5:1. Go [age {ag'-eh: part, sent}; come, come now] to now [nun {noon: adj, adv}; now, henceforth, hereafter, the present time], ye rich [(plousioi) plousios {ploo'-see-os: adj, pron, voc, m, pl}; rich, wealthy, abounding in material resources] men, weep[(klausate) klaio {klah'-yo: v, imper, aor, act, 2 per, pl}; to weep, to sob, wail aloud (rather than crying silently), weeping as the sign of pain and grief for the thing signified]and howl [(ololuzontes) ololuzo {ol-ol-ood'-zo: v, part, pres, act, nom, m, 2 per, pl}; to cry aloud in invocation, to howl, utter cries of distress, lament, bewail] for your miseries [(talaiporiais) talaiporia {tal-ahee-po-ree'-ah: n, dat, f, pl}; hardship, trouble, calamity, misery] that shall come upon [(eperchomenais) eperchomai {ep-er'-khom-ahee: v, part, pres, mid/pass, dep, dat, f, pl}; (used of time) to come upon, be at hand] you.
 

    These opening verses of James are addressed to either wealthy Jewish believers who have misused their money, or they were written to wealthy Jews (non-believers) who misused their money. But either way, the misuse of money is the issue here. ⁽¹⁾   One of the themes that run through this chapter is trouble, and here it is money trouble. William Barclay states that James has two purposes here, "First, he aims to show the ultimate worthlessness of all earthly riches; and second, he aims to show the detestable character of those who possess riches. By doing this his aim is to prevent his readers from placing all their hopes and aims and desires on earthly things." ⁽²⁾ The Bible does not discourage the acquiring of wealth, but it does condemn acquiring it by improper means or using it improperly. James isn't condemning wealth here, but the people who have gained their riches by exploiting others. When James tells them to "weep" and "howl," he's not giving them a plea for reform, but a warning of their certain judgment (5:1-6). Literally, he is telling them to "burst into weeping," and "howl with grief," ⁽³⁾  because God's judgement is at hand. The joy of their wealth was about to turn into "miseries," or "trouble." Some people have "money troubles," others have "God troubles." Which would you rather have?
 

1. One of the greatest enticements that this world has to offer the person is riches.  a. Riches can keep a person from being ___________________.  (Matthew 19.21-24) Matthew 19:21-24  "Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me.  [22]  But when the young man heard that saying, he went away sorrowful: for he had great possessions.  [23]  Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven.  [24]  And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." b. The acquisition or seeking after riches can lead to a false sense of security. Why? (Luke 12.16-21) Luke 12:16-21  "And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully:  [17]  And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits?  [18]  And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods.  [19]  And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.  [20]  But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided?  [21]  So is he that layeth up treasure for himself, and is not rich toward God." c. Though Jesus does not condemn the acquisition of wealthy (see Luke 16.8-12), we as believers are warned against allowing money to become an idol to us. (see Luke 16.13) Luke 16:8-12  "And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light.   [9]  And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations.   [10]  He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much.   [11]  If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?   [12]  And if ye have not been faithful in that which is another man's, who shall give you that which is your own?" Luke 16:13  "No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon."

5:2. Your riches [ploutos {ploo'-tos: n, nom, m, sg}; riches, wealth, material goods, money, possessions]are corrupted [(sesepen) sepo {say'-po: v, indic, perf, act, 3 per, sg}; to putrefy, rot, be corrupted, rotten], and your garments [(imatia) imation {him-at'-ee-on: n, nom, neut, pl}; a dress (inner or outer), apparel, cloak, clothes, garment, raiment, robe, vesture] are motheaten [(setobrota) setobrotos {say-tob'-ro-tos: adj, nom, neut, pl}; moth-eaten].
 

