Come, now: See study note on Jas 4:13.

you rich men: Here James addresses wealthy people in general, much as Jesus did in his Sermon on the Mount. (Lu 6:24 and study note) Neither of them suggested that God disapproves of all men who are wealthy. However, many of the wealthy were driven by greed, oppressing the poor and underpaying workers. (Jas 5:4-6) Those who were inclined to trust in wealth instead of in God fell victim to “the deceptive power of riches.” (Mt 13:22) Jesus’ counsel to the rich helped his disciples to avoid that trap. (Lu 6:20 and study note) Following the same pattern, James’ words to the rich became a warning for all Christians. Those who pursued a materialistic course would ultimately “weep and wail” over losing not just possessions but, far worse, God’s favor and the hope of everlasting life.​—Compare 1Ti 6:17-19.

Your riches have rotted: In Bible times, a man’s wealth was measured not only in terms of his money​—his gold and silver​—but also in terms of the perishable goods that he possessed. Such goods might include livestock, grain, oil, wine, and clothing. (Ge 13:2; Job 1:3; Joe 2:19; Mt 11:8; Lu 12:16-19; see also Media Gallery, “The Clothing of the Rich and the Poor.”) All assets of that kind could perish, rot, or become spoiled. In this verse, James does more than emphasize how transitory such riches are; he also shows how worthless they can be if not used in the right way. He warns the rich that it is foolish to hoard earthly treasures and to trust in them. (Pr 11:28) Jesus made a similar point in his Sermon on the Mount, encouraging his followers to store up “treasures in heaven.” (Mt 6:19, 20) Here and in verse 3, James makes his point even more emphatic by describing events as if they had already taken place. He says “have rotted,” “has become,” and “have rusted away,” thus suggesting that the riches of such greedy people had already failed them.

Your gold and silver have rusted away: Throughout history, the wealthy have prized gold and silver because these metals are rare, durable, and beautiful and they do not rust or corrode as do more common metals, such as iron and copper. (Compare Isa 60:17.) James is using the expression “have rusted away” figuratively, possibly meaning that such riches “have become worthless” or “have decayed.” If rich men chose to hoard such material wealth and to trust in it, they would find that their possessions were as valueless as an iron object that had “rusted away” completely.​—Pr 11:4; Zep 1:18.

and their rust will be a witness against you: James here warns the rich​—including Christians who should have known better​—to put their riches to good use rather than hoard them selfishly. The figurative “rust” of their “gold and silver” would “be a witness against” them, evidence that they had not used their possessions in an unselfish, generous way. (1Ti 6:17-19) They had failed to apply Jesus’ counsel to store up “treasures in heaven” and to “make friends for [themselves] by means of the unrighteous riches.”​—Mt 6:19-21; Lu 16:9 and study notes.

What you have stored up will be like a fire in the last days: James here shows that those who kept hoarding their material possessions had stored up nothing of value. So they would have to answer to God for their selfishness and greed. If they failed to respond, they would face God’s righteous anger. Such anger will burn “like a fire in the last days” when God executes judgment against all ungodliness and unrighteousness.​—Heb 10:26, 27; 2Pe 3:7; compare Ro 2:5.

The wages you have withheld . . . keep crying out: The Mosaic Law required that workers be paid at the end of each workday. (Le 19:13; De 24:14, 15; Mal 3:5) Here the unjustly withheld wages are personified​—James describes those wages as “crying out” so that Jehovah God would notice the injustice and take action against those responsible for it. In a similar way, Jehovah described faithful Abel’s shed blood as “crying out” to Jehovah for justice. (Ge 4:9-11) James thus assures his readers that God sees all that is happening and will act in behalf of those whom the rich are defrauding.

have reached the ears of Jehovah of armies: James here emphasizes that Jehovah not only listens to “the cries for help” from oppressed workers but also responds by using his power in behalf of his servants. James reminds his readers that God has at his command vast armies of spirit creatures. (Ps 103:20, 21; 148:1, 2; Isa 1:24) The expression “Jehovah of armies” has its background in the Hebrew Scriptures, where it appears (with some variations) 283 times. In the Christian Greek Scriptures, it appears twice, here and at Ro 9:29. James is apparently alluding to Isa 5:9 according to the Septuagint, the only place where the Greek expression here rendered “the ears of Jehovah of armies” occurs in that translation. According to the wording in the Septuagint, the prophet shows that the unjust treatment of oppressed Israelites had “reached [or, “been heard in”] the ears of” Jehovah of armies.​—See study notes on Ro 9:29; for the use of the divine name here at Jas 5:4, see App. C3; Jas 5:4.

