all live with this hope:
⁷   The end of all things is at hand; therefore, be of sound judgment and sober spirit for the purpose of prayer.

2 Timothy 2:4-8 (NASB77)
⁴  No soldier in active service entangles himself in the affairs of everyday life, so that he may please the one who enlisted him as a soldier.
⁵  And also if anyone competes as an athlete, he does not win the prize unless he competes according to the rules.
⁶   The hard-working farmer ought to be the first to receive his share of the crops.
⁷  Consider what I say, for the Lord will give you understanding in everything.
⁸  Remember Jesus Christ, risen from the dead, descendant of David, according to my gospel,

 

 

V.8 – You too be patient; strengthen (establish) (steirizo – to confirm, G4741 – LN74.19)   your hearts, for the coming of the Lord is at hand. (Ja5v8)

 

To be patient as the farmer who plants seeds to await their growth.

The Greek word “sterizo means to make fast, to establish, or to confirm…. “

This Greek words derives from a root word meaning “to cause to stand” or “to prop up”… (G2476)

The Holy Spirit does the great work of strengthening the believer.

Ephesians 3:14-19 (NASB77)
¹⁴  For this reason, I bow my knees before the Father,
¹⁵  from whom every family in heaven and on earth derives its name,
¹⁶  that He would grant you, according to the riches of His glory, to be strengthened with power through His Spirit in the inner man;
¹⁷  so that Christ may dwell in your hearts through faith; and that you, being rooted and grounded in love,
¹⁸  may be able to comprehend with all the saints what is the breadth and length and height and depth,
¹⁹  and to know the love of Christ which surpasses knowledge, that you may be filled up to all the fulness of God.

 

1 Peter 5:10 (NASB77)
¹⁰  And after you have suffered for a little while, the God of all grace, who called you to His eternal glory in Christ, will Himself perfect, confirm, strengthen and establish you.

 

 

 

We are commended by James to “establish  (sterizo G4741 LN74.19)  your hearts”…

G 4741 στηρίζω [sterizo /stay·rid·zo/] v. From a presumed derivative of 2476 …. 1 to make stable, place firmly, set fast, fix. 2 to strengthen, make firm. 3 to render constant, confirm, one’s mind.

 

G 2476 ἵστημι [histemi /his·tay·mee/] v. A prolonged form of a primary … 1 to cause or make to stand, to place, put, set. 1a to bid to stand by, [set up]. 1a1 in the presence of others, in the midst, before judges, before members of the Sanhedrin;.^[8]

 

WHY WAIT?  (Quote LBC)

The farmer must wait patiently for his crops to grow; he cannot hurry the process. But he does not take the summer off and hope that all goes well in the fields. There is much work to do to ensure a good harvest. In the same way, we must wait patiently for Christ’s return. We cannot make him come back any sooner. But while we wait, there is much work we can do to advance God’s kingdom. Both farmers and Christians must live by faith, looking toward the future reward for their labors. Don’t live as if Christ will never come. Work faithfully to build his kingdom—the King will come when the time is ripe.

 

STANDING FIRM

Patient obedience can be exercised in some of the following ways:

• Being resolute in our resistance to sin (4:7)
• Contemplating God’s grace (Hebrews 13:9)
• Encouraging one another (Hebrews 10:25)
• Continuing to serve others, doing good deeds (Hebrews 10:24)
• Focusing on our eventual meeting with Christ (4:13–17)
• Disregarding pain and criticism (Hebrews 12:1–4)^[9]

 

 

James 5:9 – Recognize the Lord’s Judgment

James 5:9 (NASB77)
⁹   Do not complain or grumble (stenazo – G4727 LN33.384 – Groan)  , brethren, against one another, that you yourselves may not be judged; behold, the Judge is standing right at the door.

 

Stenazo – also means ‘to groan within oneself”, or “to sigh”.   Thus is describes an attitude that is internal and unexpressed.    That is the Greek word used in the following:

Mark 7:34 (NASB77)
³⁴  and looking up to heaven with a deep sigh (stenazo), He •said to him, “Ephphatha!” that is, “Be opened!”

Romans 8:23 (NASB77)
²³   And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan (stenazo)  within ourselves, waiting eagerly for our adoption as sons, the redemption of our body.