    James is giving us a picture of wealthy people who have plied up riches solely for their own selfish purposes. They have stored up far more than they can ever use themselves, while others have gone without. The perishable things have been allowed to spoil ("corrupted"), and their closets that are bulging with clothes have become ruined ("moth-eaten") without ever being used. ⁽⁴⁾
 

2. Riches that are hoarded often rot, without ever being of value to anyone.  Corrupted in vvs 2 is the Greek {sepo {say'-po}, which is found no where else in the New Testament. Sepo means "to cause to rot".  Apply this to our lives today! 3. Why does the Lord give the believer riches? (1 Corinthians 16.1-3) 1 Corinthians 16:1-3  "Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye.   [2]  Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.   [3]  And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem."

5:3 . Your gold [chrusos {khroo-sos': n, nom, m, sg}; gold, precious things made of gold (ornaments)] and silver [arguros {ar'-goo-ros: n, nom, m, sg}; silver, anything made of silver, money] is cankered [(katiotai) katioo {kat-ee-o'-o: v, indic, perf, pass, 3 per, sg}; to cover with rust]; and the rust [ios {ee-os': n, nom, m, sg}; rust] of them shall be a witness [marturion {mar-too'-ree-on: n, acc, neut, sg}; something evidential, evidence given, testimony, witness] against you, and shall eat [(phagetai) esthio {es-thee'-o: v, indic, fut, mid, dep, 3 per, sg}; of rust that will devour and consume, to eat] your flesh [(sarkas) sarx {sarx: n, acc, f, pl}; flesh (as stripped of the skin), to torture one with eternal penal torments] as it were fire [pur {poor: n, nom, neut, sg}; fire, to purify].  Ye have heaped treasure [(ethesaurisate) thesaurizo {thay-sow-rid'-zo:v, indic, aor, act, 2 per, pl}; to accumulate riches, lay up treasure, heap treasure up together] together for the last [(eschatais) eschatos {es'-khat-os: adj, dat, f, pl}; of the time nearest the return of Christ from heaven and the consummation of the divine kingdom, of the last days from the time of Christ's birth to His return] days [(emerais) emera {ay-mer'-ah: n, dat, f, pl}; of time of life or activity].
 

    The wealthys' gold and silver became "cankered," and also has "rust." We know that gold and silver doesn't rust, but James is using a "hyperbole"(an exaggeration) here to express a truth. ⁽⁵⁾ Gold darkens, and silver tarnishes as they corrode, and they lose their luster. Instead of being used for good, it was stored away and corroded. As the gold and silver lost its luster ("rust" is sometimes translated "poison," as in 3:8, and Rom.3:13) the poison of greed for more new gold and sliver sets in. ⁽⁶⁾   The lost luster of their riches bore witness against their selfishness, and will testify against them again at the judgment. In the process of heaping up their treasures for the last days, they forgot that judgment would come also. ⁽⁷⁾  William MacDonald says the phrase, "shall eat your flesh as it were fire," means that their failure to use their wealth for the good of others would cause them great suffering and remorse when their eyes are opened at the time of judgment. ⁽⁸⁾
 

4. Those who trust in riches rather than Christ trust in a __________________________ thing. (see 1 John 2:17) 1 John 2:17  "And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever." 5. Hoarded riches tarnish and dull in the air of this world, just as the Christian's brightness dulls when he ____________  around him rather than to Christ. (see Luke 11:33-36) Luke 11:33-36  "No man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light.   [34]  The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light; but when thine eye is evil, thy body also is full of darkness.   [35]  Take heed therefore that the light which is in thee be not darkness.   [36]  If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light."

 