You have fattened your hearts: Many rich ones fattened their figurative hearts by living solely for pleasure. (Lu 12:19; 21:34) Such overindulgence made them unresponsive and unfeeling toward God and insensitive to the needs of others. (Ps 119:70 and ftn.; Mt 13:15 and ftn.; Ac 28:27 and ftn.) By adding on the day of slaughter, James seems to create a word picture of animals that kept on gorging themselves even on the day when they were to be slaughtered. In a similar way, the wicked would continue to live for pleasure right up to the time when they would be judged adversely by God. (Lu 12:20) In the Hebrew Scriptures, a day of judgment is sometimes referred to as a day of slaughter.​—Isa 34:2, 5-8; Jer 12:3.

You have condemned: Continuing to address “rich men,” James here rebukes wealthy opposers of Christianity who used the legal system to oppress and persecute not only Christ but also his innocent and righteous followers.​—Jas 2:6; 5:1; Mt 27:1-3; Ac 4:27; see also Ac 6:8-14; 8:3.

you have murdered the righteous one: When James mentions “the righteous one” being murdered by “rich men,” he likely had in mind Jesus himself, since that expression is used to describe Jesus several times. (Jas 5:1; Ac 3:14, 15; 7:52; 22:14) Jesus was unjustly condemned to death by the Sanhedrin, which included a number of wealthy, influential men. (Mt 26:59, 66; compare study note on Joh 2:16.) In addition, when Saul of Tarsus was persecuting Jesus’ followers, Jesus told him: “Saul, Saul, why are you persecuting me?” (Ac 9:4) Therefore, by extension, James may also have had in mind the condemnation and murder of Jesus’ righteous disciples.​—Mt 24:9; Joh 16:2.

Is he not opposing you?: The idea of this rhetorical question seems to be that “the righteous one” mentioned in this verse, likely Jesus Christ, sees all the acts of oppression that James describes in this passage. As Jehovah’s righteous Judge, Jesus opposes those guilty of mistreating his faithful followers and will ultimately execute judgment on them.​—Joh 5:22, 27; 2Th 1:7, 8; compare Ac 9:4.

Be patient then, brothers: James urges his oppressed fellow believers to “be patient” (or to “exercise patience,” as in verse 8) and wait on Jehovah. (See study note on Ga 5:22.) They needed to remain confident that Jehovah would bring about justice at the right time. (Lu 18:7) Christians who patiently endured “until the presence of the Lord” would be rewarded. Their oppressors would then be judged, and Christians would find real and lasting relief from all hardships and injustices.

the presence of the Lord: That is, the invisible presence of the Lord Jesus Christ.​—See Glossary, “Presence,” and study note on Mt 24:3.

The farmer keeps waiting: A farmer had to work hard to plant and tend his crop, but he had no control over the weather or the growth of the plants. (Compare Mr 4:27, 28.) He needed to wait patiently for the harvest, trusting in Jehovah and the natural processes that He had put in place. (Isa 30:23; 55:10; Jer 5:24) The farmer could confidently expect that he would reap “the precious fruit of the earth” for himself and his family.

until the early rain and the late rain arrive: In Israel, “the early rain” came in the autumn (in October/November). It softened the soil that had been baked hard by the summer heat and allowed the farmer to plow his land in preparation for sowing. The much-anticipated “late rain” came in the spring (in March/April). It watered the growing crops so that they would ripen.​—De 11:14; Jer 5:24; Joe 2:23; Zec 10:1; see App. B15.