 

We are not to grumble against one another.  It is a bitter resentful spirit that manifests itself in one’s relationships with others.  Is it not the case that we find ourselves avoiding facing our own weakness by pointing to the same weakness in others?

 

TAKING IT OUT ON OTHERS

It is easy to complain during a time of extended trial of our patience. If we keep quiet, our smothered resentment can flare up. It becomes natural to strike out. God calls us to be unnatural. Don’t retaliate. Instead, we should remember the nearness of God and be patient.  (LBC quote)

 

Jesus is standing right at the door as the judge – we are not to be such.

Matthew 7:1-2 (NASB77)
¹  ” Do not judge lest you be judged.
²  “For in the way you judge, you will be judged; and by your standard of measure, it will be measured to you.

 

Quote LBC:

The Judge is standing at the door!  James has already mentioned the Judge (4:12). This Judge is not far away, but is rapidly approaching; in fact, he is a hair’s breadth away, on the other side of the door. The appointed day may be approaching, but the Judge is already standing at the door! Christ’s return in majesty and glory could happen at any moment, but he is also very much present in believers by his Spirit. James is warning believers not to be in the middle of judging, quarreling, criticizing, or gossiping when the one they should be serving returns (see also Matthew 24:33; Mark 13:29; Philippians 4:5; 1 Thessalonians 5:1–2; 1 Peter 4:7). Knowledge of Christ’s presence is not only comforting; it can also be convicting—especially when we begin behaving as if he were far away.^[10]

 

 

James 5:10 (NASB77)   –  For encouragement James points out the examples of the prophets.  
¹⁰  As an example, brethren, of suffering (kakopatheia – G2552-LN24.89)  and patience  (makrothymia G3115, LN25.167)  , take the prophets who spoke in the name of the Lord.  (Ja5v10)

 

G 2552 κακοπάθεια, καλοκαγαθία [kakopatheia /kak·op·ath·i·ah/] n f. .. AV translates as “suffering affliction” once. 1 the suffering of evil, i.e. trouble, distress, afflicted.

The Greek word: “kakopatheia” is a compound word from the Greek words:  kakos (evil) and pathos (to suffer).

 

2 Timothy 2:9   – 2 Timothy 4:5

2 Timothy 2:9 (NASB77)
⁹   for which I suffer hardship even to imprisonment as a criminal; but the word of God is not imprisoned.

2 Timothy 4:5 (NASB77)
⁵  But you, be sober in all things, endure hardship, do the work of an evangelist, fulfill your ministry.

 

The Greek word for patience (makrothymia)  refers to patience with people…

G 3115 μακροθυμία [makrothumia /mak·roth·oo·mee·ah/] n f… 1 patience, endurance, constancy, steadfastness, perseverance. 2 patience, forbearance, longsuffering, slowness in avenging wrongs. Additional Information: For synonyms see entry 5281, hupomone.See entry 5861 for comparison of synonyms.^[11]

 

LN 25.167 μακροθυμία, ας f: a state of emotional calm in the face of provocation or misfortune and without complaint or irritation—‘patience.’ … ‘but imitators of those who through faith and patience inherited the promises’ … In a number of languages ‘patience’ is expressed idiomatically, for example, ‘to remain seated in one’s heart’ or ‘to keep one’s heart from jumping’ or ‘to have a waiting heart.’^[12]

 

It has been recorded the sad way God’s spokesmen were rejected by Israel.  Jesus, also denounced the Pharisees as “sons of those who murdered the prophets”  Matt. 23:31  and V.37

 

Understanding the Lord’s Blessing

James 5:11 (NASB77)
¹¹  Behold, we count those blessed who endured. You have heard of the endurance of Job and have seen the outcome of the Lord’s dealings, that the Lord is full of compassion and is merciful.

 

V.11a – We count those blessed who endured….

We would be ‘we believers’ look at these as examples for us today of people enduring difficult circumstances.  Bottom Line:  God’s blessing does not come to people who do great things, but to people who endure.

 

V.11b  –  You have heard of the endurance of Job and have seen the outcome of the Lord’s dealings,

 

The 5^th motive for patient endurance of trials are derived from the reflecting on the account of how Job endured great suffering while remaining faithful to God.  It reflects the great issue between Satan and God on will man willing serve God even when suffering trials?