5:4. Behold [idou {id-oo': part, sent}; to call to attention, lo!, behold, see], the hire [misthos {mis-thos': n, nom, m, sg}; pay for service, hire, wages] of the labourers [(ergaton) ergates {er-gat'-ace: n, gen, m, pl}; laborer, worker, one who works for hire] who have reaped down [(amesanton) amao {am-ah'-o: v, part, aor, act, gen, m, pl}; to collect, reap, mow or cut down] your fields[(choras) chora {kho'-rah: n, acc, f, pl}; fields, grounds, land], which is of you kept back by fraud [(aphusteremenos) apostereo {ap-os-ter-eh'-o: v, part, perf, pass, nom, m, sg}; to be unjustly withheld, defraud, destitute, kept back by fraud], crieth [(krazei) krazo {krad'-zo: v, indic, pres, act, 3 per, sg}; to cry for vengeance, to "croak" (as a raven) or scream, to call aloud (shriek, exclaim, entreat), cry out]: and the cries  [( boai) boe {bo-ay': n, nom, f, pl}; outcry, exclamation, to cry out for help] of them which have reaped [(therisanton) therizo {ther-id'-zo: v, part, aor, act, gen, m, pl}; to harvest, reap] are entered into [(eiseleluthan) eiserchomai {ice-er'-khom-ahee: v, indic, perf, act, 3 per, pl}; to be heard, to enter in, come into] the ears [(ota) ous {ooce: n, acc, neut, pl}; the ear] of the Lord [(kuriou) kurios {koo'-ree-os: n, gen, m, sg}; supreme in authority, God, Lord, master] of sabaoth [Sabaoth {sab-ah-owth': n, gen, m, pl}; heavenly hosts, armies, a military epithet of God].

    In verse 4, we see that these wealthy people had hired laborers and promised to pay them a specific amount, but held back when it was time to pay. The term "kept back" in the Greek implies that the laborers will never get their salaries. The Parable of the Laborers in Matthew 20:1-16, gives us some idea of the hiring and paying practices during this time period. Also, God gave definite instructions concerning the laboring man to protect him from the oppressive employer (Deut.24:14-15; Lev.19:13; Jer.22:13). We see the wealthy employers in this verse didn't care about God's Word, but that will change. The term "Lord of Sabaoth" is giving us a picture of a wealthy person who is withholding the wages and then looks up to see the Lord's army coming against him because of his deeds (Isa.1:9; Rom.9:29). ⁽⁹⁾   The Lord hears the cries of the poor, and when He returns He will put things right.
 
 

6.  Those who were wealthy at the expense of the poor will eventually pay for their evil, because God hears the _______ of the poor. (Deuteronomy 24:14-15) Deuteronomy 24:14-15  "Thou shalt not oppress an hired servant that is poor and needy, whether he be of thy brethren, or of thy strangers that are in thy land within thy gates:  [15]  At his day thou shalt give him his hire, neither shall the sun go down upon it; for he is poor, and setteth his heart upon it: lest he cry against thee unto the LORD, and it be sin unto thee." 7. The rich often feel that their riches will protect them. What does "Lord of Sabaoth" mean? How does it apply here in this context?  (Isaiah 5:14-16) Isaiah 5:14-16  "Therefore hell hath enlarged herself, and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it.   [15]  And the mean man shall be brought down, and the mighty man shall be humbled, and the eyes of the lofty shall be humbled:   [16]  But the LORD of hosts shall be exalted in judgment, and God that is holy shall be sanctified in righteousness."

5:5. Ye have lived in pleasure [(etruphesate) truphao {troo-fah'-o: v, indic, aor, act, 2 per, pl}; to live delicately and luxuriously, to indulge in luxury, live in pleasure] on the earth  [(ges) ge {ghay: n, gen, f, sg}; country, earth, ground, land, world], and been wanton [(espatalesate) spatalao {spat-al-ah'-o: v, indic, aor, act, 2 per, pl}; live in pleasure, to live luxuriously, voluptuously, wantonly]; ye have nourished [(ethrepsate) trepho {tref'-o: v, indic, aor, act, 2 per, pl}; to gorge, pamper, to fatten] your hearts [(kardias) kardia {kar-dee'-ah: n, acc, f, pl}; the heart, the vigor and sense of physical life], as in a day [emera {ay-mer'-ah: n, dat, f, sg}; the day of God's final judgement]of slaughter [(sphages) sphage {sfag-ay': gen, sg, f, n}; butchery, destruction, slaughter].
 

    The wealthy were living the life of luxury at the expense of the poor. They were feeding themselves on their riches and starving the poor to death. James pictures them as cattle that were being fattened for the slaughter. The rich were like a "fatted calf" (Mal.4:2). This calf was stall-fed and allowed to eat all they wanted, in fact they were even forced to eat more. Then the calf would be killed for a special occasion (1 Sam.28:24; Luke 15:23). It was a custom to kill the animal, cook it, and eat it all in the same day. ⁽¹⁰⁾   The rich had gorged themselves at the expense of the poor and were now awaiting the slaughter when the Lord would return to judge them.
 