make your hearts firm: James here urges his fellow believers to strengthen their figurative heart, or inner person. The expression “make . . . firm” translates a Greek verb that can convey the idea of gaining physical strength, for example, by eating something in preparation for a journey. (Compare Jg 19:5, 8 [and ftns.], where the same Greek expression is used in the Septuagint.) Here James uses this expression to refer to gaining inner strength​—the kind of determination and courage that come from trusting in God. (Ps 112:7, 8) Christians who develop such firmness would be able to remain unwavering in faith, never giving way to doubt. (Col 1:23; 1Th 3:12, 13; Jas 1:6 and study note) They could gain this strength by meditating on their hope in the blessings to come at the time of “the presence of the Lord.”

the presence of the Lord has drawn close: James here urges his readers to keep “the presence of the Lord” Jesus Christ close in mind. (Compare 2Pe 3:11, 12 and study note.) Although none of those early Christians would live until that time, they needed to keep their hearts firm and their faith alive, trusting that the Lord’s presence would come at God’s appointed time. (Compare 2Th 2:1-3; see study note on verse 1.) Regardless of the timing, they needed to live their relatively short human lives as if the Lord’s presence were close at hand. (Ro 13:11) Doing so would help them to remain patient as well as to maintain their zeal for sharing the good news. But if they lost their patience and failed to endure, they would lose out on the blessings that God had in store for them.​—Heb 10:36.

Do not grumble against one another: The Greek verb here rendered “grumble” can convey the idea of sighing or groaning inwardly. (Compare Heb 13:17, where it is rendered “sighing.”) So here James seems to focus on the feelings that Christians harbor toward one another, which could influence their speech and conduct. Thus, James warns his fellow believers to avoid complaining or murmuring about their spiritual brothers and sisters​—even inwardly​—since those who do such grumbling could bring judgment on themselves.​—Mt 7:1, 2; Php 2:14 and study note.

The Judge: This evidently refers to Christ Jesus. One reason for reaching this conclusion is that God “has entrusted all the judging” to him, starting with “the house of God.” (Joh 5:22; 1Pe 4:17) Also, James says that this Judge “is standing before the doors.” Similarly, at Mt 24:33, Jesus indicated that he would be “near at the doors” during the time of his presence. Then, during the great tribulation, he will judge “all the nations,” which are pictured as being composed of sheep and goats.​—Mt 25:31, 32.

take as a pattern . . . the prophets: According to one lexicon, the Greek word here rendered “pattern” can refer to an example or model that “should spur one on to imitate it.” Jesus encouraged his disciples to imitate his way of doing things, saying: “I set the pattern for you.” (Joh 13:15) Similarly, James here urges his readers to imitate God’s faithful spokesmen from times past.​—See Glossary, “Prophet.”

the suffering of evil: Such prophets as Elijah, Jeremiah, and Daniel set an example in suffering all kinds of adversities; they bravely faced opposition and risked death. (1Ki 19:9, 10; Jer 38:6; Da 6:16, 17; Heb 11:36-38) Some were beaten, imprisoned, or even murdered by those who did not want to hear the word of God. (1Ki 18:4, 13; 22:7, 8, 19-28; 2Ch 16:7-10; 24:20-22) Both Jesus and Stephen referred to the bitter persecution endured by the prophets. (Mt 23:31, 32 and study note; Ac 7:52) Despite those trials, the prophets were exemplary in the exercising of patience​—they waited on Jehovah and completely relied on him.​—2Ch 36:15, 16; Jer 20:8-11; Mic 7:7, ftn.

who spoke in the name of Jehovah: The main objective of Jehovah’s faithful prophets was to convey what God wanted people to hear. They spoke “in the name of Jehovah,” representing him. Thus, they often used such expressions as “this is what Jehovah says” (2Sa 7:5; Isa 56:1; Jer 2:2; Am 1:6; Ex 5:1; Eze 2:4; Zec 1:3), “hear the word of Jehovah” (Eze 37:4; Hos 4:1), and “hear . . . what Jehovah is saying” (Mic 6:1).​—For the use of the divine name in this verse, see App. C3 introduction; Jas 5:10.