Job’s many losses to the point of he worst one when he lost the sense of God’s presence.  Yet job’s triumphant statement “Though He slay me, I will hope in Him”  Job 13:15…   He presents his position of patiently accepting his trials.

 

Four important divine purposes for Job’s suffering are:

1 – to test his faith and prove it genuine

2 – to thwart Satan’s attempt to destroy that faith

3 – to strengthen Job’s faith and enable him to see God more clearly

4 – to increase Job’s blessedness.

 

These were realized because in spite of the many trials he remained loyal to God.    Job 42:10-17

 

 

LBC states:

You have heard of Job’s perseverance.  Job may have complained, but he did not stop trusting or obeying God (see Job 1:21; 2:10; 16:19–21; 19:25–27). And the Lord did deliver and restore him (see Job 42:12). The believers, after all the suffering they had endured thus far, were encouraged not to give up—God would deliver and reward them.

 What the Lord finally brought about.  In an age of instant solutions and results, how the word finally grinds against our will. We would much rather read “quickly” or “immediately” than be reminded again that God’s timing and priorities are different from ours. But perseverance is never instantaneous. There are no shortcuts to what the Lord brings about; the pathway before us is perseverance. Any explanation of the Christian faith that overlooks or denies the importance of perseverance will disappoint those who believe it.

We can see clearly from Job’s life that perseverance is not the result of understanding. Job never received an explanation from God for his suffering. This is partly because pain is often a part of life that must be endured beyond explanations. There are many things we can understand, but not everything. God’s purpose is not that we just develop a mind full of explanations and answers; his purpose is to bring us to a place where we trust him.

 The Lord is very compassionate and merciful.  God does not enjoy watching his people suffer. He allows them to face such pain because a greater good will be produced. Some who have suffered a great deal more than any of us have unashamedly praised God: “Because of the Lord’s great love we are not consumed, for his compassions never fail” (Lamentations 3:22 niv see also Psalm 103:8; 111:4). In the meantime, James encourages his readers to trust in God, wait patiently, persevere, and remember God’s incredible love, compassion, and mercy for his people.

Here, as in 2:13, when James has led us to a place of real challenge, he makes the challenge possible by adding the hope of God’s mercy. Left with our own resources, perseverance is beyond us. Our trust in God must combine the desire to persevere and the willingness to receive God’s help. God can help us persevere. He can even help us want to persevere. But he will not force us to persevere if that is not our desire. “For it is God who is at work in you, enabling you both to will and to work for his good pleasure” (Philippians 2:13 nrsv).^[13]

 

 

V-llc – that the Lord is full of compassion (olktirmon G3629, LN88.81) and is merciful (polysplanchnos G4184, LN25.52). (Ja5v11c)

 

Greek word  “polysplanchnos” – It literally means “many-boweled,” reflecting the Hebrew idiom which spoke of the bowels or stomach as the seat of emotion. To say that God is “many-boweled” is to affirm that He has an enormous capacity of compassion and mercy.

 

LN 88.81 οἰκτίρμων, ον: (derivative of οἰκτίρω ‘to have mercy,’ 88.80) pertaining to showing mercy or compassion—‘merciful, compassionate.’ γίνεσθε οἰκτίρμονες καθὼς καὶ ὁ πατὴρ ὑμῶν οἰκτίρμων ἐστίν ‘be merciful, just as your Father is merciful’ Lk 6:36. In a number of languages expressions involving showing mercy or being merciful are expressed in highly idiomatic ways, for example, ‘to show one’s heart toward,’ ‘to feel in one’s stomach for,’ ‘to have one’s heart go out toward,’ or ‘to treat as a loving child.’^[14]

 

James 5:12 (NASB77)
¹²  But above all, my brethren, do not swear, either by heaven or by earth or with any other oath; but let your yes be yes, and your no, no; so that you may not fall under judgment.

The phase:  “But above all,” – accelerates the importance of our ‘speech”.   How believers speaks reveals what is in their heart. 