 

8. "As in a day of slaughter" in this text refers to the rich being like the "fatted calf".  This was a stall fed animal that was allowed to eat all they wanted - until the Judgment Day. How does this apply to the rich? How should this make me feel?

5:6. Ye have condemned [(katedikasate) katadikazo {kat-ad-ik-ad'-zo: v, indic, aor, act, 2 per, pl}; to give judgment against, condemn, pronounce guilty] and killed [(ephoneusate) phoneuo {fon-yoo'-o: v, indic, aor, act, 2 per, pl}; to be a murderer, kill, slay] the just [(dikaion) dikaios {dik'-ah-yos: adj, pron, acc, m, sg}; upright, righteous, virtuous, keeping the command of God]; and he doth not resist [(antitassetai) antitasso {an-tee-tas'-so: v, indic, pres, mid, 3 per, sg}; to set oneself in opposition, resist] you.
 

    The wealthy had "condemned" and "killed" people who had done nothing wrong. The word "condemned" implies that they were using their power and influence to accomplish this. James tells us that it was so bad that the poor person couldn't even "resist," because they were overwhelmed and helpless.
 
 

9. Have you ever been killed or condemned by those who were all powerful? What does God our Savior promise us? (See James 5:7)

5:7. Be patient [(makrothumesate) makrothumeo {mak-roth-oo-meh'-o: v, imper, aor, act, 2 per, pl}; to have patience, endure patiently, wait with patient expectation] therefore [oun {oon: conj, super}; accordingly, then, now then, therefore], brethren [(adelphoi) adelphos {ad-el-fos': n, voc, m, pl}; from the same womb, a brother, one of the same nation or nature, one of equal rank and dignity, a member of the Christian community], unto the coming [(parousias) parousia {par-oo-see'-ah: n, gen, f, sg}; advent or return of Christ to judge the world at the end of the age; coming, arrival, advent] of the Lord [(kuriou) kurios {koo'-ree-os: n, gen, m, sg}; supreme in authority, God, Lord, master].  Behold [idou {id-oo': part, sent}; used to call attention to; behold, lo, see], the husbandman [georgos {gheh-ore-gos': n, nom, m, sg}; a husbandman, one who tills the earth, a land-worker, farmer] waiteth [(ekdechetai) ekdechomai {ek-dekh'-om-ahee: v, indic, pres, mid/pass, dep, 3 per, sg}; to look for, expect, wait for, await] for the precious [(timion) timios {tim'-ee-os: adj, acc, m, sg}; held in honor, esteemed, especially dear, precious] fruit[(karpon) karpos {kar-pos': n, acc, m, sg}; fruit] of the earth [(ges) ge {ghay: n, gen, f, sg}; soil, ground, land], and hath long patience [(makrothumon) makrothumeo {mak-roth-oo-meh'-o: v, part, pres, act, nom, m, sg}; to have patience, endure patiently, wait with patient expectation] for it, until he receive the early [(proimon) proimos {pro'-ee-mos: adj, pron, acc, m, sg}; dawning, early]and latter rain [(opsimon) opsimos {op'-sim-os: adj, pron, acc, m, sg}; later, vernal showering].
 

5:8. Be ye also patient [(makrothumesate) makrothumeo {mak-roth-oo-meh'-o: v, imper, aor, act, 2 per, pl}; to have patience, endure patiently, wait with patient expectation]; stablish [(sterixate) sterizo {stay-rid'-zo: v, imper, aor, act, 2 per, pl}; to strengthen, make firm, establish, confirm, render constant] your hearts [(kardias) kardia {kar-dee'-ah: n, acc, f, pl}; the heart, the seat and center of all the physical and spiritual life, the mind]: for the coming [parousia {par-oo-see'-ah: n, nom, f, sg}; advent or return of Christ to judge the world at the end of the age; coming, arrival, advent] of the Lord [(kuriou) kurios {koo'-ree-os: n, gen, m, sg}; supreme in authority, God, Lord, master] draweth nigh [(eggiken) eggizo {eng-id'-zo: v, indic, perf, act, 3 per, sg}; to draw or come near, to approach, is at hand].
 