We consider happy: Christians who have patiently endured suffering can be considered happy, or blessed, because Jehovah favors them and approves of them. (Mt 5:10-12; Jas 1:2-4; see study note on Mt 5:3.) Jehovah will reward all those who endure faithfully, as he rewarded Job, whom James mentions in this verse.

the endurance of Job: Job is an outstanding example of what true endurance means for a servant of Jehovah. (Jas 1:4 and study note) Satan robbed Job of his servants, his ten children, his health, and his wealth. Even worse, Satan deceived Job into thinking that Jehovah was the one attacking him. Then Job was plagued by false comforters who tried to convince him that he was wicked and that his integrity did not matter to God. Yet, Job endured, steadfastly refusing to give up his integrity.​—Job 1:13-21; 2:6-10; 7:20; 22:2, 3; 25:4-6; 27:5.

Job: This is the only place where Job’s name appears in the Christian Greek Scriptures. James mentions him after discussing God’s prophets who had suffered evil. (Jas 5:10) Unlike such men as Isaiah, Jeremiah, and Jonah, Job is not specifically identified as a prophet. (Mt 2:17; 3:3; 12:39) However, Job did at times act as a spokesman for God. (See Glossary, “Prophet.”) For example, he spoke correctly about things that he could have known only with the help of God’s spirit. (Job 14:13-15; 26:7) Additionally, Job offered sacrifices in behalf of others, as did other faithful patriarchs who served as God’s prophets, such as Noah and Abraham.​—Ge 8:20; 9:24-27; 12:7; 20:7; 1Ch 16:16, 17, 21-23.

the outcome Jehovah gave: James here refers to the loving way in which Jehovah not only brought an end to the trials Satan had inflicted on Job but also showered him with many blessings. He restored Job’s health and reputation and even doubled his former wealth. Job and his wife were blessed with ten more children. And Jehovah exonerated Job from all the vicious slander that his false accusers had heaped on him. Jehovah also blessed Job with deep insight into His wisdom, majesty, and power. Further, Job’s tender and affectionate God granted him another 140 years of life as a reward for his faithful endurance.​—Job 42:1-6, 16, 17.

Jehovah: For the use of the divine name, see App. C3 introduction; Jas 5:11.

Jehovah: For the use of the divine name, see App. C3 introduction; Jas 5:11.

very tender in affection: This expression renders a single Greek word that might also be translated “very compassionate.” According to one lexicon, this Greek word means “with empathy in one’s very inner being.” Another lexicon says, “full of pity, very kind.” The Hebrew Scriptures clearly teach that Jehovah has profound compassion for his faithful servants, and he shows them mercy. (Compare Ex 34:6; Ne 9:17; Ps 103:8; 112:4; Isa 63:9; Joe 2:13.) However, in ancient times, such a concept was quite foreign to many. For instance, some Greek philosophers taught that pity was a weakness and that no god would allow such an emotion to disturb his serenity. Jesus helped to show how wrong such notions were. He perfectly reflected his Father, Jehovah, so he was often “moved with pity” over the suffering of others.​—Lu 7:13; Mt 9:36 and study note; Mr 6:34; compare study notes on Joh 11:33, 35.

merciful: James adds that Jehovah is also “merciful,” meaning that God’s deep feelings of compassion move him to act, to help people in need.​—Lu 6:36; compare study note on 2Co 1:3.

Above all, my brothers, stop swearing: This admonition echoes what Jesus said about swearing, or oath-taking. Neither Jesus nor James meant that all oath-taking is wrong. Rather, disciples of Christ, who consistently speak the truth, do not need to strengthen their every statement or promise with an oath. (Mt 5:34 and study note; Eph 4:15, 25) James’ readers also needed to avoid the view held by some Jews that a person who swore “by heaven” or “by earth” could retract his oath later. (Mt 5:34 and study note, 35) By prefacing his exhortation to “stop swearing” with the expression “above all,” James emphasizes that his readers should give special attention to this matter.​—See also Mt 5:37 and study note.