 

V.12b – refers to the taking of oaths.  In the Jewish system there was an elaborate system for the swearing of oaths.   This was a ‘man-made’ system and the Christians there were encouraged NOT to bring that system into the church.   There is a foolishness in taking quick oaths and not considering the ramifications for that day and in the future.

Oaths are OK for Christians, but honest intent needs be behind them.  One might take ‘an oath’ in the court system. 

Joshua 2:12-20 – an oath was given to Rahab that she would be spared.

 

V.12c – Let your “yes” mean yes…  and your ‘no’ mean no.

Matthew 5:37 (NASB77)
³⁷  “But let your statement be, ‘Yes, yes’ or ‘No, no’; and anything beyond these is of evil.

 

V.12d – The Motivation that you would not ‘fall under judgment’.

=====

 

James 5:13-18  –  The power of righteous Praying…

James 5:13-18 (NASB77)
¹³  Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing praises.
¹⁴  Is anyone among you sick? 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  and the prayer offered in faith will restore the one who is sick, and the Lord will raise him up, and if he has committed sins, they will be forgiven him.
¹⁶  Therefore, confess your sins to one another, and pray for one another, so that you may be healed. The effective prayer of a righteous man can accomplish much.
¹⁷  Elijah was a man with a nature like ours, and he prayed earnestly that it might not rain; and it did not rain on the earth for three years and six months.
¹⁸  And he prayed again, and the sky poured rain, and the earth produced its fruit.

 

V.13 – Is anyone among you suffering (Kakopatheo LN24.89)? Let him pray. Is anyone cheerful? Let him sing praises.

The point James is making is that if you are ‘suffering’, then you need to be praying?  The question is what is one suffering from?  At first brush one might consider it is sickness or health issues.

“Suffering” (kakopautheo – G2553 – LN24.89)  Sense to suffer (pain)…..  (Ja5-Suffering)

G 2553 κακοπαθέω [kakopatheo /kak·op·ath·eh·o/] v. From the same as 2552; TDNT 5:936; TDNTA 798; GK 2802; Four occurrences; AV translates as “endure hardness” once, “suffer trouble” once, “endure affliction” once, and “be afflicted” once. 1 to suffer (endure) evils (hardships, troubles). 2 to be afflicted.^[15]

24.89 κακοπαθέω; κακοπάθεια, ας f: to suffer physical pain, hardship and distress—‘to suffer distress, to suffer pain, suffering hardship….‘because of which I suffer as a criminal to the point of being chained’ 2 ‘but in everything exhibit self-control, endure suffering, and do the work of one who preaches the good news’ 2 Tm 4:5. In rendering ‘endure suffering,’ one must often expand somewhat the number of lexical items in order to convey the correct meaning, for example, ‘continue doing what you should even though you are suffering’ or ‘remain firm even though people cause you suffering.’… ‘fellow believers, consider the prophets as examples of suffering hardship with patience’ Jas 5:10.^[16]

Strongs:  =  “endure hardness”

Louw Nida = “Suffering hardships with patience”

 

2 Timothy 2:9 (NASB77)
⁹   for which I suffer hardship even to imprisonment as a criminal; but the word of God is not imprisoned.

2 Timothy 2:9 (NLT)
⁹  And because I preach this Good News, I am suffering (kakopatheo) and have been chained like a criminal. But the word of God cannot be chained.

(Ja5-Suffering2)

2 Timothy 2:9 – ESV   (2Tim2v9)

 

2 Timothy 4:5 (ESV)
⁵  As for you, always be sober-minded, endure suffering, (kakopatheo) do the work of an evangelist, fulfill your ministry.

Quote: McArthur:

Paul’s seventh command to Timothy was to endure hardship. The verb kakopatheō (endure hardship) literally means to suffer evil and was used by Paul earlier in this letter to describe his own suffering for the Lord (2:9). A few verses earlier, the apostle had used a closely related verb in asking Timothy to “suffer hardship with me, as a good soldier of Christ Jesus” (v. 3). At the time he wrote these words, he was “already being poured out as a drink offering” (4:6). For many years he had suffered countless hardships. “[I was] beaten times without number,” he said,

About Verse James 5:13 – he writes:

In view of the overall context of the epistle, particularly chapter 5, it is not surprising that James mentions suffering in 5:13. He calls on those who are suffering the persecution discussed in 5:1–11 to pray, since prayer taps the source of spiritual endurance. It would have been surprising if, in a letter to struggling, persecuted believers, James had neglected to mention prayer. A strong commitment to prayer is a prerequisite to enduring suffering and affliction.