 

10. Though it may seem hard at times (and it is), Jesus is returning - and whether He returns in our lifetime or not, we do know that His Judgment will balance all things in the end. We are therefore to be patient like the farmer, knowing that He could come at any time. (see John 14:2-3; Acts 1:11; 1 Cor.15:51-52; Phil.3:20; Col.3:4; 1 Thess.1:10; 1 Tim.6:14; 1 Pet.3:3-4) How should this effect our behavior?

    In verses 7 and 8, James tells the poor Christian to be "patient" because the Lord was returning ("the coming of the Lord," parousia). The word "patient" (in verses 7 and 8) literally means to be waiting steadfastly and expectantly. The language of these two verses is that of the Rapture event (1 Thess.4:16-18). Some could argue that James simply is writing in broad terms about the return of Christ, but the language used here implies the impending return of Christ (verse8, "nigh," literally "is at hand," or "in the vicinity, or close by."). ⁽¹¹⁾ Renald Showers in his book, "Maranatha, Our Lord, Come," quotes Douglas J. Moo, "The early Christians' conviction that the parousia was 'near', or 'imminent', meant that they fully believed that it could transpire within a very short period of time - not that it had to." ⁽¹²⁾   I do not believe that James was talking about 2^nd coming of the Lord, because many signs were given that would have to take place before this event would happen (Matt.24:4-28). There are no such signs given to the church before the Rapture could happen. The church was to live in expectancy of the Lord's return and their giving an account to Him for their behavior (John 14:2-3; Acts 1:11; 1 Cor.15:51-52; Phil.3:20; Col.3:4; 1 Thess.1:10; 1 Tim.6:14; 1 Pet.3:3-4). ⁽¹³⁾   In this verse the mistreated Christians' hope of deliverance from their circumstances could happen at any time. They were to be patient like the farmer who waits for his crops to come up (there is the certainty that the crops would come at the right time).
 

5:9. Grudge [(stenazete) stenazo {sten-ad'-zo: v, imper, pres, act, 2 per, pl}; to give vent to querulous or censorious feelings, grumble from impatience, ill-humor] not one against [(kat) kata {kat-ah': prep, gen}; against, down upon] another [allelon {al-lay'-lone: n, pron, gen, m, 2 per, pl}; one another, each other], brethren [(adelphoi) adelphos {ad-el-fos': n, voc, m, pl}; from the same womb, a brother, one of the same nation or nature, one of equal rank and dignity, a member of the Christian community], lest ye be condemned [(krithete) krino {kree'-no: v, subj, aor, pass, 2 per, pl}; to judge, to pronounce sentence against, condemn, adjudge guilty, sentence, damn]: behold  [idou {id-oo': particle}; used to call attention to; behold, lo, see], the judge [krites {kree-tace': n, nom, m, sg}; a judge, he who decides] standeth [(esteken) istemi {his'-tay-mee: v, indic, perf, act, 3 per, sg}; is standing now] before [pro {pro: prep, gen}; before, in front of, in the presence of, in advance of] the door [(thuron) thura {thoo'-rah: n, gen, f, pl}; a door or entrance, gate].
 

    James tells his readers to live righteously until the coming of the Lord, and not to complain because they themselves would stand before the Lord to give account for their actions. Dr. Mal Couch translates verse 9, "Behold, the Judge, as it were, even now is approaching the door." ⁽¹⁴⁾   Verse 9 also speaks of the Lord's sudden return (Rapture) to judge the believers (1 Cor.3:15). He's approaching the door now, are you ready to stand before Him?
 