Is there anyone suffering hardship among you?: The Greek term here rendered “suffering hardship” is broad in meaning and may refer to any kind of suffering, including hardship because of sickness, economic problems, and disappointment, as well as persecution. Earlier in his letter, James mentions hardships that befall true worshippers because they serve God. (Jas 1:2, 12; 2:6, 7; 5:4) Additionally, he cites the examples of the hardships endured by the prophets and Job. (Jas 5:10, 11) James advises all those suffering such hardships to pray for help to continue faithful.​—Compare Ro 12:12.

Let him carry on prayer: James here encourages any Christian who is “suffering hardship” to make it a practice, or habit, to turn to God in prayer. Jesus was a man of prayer throughout his earthly life. For example, he prayed when he had serious decisions to make and when he underwent trials. (Lu 5:16 and study note; 6:12, 13; 22:41; Heb 5:7 and study notes) He often encouraged his followers to pray. (Lu 22:40 and study note) In a similar way, the apostle Paul encouraged Christians to “persevere in prayer” and to pray regarding “everything” that could make them anxious or affect their relationship with God. (Ro 12:12; Php 4:6 and study note) Thus, Christians should “keep asking God” for wisdom and leave their problems in his hands.​—Jas 1:5; compare 1Pe 5:7.

Is there anyone in good spirits?: The Greek word for “be in good spirits” can mean to “be cheerful,” and some translations render it that way. The word describes an attitude that does not necessarily depend on outward circumstances. (Compare Ac 27:22, 25, where the same word is rendered “take courage.”) By mentioning both those “suffering hardship” and those who were “in good spirits,” James shows that a Christian always has good reasons to think about God and turn to Him in prayer.

sing psalms: Or “sing praises to God.” James encourages Christians who are “in good spirits” to express their joy by singing songs of praise to Jehovah.​—Mt 26:30 and study note; Eph 5:19 and study notes; see Glossary, “Psalm.”

Is there anyone sick among you?: This question could also be rendered “Is there anyone feeling weak among you?” The Greek verb used in this phrase is often rendered “be sick” when the context specifically refers to physical illness. (Joh 11:2; Ac 9:37; Php 2:27) However, in other contexts, the term is broader in meaning and is often translated “to be weak.” (Ac 20:35; 1Co 8:11, 12; 2Co 11:29; 12:10; related forms of the word are rendered “weak” at 1Th 5:14 and “weakness(es)” at 2Co 12:9, 10.) It is noteworthy that James advises those who are sick, or weak, to “call the elders” rather than a physician. Thus, James does not seem to be referring primarily to a physical illness. (Jas 5:15, 16, 19, 20) Jesus stated that those who were physically ill would “need a physician.” (Mt 9:12) Of course, challenging circumstances, including physical illness, often leave Christians emotionally and physically exhausted, depressed, and in need of encouragement from the elders. (2Co 12:7b-10; see study note on verse 7.) The Greek word found at Jas 5:14 is also used of those who have “weaknesses in [their] faith,” perhaps requiring assistance to resolve certain doubts. (Ro 14:1, 2) In the next verse, James indicates that some weak ones may have “committed sins.” In that case, the elders could help them to restore their relationship with God.​—Ga 6:1 and study notes; Jude 22, 23.

Let him call the elders: James here urges one who has become weakened emotionally or spiritually to request assistance from the elders in the Christian congregation. (See Glossary, “Elder; Older man.”) As the apostle Paul had indicated, elders should be ready and willing to assist such fellow believers. (Ac 20:35; 1Th 5:14) If a person’s weakness involved sinful conduct, the elders would be ready to help the erring one to restore his relationship with God.​—Jas 5:15.

let them pray over him: James here urges elders to pray with and for those who are feeling weak, are discouraged, or are struggling spiritually. (See study note on Is there anyone sick among you? in this verse.) A Christian dealing with any of those situations would likely feel comforted when sensing the elders’ genuine concern and compassion as they earnestly prayed to Jehovah in his behalf. He could demonstrate his own faith and express his agreement with the prayer by saying a heartfelt “amen.”​—Compare Ne 8:6.