The theme of verses 13–18, then, is prayer, which is mentioned in every one of those verses. James’s exhortation to prayer embraces the prayer life of the entire church. Individual believers are called to pray in verse 13, the elders in verses 14–15, and the congregation in verse 16. This section also reflects James’s compassionate pastoral care for his suffering flock; his main focus is on the casualties of the spiritual battle, the persecuted, weak, defeated believers.

As the context and the content of this section make clear, the subject is not physical illness or healing. Instead, its concern is with healing spiritual weakness, spiritual weariness, spiritual exhaustion, and spiritual depression through prayer, as well as dealing with the suffering and sin that accompanies it. To insert a discussion here on physical healing would be incongruous. Nothing in the preceding or following context would prepare James’s readers for that. But a section on how to help the casualties of persecution through prayer fits perfectly into the flow of James’s thought. Specifically, James discusses the relationship of prayer to comfort, restoration, fellowship, and power.^[17]

 

 

During this suffering one is to have a ‘cheerful’ attitude a d to sing praises.  Sing praises to God for comfort given.

 

James 5:14-15 (NASB77)
¹⁴  Is anyone among you sick (astheneo – G770 – LN23.144) ? 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  and the prayer offered in faith will restore the one who is sick, and the Lord will raise him up, and if he has committed sins, they will be forgiven him.

 

McArthur states:  Here is the most misunderstood and disputed portion of this passage. At first glance it appears to be teaching that sick believers can expect physical healing through the prayers of the elders. But such an interpretation is out of harmony with the context. And as noted in the previous point, the suffering James has in view is evil treatment, not physical illness.

It is true that, apart from the present verse, astheneō is translated sick eighteen times in the New Testament (e.g., Matt. 10:8; 25:36, 39; Mark 6:56; Luke 4:40; John 4:46; Acts 9:37). But it is also used fourteen times to refer to emotional or spiritual weakness (Acts 20:35; Rom. 4:19; 8:3; 14:1–2; 1 Cor. 8:11–12; 2 Cor. 11:21, 29; 12:10; 13:3–4, 9). Significantly, in all but three (Phil. 2:26–27; 2 Tim. 4:20) of astheneō’s appearances in the epistles it does not refer to physical sickness. Paul’s use of astheneō in 2 Corinthians 12:10 is especially noteworthy, since it there describes weakness produced by the sufferings of life—in a similar context as its usage in the present verse.

Translating astheneō “weak” here in keeping with its predominant usage in the epistles allows us to view this verse in a different light. James moves beyond the suffering believers of the previous point to address specifically those who have become weak by that suffering. The weak are those who have been defeated in the spiritual battle, who have lost the ability to endure their suffering. They are the fallen spiritual warriors, the exhausted, weary, depressed, defeated Christians. They have tried to draw on God’s power through prayer, but have lost motivation, even falling into sinful attitudes. Having hit bottom, they are not able to pray effectively on their own. In that condition, the spiritually weak need the help of the spiritually strong (cf. 1 Thess. 5:14).^[18]

 

V.14 – and in other areas of the Bible the term refers to ‘emotional or spiritual weakness’ – not physical sickness.  V.14 “Is anyone among you sick(astheneo)? Let him call for the elders of the church,^”  

(Ja5v14)

 

 

(Ja5v14S)

 

 

 

James 5:14-15 (NLT)
¹⁴  Are any of you sick? You should call for the elders of the church to come and pray over you, anointing you with oil in the name of the Lord.
¹⁵  Such a prayer offered in faith will heal the sick, and the Lord will make you well. And if you have committed any sins, you will be forgiven.

 

(Ja5v14C)

 

 

 (NASB77)
¹⁴  Is anyone among you sick? 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;

 

The New American Commentary:

Is this the kind of “praying over” that James meant? It certainly cannot be ruled out as the way the church should utter “powerful and effective” (cf. 5:16) prayer for the sick. Certainly, physical touch upon the sick person is in view both in this act of praying and in the anointing with oil. Rather than withdrawing from the sick like someone who is in “friendship with the world” (4:4), the elders should pray as those who receive “more grace” from God (4:6), who “gives generously to all without finding fault” (1:5). Praying as a group in such close proximity to the sick person intensifies and makes efficacious their faith for the healing.