 

Session Two

5:10. Take [(labete) lambano {lam-ban'-o: v, imper, aor, act, 2 per, pl}; to take one as an example of a thing, for imitation], my brethren [(adelphoi) adelphos {ad-el-fos': n, voc, m, pl}; from the same womb, a brother, one of the same nation or nature, one of equal rank and dignity, a member of the Christian community], the prophets [(prophetas) prophetes {prof-ay'-tace: n, acc, m, pl}; a foreteller ("prophet"), an inspired speaker, a prophet], who have spoken [(elalesan) laleo {lal-eh'-o: v, indic, aor, act, 3 per, pl}; to talk, utter words, preach, say, speak, tell, utter, declare] in the name [(onomati) onoma {on'-om-ah: n, dat, neut, sg}; a name, title, character, reputation, person] of the Lord [(kuriou) kurios {koo'-ree-os: n, gen, m, sg}; supreme in authority, God, Lord, master], for an example [upodeigma {hoop-od'-igue-mah: n, acc, neut, sg}; to show, forewarn, an example or pattern to be imitated in suffering] of suffering affliction [(kakopathias) kakopatheia {kak-op-ath'-i-ah: n, gen, f, sg}; to suffer misfortune, hardship, suffering evil, bearing affliction], and of patience [(makrothumias) makrothumia {mak-roth-oo-mee'-ah: n, gen, f, sg}; to be long-suffering, forbearance, self-restraint before proceeding to action. The quality of a person who is able to avenge himself yet refrains from doing so, patience].
 

    In the next few verses' James gave the afflicted Christians some examples of other faithful believers who suffered much, but patiently waited on God. Here in verse 10, we have the example of the prophets who suffered and yet were patient. The term "suffering afflictions," carries the idea that they not only had to endure the normal hardships of life, but they also endured evil at the hands of others. Yet through all this they were patient. "Patience" literally means "stood under alone." These men often stood alone and carried the burden by themselves, and were in God's will when they did it. The example of the prophets should encourage and remind us that God cares for us when we go through suffering for His sake. ⁽¹⁵⁾
 
 

bibleteacher.org: Daniel was thrown in the lion's den by Darius, King of Babylon. Ezekiel was hounded by Jezebel, that evil Queen. Jeremiah was thrown into an abandoned cistern to die. God's prophets have always suffered to proclaim the message of God. Stephen was stoned while Saul of Tarsus looked on. Foxes' Book of Martyrs states: "James the Great The next martyr we meet with, according to St. Luke, in the History of the Apsotles' Acts, was James the son of Zebedee, the elder brother of John, and a relative of our Lord; for his mother Salome was cousin-german to the Virgin Mary. It was not until ten years after the death of Stephen that the second martyrdom took place; for no sooner had Herod Agrippa been appointed governor of Judea, than, with a view to ingratiate himself with them, he raised a sharp persecution against the Christians, and determined to make an effectual blow, by striking at their leaders. The account given us by an eminent primitive writer, Clemens Alexandrinus, ought not to be overlooked; that, as James was led to the place of martyrdom, his accuser was brought to repent of his conduct by the apostle's extraordinary courage and undauntedness, and fell down at his feet to request his pardon, professing himself a Christian, and resolving that James should not receive the crown of martyrdom alone. Hence they were both beheaded at the same time. Thus did the first apostolic martyr cheerfully and resolutely receive that cup, which he had told our Savior he was ready to drink. Timon and Parmenas suffered martyrdom about the same time; the one at Philippi, and the other in Macedonia. These events took place A.D. 44."