applying oil to him: Here James refers to the soothing and healing properties of olive oil to illustrate how elders can help their fellow Christians. (Isa 1:6; Lu 10:34 and study note) Such loving shepherds use thoughts from God’s Word to encourage and comfort those who have been weakened by trials, emotional exhaustion, or discouragement. The weakened one could find refreshment in such a discussion. For one who had committed sins, the loving efforts of the elders could help him to restore and strengthen his relationship with Jehovah.​—Ps 141:5.

in the name of Jehovah: With this phrase, James emphasizes that when the elders apply spiritual oil, offering Scriptural help, they do not lean on their own ideas; rather, they seek to reflect Jehovah’s mind on matters. In doing so, they recognize Jehovah’s authority and humbly acknowledge that they themselves are not the source of comfort and spiritual healing. Such blessings originate with Jehovah.​—2Co 1:3, 4; for the use of the divine name here, see App. C3 introduction; Jas 5:14.

the prayer of faith: This phrase refers to a sincere, heartfelt prayer offered by congregation elders in behalf of a fellow worshipper who has requested their help. In such a prayer, the elders might ask Jehovah to raise the individual up by granting the emotional and spiritual strength needed to recover from a weakened condition. They pray with full confidence, trusting that Jehovah hears and answers such petitions. (Ps 65:2; Jas 1:5, 6; 1Jo 5:14) According to one reference work, the Greek word translated “prayer,” as used here, conveys the idea of “a fervent wish or strong petition,” much like a heartfelt supplication.

the sick one: The Greek word used here (kaʹmno, which differs from the word rendered “is . . . sick” in the preceding verse) could also be translated “the tired one.” (Compare Heb 12:3, where a form of the word is rendered “get tired.”) A faithful Christian might become emotionally or spiritually exhausted because of distressing circumstances, oppression, or injustice. (Ec 7:7; Isa 32:2; 2Co 12:7-10) Whether a servant of God is suffering from physical or emotional exhaustion or from spiritual weakness, the prayers of caring elders will make him well, that is, will strengthen him and assist him in his recovery.

Jehovah will raise him up: Jehovah is eager to offer loving support to a Christian who has become weakened, helping him regain emotional and spiritual strength. (Isa 41:10) God does so by reassuring the tired one of His love and gently helping him overcome discouraging thoughts​—such as the mistaken belief that God has abandoned him. (Heb 13:5) Jehovah promises that even those who feel completely exhausted can find renewed strength and hope by turning to him for help.​—Isa 40:30, 31; Php 4:13; Col 1:11; 1Pe 5:10; for the use of the divine name in this verse, see App. C3 introduction; Jas 5:15.

Also, if he has committed sins, he will be forgiven: See study note on Jas 5:14.

Therefore, openly confess your sins to one another: It seems that James here continues his discussion regarding someone who “has committed sins,” as mentioned in the preceding verse. (Jas 5:15) When a Christian confesses a serious sin to “the elders of the congregation,” he demonstrates his sincere repentance; by making such a confession, he would be taking an important step toward restoring his relationship with Jehovah. (Jas 5:14; compare Isa 57:17-19; Jer 33:6, 7.) He would be following the examples of God’s faithful servants from ancient times who humbly recognized their sinful condition. (Nu 21:7; Ps 51:4) When they confessed their sins to God​—and in some cases to fellow humans​—they showed that they were aware of their wrongdoing and were genuinely repentant. (Ne 1:6; Ps 32:5; Da 9:20; compare Mr 1:5.) For Christians, not every sin called for them to confess to the congregation elders. However, Christians could still apply the principle of confessing sins “to one another” by acknowledging a mistake or wrongdoing that affected a fellow believer. Humbly doing so might be the first step in restoring or improving their relationships with one another.​—Mt 5:23, 24 and study notes.

and pray for one another: James had already instructed “the elders of the congregation” to pray over fellow Christians who had become weakened because of trials, discouragement, or even their own sinfulness. (Jas 5:14, 15) Now he encourages all to “pray for one another.” As used in this verse, the Greek verbs for “confess” and “pray” suggest continuous action. So the whole phrase could also be rendered: “Make it your habit to confess your sins to one another and to pray for one another.” (See study note on Therefore, openly confess your sins to one another in this verse.) Jehovah is pleased to see his people showing their mutual love and concern by praying for one another.​—See study note on 2Co 1:11.