The anointing with oil is not merely a kind of home remedy. As it is applied, the name of the Lord Jesus (cf. 1:1) is to be invoked. Olive oil, according to Old Testament and Jewish understanding, was prized for its nurturing of human well-being and for its healing properties. In Jesus’ and his disciples’ ministry, olive oil was utilized in their healings of the sick when combined with the preaching of repentance:

They went out and preached that people should repent. They drove out many demons and anointed many sick people with oil and healed them.… for Jesus’ name had become well known. (Mark 6:12–14)^[19]

 

The Expositor’s Bible Commentary:

13 With this verse James shifts the focus to prayer, a focus he will maintain through v. 18 and one with which many of the NT books move to their conclusions (e.g., Ro 15:30–32; Eph 6:18–20; Php 4:6; Col 4:2–4; 1 Th 5:16–18, 25; Phm 22; Heb 13:18–19; Jude 20). In this verse he addresses two common conditions of life. The first, expressed with the verb kakopatheō (the nominal form of which is used of the prophets in 5:10; GK 2802), can mean to experience the distress of various difficulties (2 Ti 2:9) or, on the other hand, to endure in the face of such suffering (2 Ti 4:5; cf. TLNT 2:238–40). Given that the word is set over against euthymeō (GK 2313), which means to be cheerful, the former meaning perhaps gets the nod. James has been concerned with appropriate Christian responses to trials from the very beginning (1:2–4), and here he emphasizes that difficulties are to be addressed with prayer. Perhaps, given the broader context, in which James has focused on oppression of the poor at the hands of the rich (5:1–6), he counters our natural human tendency to respond with hatred and even violence. Rather, we should respond with the godly posture of prayer, trusting God for justice and vindication (Davids, 192).

 

V.13 – 13 One circumstance that calls for prayer is the experience of being “in trouble.” Here James has used the verb form (kakopathei) of the noun kakopatheias, which he employed in v. 10 to describe the trouble experienced by the prophets. When such an experience comes, the Christian needs patience. He is not to grumble in bitter disgust (v. 9), nor is he to express himself in oaths (v. 12). Instead, “he should pray.” Patience comes from God, and prayer is an effective way to obtain it. James also urges anyone who is in good spirits to “sing songs of praise.” This too is prayer.

14 Sickness is another circumstance where prayer is needed, and concerning such prayer James gives detailed instructions. The sick person “should call for the elders of the church.” In Titus 1:5, 7 and Acts 20:17, 28 elders and bishops (or overseers) are equated. In Acts 20:28 the elders are instructed to shepherd (poimainein) the church of God; that is, to do the work of an overseer or pastor. That “elder,” “bishop,” “pastor” refer to the same office is also suggested in 1 Peter 5:1–4. Thus, the sick person is to call the pastors of the church “to pray over him and anoint him with oil.” Prayer is the more significant of the two ministries performed by the elders. “Pray” is the main verb, while “anoint” is a participle. Moreover, the overall emphasis of the paragraph is on prayer. So the anointing is a secondary action. There are a number of reasons for understanding this application of oil as medicinal rather than sacramental. The word aleipsantes (“anoint”) is not the usual word for sacramental or ritualistic anointing. James could have used the verb chriō if that had been what he had in mind. ^[20]

 

NICNT – Jam McKnight quote:

8.3.1. Suffering and Prayer (5:13a)

One condition James perceives in the messianic community is suffering: “Are any among you suffering?” As noted above, the singular subject and verb, even if applicable to anyone (and therefore to more than one person), leads more naturally to a translation like “Is anyone suffering among you?” Just what kind of suffering James has in mind is not immediately clear. The verb kakopatheō⁴⁴ appears twice in 2 Timothy (2:9; 4:5), where it appears to describe physical persecution. But the word is broader than that meaning and often describes hardship in war as well as ordinary hardships in life. It could be synonymous with “is sick” in James 5:14. Josephus, a contemporary of James, says “the soul, by being united to the body, is subject to miseries (kakopathei), and is not freed therefrom again but by death” (Apion 2.203). If one looks into James for concrete evidence for suffering, one would have to think of the various trials of 1:2–4, the implication of oppression in 1:9–11, the need for perseverance in 1:12–14, and the suffering of the marginalized in 1:26–27; 2:1–4, 14–17; and 5:1–6. And the appearance of the cognate noun in 5:10 (“suffering and patience”) suggests a connection with the marginalized who were enduring oppression at the hands of the rich farmers. Thus, “suffering” in 5:13a most likely refers to the suffering of the poor at the hand of the abusively powerful, and it would also describe the suffering inherent to persevering patience.

James calls the suffering person to pray. The prayer of the suffering, and one could take any number of passages from the prayerbook of Israel, might look like Psalm 30, and a prototypical experience with suffering and prayer is seen in Psalm 77. Psalms of Solomon 15:1 expresses the intent of James 5:13a: “When I was persecuted I called on the Lord’s name; I expected the help of Jacob’s God and I was saved. For you, O God, are the hope and refuge of the poor.”

 

V.14 – Thus James urges the sick person to summon the elders to pray “over” the sick person for healing. Besides the rather common Jewish practice of visiting the sick as an act of compassion and solidarity (Ps 35:13–14; Sir 7:35), a similar piece of advice for summoning the wise is found in the much later Babylonian Talmud, at Baba Bathra 116: “R. Phinehas b. Hama gave the following exposition: Whosoever has a sick person in his house should go to a Sage who will invoke [heavenly] mercy for him; as it is said: The wrath of a king is as messengers of death; but a wise man will pacify it [Prov 16:14].
It was also customary in the ancient world to anoint someone with oil. Such an act could be more medicinal, procedural, and connected to the natural healing process, as in Isaiah 1:6: the wounds “have not been drained, or bound up, or softened with oil.” The same is found in the parable of the Good Samaritan: “He went to him and bandaged his wounds, having poured oil and wine on them” (Luke 10:34).^[21]

 

V.15 – Has another Greek word that was translated “sick”  (kamno  G2577 LN23.142)  (Ja5V15sick)

 

Senses:  “to be fatigued”  and “to be sick (exhausted)”….

 

My Conclusion (be it accurate or not) is:

The word in V.13 carries a different meaning than the one in V.14.

V.13 – can be considered ‘sick’ from various trials.

V.14 – this carries the connotation of illness and needing pray and anointing with oil by the elders.

 

V.14 “anointing” (aleipho G218 LN47.14) – used several times in New Testament.  Quote “Thru The Bible”…

(Ja5v14anoint)

 

There are two Greek words which are translated “anoint” in the New Testament. One of them is used in a religious sense; that word is chrio in the Greek. From that we get the word Christos; Christ was the Anointed One. It means to anoint with some scented unguent or oil. It is used only five times in the New Testament, and it refers to the anointing of Christ by God the Father with the Holy Spirit.

The second word translated “anoint” is aleipho. It is used a number of times in the New Testament. In Matthew 6:17 we read, “But thou, when thou fastest, anoint thine head, and wash thy face.” That simply means to put oil on your hair so that you will look all right. Trench comments that aleipho is “the mundane and profane word.” The other, chrio, is “the sacred and religious word.” The word used in this verse in James is aleipho, and all it means is to rub with oil. You remember that when Hezekiah was sick, they put something medicinal on that boil he had. James is saying something very practical here. He says, “Call for the elders to pray, and go to the best doctor you can get.” You are to use medicine, my friend. It is a mistaken idea to say that this refers to some religious ceremony of putting a little oil from a bottle on someone’s head, as if that would have some healing merit in it. It has no merit whatsoever. James is too practical for that.

James is also a man of prayer. He says, “Call for the elders to pray.” This is the reason that when I get sick I ask others to pray. I believe in the priesthood of believers. James makes this very clear in the following verses—^[22]

 

James 5:17-18 (NASB77)
¹⁷  Elijah was a man with a nature like ours, and he prayed earnestly that it might not rain; and it did not rain on the earth for three years and six months.
¹⁸  And he prayed again, and the sky poured rain, and the earth produced its fruit.