1. The Prophets, the saints of God who carried His Word to the population at large, were persecuted for their efforts. Why?  2. What does it mean to "speak in the name of the Lord"? (Isaiah 42:8) Isaiah 42:8  "I am the LORD: that is my name: and my glory will I not give to another, neither my praise to graven images." Jeremiah 7:11 " Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the LORD." 3. In ancient times, the "name" carried great significance. The name signified power. The name signified majesty, and authority. What is the greatest Name? (Psalms 148:13; Philippians 2:9) Psalms 148:13  "Let them praise the name of the LORD: for his name alone is excellent; his glory is above the earth and heaven." Philippians 2:9  "Wherefore God also hath highly exalted him, and given him a name which is above every name" 4. The prophets were, therefore, representatives or ambassadors of Another, not of themselves. We, too, are representative people, ambassadors for God (2 Corinthians 5:19-21, 6:1) 2 Corinthians 5:19-21, 6:1 "To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.  [20]  Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God.  [21]  For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.  ...   [6:1] We then, as workers together with him, beseech you also that ye receive not the grace of God in vain." 5. As ambassadors for the Great Ambassador, what can we expect from this world? (John 15:20-23) John 15:20-23 "Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also.  [21]  But all these things will they do unto you for my name's sake, because they know not him that sent me.  [22]  If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin.  [23]  He that hateth me hateth my Father also."

5:11. Behold, we count them happy [(makarizomen) makarizo {mak-ar-id'-zo: v, indic, pres, act, 1 per, pl}; pronounce or esteem fortunate, call blessed, count happy] which endure [(upomeinantas) upomeno {hoop-om-en'-o: def, art, acc, masc, pl}; under, to remain, to remain under, to persevere, endure, sustain, bear up under, suffer, as a load of miseries, adversities, persecutions or provocations with faith]. Ye have heard [(ekousate) akouo {ak-oo'-o: v, indic, aor, act, 2 per, pl}; to understand, comprehend, to perceive the sense of what is said] of the patience [(upomonen) upomone {hoop-om-on-ay': n, acc, f, sg}; endurance, patience, perseverance or constancy under suffering in faith and duty, the precept of constancy toward God, waiting] of Job, and have seen [(eidete) eidon {i'-don: v, indic, aor, act, 2 per, pl}; to perceive with the eyes, to know, be aware, understand] the end [telos {tel'-os: n, acc, neut, sg}; the final dealing, developed issue, the point aimed at as a limit, the conclusion of an act or state, result] of the Lord [kurios {koo'-ree-os: n, nom, m, sg}; supreme in authority, God, Lord, master]; that the Lord [(kuriou) kurios {koo'-ree-os: n, gen, m, sg}; supreme in authority, God, Lord, master] is very pitiful [polusplagchnos {pol-oo'-splankh-nos: adj, nom, m, sg}; very (great) merciful, extremely (abounding) compassionate, very pitiful], and of tender mercy [oiktirmon {oyk-tir'-mone: adj, nom, m, sg}; compassionate, merciful, of tender mercy, to pity].
 

    This last example that James gives to encourage the afflicted Christians is Job. Here was a righteous man who suffered and lost just about everything in a very short period of time. Yet Job never cursed God, or turned away from Him even through he didn't understand what God was doing. In the end the Lord was very "pitiful," and showed His "tender mercy" toward Job. James is saying that in the end God showed super-abounding compassion and tender mercy toward Job because his faithfulness through his trials. God gave Job twice as much as he had before (Job 42:10-15). Likewise, while Christians may not understand what God's purpose is for their suffering, they can know that God has compassion and mercy for them also.
 
 

6. Did Job understand why he was suffering? Do we always understand why we suffer? Illustration: Mom and liver as a child at supper. 7. What are some of the Scriptural reasons for suffering? a. Because the believer is under Divine Discipline: Psa 38; Heb 12.1-15  b. Because the Potter wants to illustrate His truths through His clay: Jonah  c. Because the King of Glory wants to be To Glorify God: (John 9:1-3) John 9:1-3  "And as Jesus passed by, he saw a man which was blind from his birth.  [2]  And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?  [3]  Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him." d. To Learn Obedience To God: Heb 5.8; Phil 2.8  e. To Test And Strengthen Faith: 1 Pe 1.7-8; Ro 5.3  1 Peter 1:7-8  "That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ:  [8]  Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory" f. To Keep Down Pride: 2 Co 12.7 2 Corinthians 12:7  "And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure." g. To Witness For Christ: 2 Ti 2.8-9  2 Timothy 2:8-9 "Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel:  [9]  Wherein I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound." h. To Manifest The Fruit Of The Spirit in our lives: 2 Co 4.8-11  2 Corinthians 4:8-11  "We are troubled on every side, yet not distressed; we are perplexed, but not in despair; [9]  Persecuted, but not forsaken; cast down, but not destroyed; [10]  Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. [11]  For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh." i. To Help Others:  2 Corinthians 1:3-4 "Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort;  [4] Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God." j. To Learn Scripture: Psa 119.71  Psalms 119:71 "It is good for me that I have been afflicted; that I might learn thy statutes."

1. My Personal Study Notes taken from Tyndale Theological Seminary on the Books of James, I & II Peter, Fort Worth TX., 1996

2. The Letters of James and Peter, The Daily Study Bible, by William Barclay, p.135, The Saint Andrew Press, Edinburgh, England, 1965

3. Word Pictures in the New Testament, by Archibald Thomas Robertson, p.57, Broadman Press, Nashville TN, 1930

4. James Faith in Action, by G. Coleman Luck, p.108, Moody Press, Chicago IL., 1954

5. My Personal Study Notes taken from Tyndale Theological Seminary on the Books of James, I & II Peter, Fort Worth TX., 1996

6. The Bible Knowledge Commentary, New Testament Edition, by John F. Walvoord & Roy B. Zuck, p.832, Victor Books, Wheaton IL., 1983

7. Wiersbe's Expository Outlines on the New Testament, by Warren W. Wiersbe, p.733, Victor Books, Wheaton IL., 1992

8. Believer's Bible Commentary, by William MacDonald, pp.2239-2240, Thomas Nelson Publishers, Nashville TN., 1995

9. My Personal Study Notes taken from Tyndale Theological Seminary on the Books of James, I & II Peter, Fort Worth TX., 1996

10. Manners and Customs of Bible Lands, by Fred H. Wight, pp.268-269, Moody Press, Chicago IL., 1981

11. The Exegesis Of The Rapture Passages, by Dr. Mal Couch, pp.6-8, booklet printed by Tyndale Theological Seminary, Fort Worth TX., Not Dated

12. Maranatha Our Lord, Come, A Definitive Study of the Rapture of the Church, by Renald Showers, pp.137-138, The Friends of Israel Gospel Ministry, Bellmawr NJ., 1995

13. Things to Come, by J. Dwight Pentecost, pp.202-203, Zondervan Publishing House, Grand Rapids MI., 1981

14. The Exegesis Of The Rapture Passages, by Dr. Mal Couch, p.8, booklet printed by Tyndale Theological Seminary, Fort Worth TX., Not Dated

15. The Bible Exposition Commentary, vol.2, by Warren W. Wiersbe, p.379, Victor Books, Wheaton IL., 1992

16. Ibid., p.381

17. Theological Dictionary of The New Testament (Abridged), by Geoffrey W. Bromiley, Gerhard Kittel & Gerhard Friedrich Editors, p.684, Willaim B. Eerdmans Publishing Company, Grand Rapids MI, 1992

18. Wiersbe's Expository Outlines on the New Testament, by Warren W. Wiersbe, p.734, Victor Books, Wheaton IL., 1992

19. The International Standard Bible Encyclopedia, James Orr, M.A., D.D. General Editor, Section: 4. Oaths Permissible, Wm. B. Eerdmans Publishing Co. 1939 (now in public domain)

20. The Vance Havner Quote Book, Sparkling Gems From The Most Quoted Preacher In America, by Dennis J. Hester, p.166, Baker Book House, Grand Rapids MI., 1991

21. The Bible Exposition Commentary, vol.2, by Warren W. Wiersbe, p.382, Victor Books, Wheaton IL., 1992

22. Sketches of Jewish Social Life, by Alfred Edersheim, p.153, Hendrickson Publishers, Peabody MA., 1994

23. Theological Dictionary of The New Testament (Abridged), by Geoffrey W. Bromiley, Gerhard Kittel & Gerhard Friedrich Editors,  p.37, Willaim B. Eerdmans Publishing Company, Grand Rapids MI, 1992

24. Believer's Bible Commentary, by William MacDonald, p.2244, Thomas Nelson Publishers, Nashville TN., 1995