 

The power of payer was explained by James referring back to Elijah. 

OT people to illustrate each of his major theme:

The nature of faith is found in the lives of Abraham and Rahab (2:21–25).

• Perseverance is exemplified by Job (5:11).
• Effective prayer is exemplified by Elijah (5:17–18).^[23]

 

ELIJAH WAS LIKE US

Elijah was human, a follower of God who sometimes got depressed or had doubts. He snatched defeat out of the jaws of victory when he ran from Jezebel after decisively crushing the prophets of Baal. But James uses Elijah as an example of someone who did not allow his own weaknesses to undermine his trust in God. Elijah’s weak belief in himself forced him to believe even more firmly in God. James is inviting us to identify with Elijah’s weakness so that we might develop the same honesty and power in prayer that Elijah exercised. The same God who listened to and acted on Elijah’s prayers will give attention to ours

 

Don’t stray from the truth……

James 5:19-20 (NASB77)
¹⁹  My brethren, if any among you strays from the truth, and one turns him back,
²⁰  let him know that he who turns a sinner from the error of his way will save his soul from death, and will cover a multitude of sins.

 

WHAT IS TRUTH?

• The truth is lived as well as believed (John 3:21).
• Jesus’ teaching is the truth; and when we know the truth, he, the truth, sets us free (John 8:31–32).
• The truth is a gift of the Holy Spirit, who is the spirit of truth and who guides us to the truth (John 16:13).
• Jesus came into the world to testify of the truth; we have the truth when we listen to him (John 18:37).
• We are called to obey the truth (Galatians 5:7), speak the truth in love (Ephesians 4:15), and love the truth (2 Thessalonians 2:10).
• We love with actions and in truth, and by doing so, we know we belong to the truth (1 John 3:18–19).

 

^[1] Barton, B. B., Veerman, D., & Wilson, N. S. (1992). James (pp. 122–123). Wheaton, IL: Tyndale House Publishers.

^[2] Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.

^[3] Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 398). New York: United Bible Societies.

^[4] Barton, B. B., Veerman, D., & Wilson, N. S. (1992). James (p. 124). Wheaton, IL: Tyndale House Publishers.

^[5] Barton, B. B., Veerman, D., & Wilson, N. S. (1992). James (p. 125). Wheaton, IL: Tyndale House Publishers.

^[6] Barton, B. B., Veerman, D., & Wilson, N. S. (1992). James (pp. 126–127). Wheaton, IL: Tyndale House Publishers.

^[7] Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.

^[8] Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.

^[9] Barton, B. B., Veerman, D., & Wilson, N. S. (1992). James (p. 130). Wheaton, IL: Tyndale House Publishers.

^[10] Barton, B. B., Veerman, D., & Wilson, N. S. (1992). James (p. 131). Wheaton, IL: Tyndale House Publishers.

^[11] Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.

^[12] Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 306). New York: United Bible Societies.

^[13] Barton, B. B., Veerman, D., & Wilson, N. S. (1992). James (pp. 134–135). Wheaton, IL: Tyndale House Publishers.

^[14] Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 750). New York: United Bible Societies.

^[15] Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.

^[16] Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 286). New York: United Bible Societies.

^[17] MacArthur, J. F., Jr. (1998). James (pp. 274–275). Chicago: Moody Press.

^[18] MacArthur, J. F., Jr. (1998). James (pp. 276–277). Chicago: Moody Press.

^[19] Richardson, K. A. (1997). James (Vol. 36, pp. 232–233). Nashville: Broadman & Holman Publishers.

^[20] Burdick, D. W. (1981). James. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Hebrews through Revelation (Vol. 12, pp. 203–204). Grand Rapids, MI: Zondervan Publishing House.

^[21] McKnight, S. (2011). The Letter of James (p. 438). Grand Rapids, MI; Cambridge, UK: William B. Eerdmans Publishing Company.

^[22] McGee, J. V. (1991). Thru the Bible commentary: The Epistles (James) (electronic ed., Vol. 53, pp. 111–112). Nashville: Thomas Nelson.

^[23] Barton, B. B., Veerman, D., & Wilson, N. S. (1992). James (pp. 142–143). Wheaton, IL: Tyndale House Publishers.