A righteous man’s supplication has a powerful effect: James here encourages the congregation to pray in behalf of fellow Christians because such supplication, or earnest prayer, “has a powerful effect” (lit., “has much force when it is at work”). (See study notes on Ac 4:31; Php 4:6.) Jehovah is always pleased to answer requests that are offered “according to his will.” (1Jo 5:14, 15) James notes that the one offering the prayer must be righteous in God’s eyes, one who exercises faith in Jehovah and seeks to please Him. Next, James illustrates this point by mentioning Elijah’s prayers of faith. (Jas 5:17, 18) In some cases, a supplication may make a difference in what God does and when he does it.​—Isa 38:1-6; 2Co 1:8-11 and study notes on verses 8 and 11; Phm 22 and study note.

Elijah: James’ Jewish readers especially held Elijah in high regard. They knew that he was a great prophet and a bold, righteous man of prayer. (1Ki 17:20-22; 18:24, 36, 37) They also knew that his name was even applied to the forerunner of the Messiah. (Mal 4:5; Mt 11:13, 14) Though people thought of Elijah as such an outstanding man, he was not without weakness or frailty, as James goes on to show.

a man with feelings like ours: The Greek word here rendered “with feelings like” is defined as “experiencing similarity in feelings or circumstances.” It is translated “having the same infirmities as” at Ac 14:15. Faithful Elijah once felt so dispirited that he said he was no better than his forefathers, who were mere dust and bones in the grave, unable to do anything for anyone. He poured out those intense feelings to God, even asking to die. He later revealed that he thought that his work had been in vain and that he felt alone and frightened. (1Ki 19:1-4, 9, 10) James clearly does not portray Elijah as superhuman or unique. Rather, in saying “with feelings like ours,” James acknowledges that much the same could be said about any ordinary human servant of Jehovah, including himself and his readers. (Ro 3:23; 5:12; Jas 5:10-13) Yet, Elijah’s heartfelt prayers led to extraordinary results.

he prayed earnestly: Under inspiration, James mentions a detail not found in the Hebrew Scriptures account about Elijah​—that the prophet prayed for it “not to rain” and that Jehovah brought the drought in response to that prayer. (1Ki 17:1) The Greek expression rendered “prayed earnestly” literally reads, “prayed with prayer.” That wording reflects a Hebrew way of expressing intensity. In the next verse, James reveals that Elijah “prayed again,” this time for the drought to end. (Jas 5:18) The account in the Hebrew Scriptures does not explicitly mention this prayer either, but it does describe Elijah’s posture on Mount Carmel​—he bowed low to the earth, a position often associated with prayer. This posture also suggests great humility and intensity of feelings.​—1Ki 18:42, 43; compare Ge 24:26; Mt 26:39.

for three years and six months: See study note on Lu 4:25.

if anyone . . . is led astray from the truth: A Christian could be led off course or wander from the truth as a result of tests of faith, false teachings, or his own desires. (Lu 8:13; 2Th 2:3; 2Ti 3:6; Heb 13:9) Such straying could happen gradually. (Compare Heb 2:1 and study note.) The Greek verb here rendered “is led astray” also occurs at Mt 18:12, 13, where it describes a sheep that has strayed from the flock. Jesus indicated that a loving shepherd would make every effort to find that sheep. A person who has strayed from the truth would be in danger of damaging his relationship with Jehovah and ultimately losing out on everlasting life. So James encourages all Christians, especially shepherds in the congregation, to try to bring back anyone who has been “led astray” from the path of truth.

whoever turns a sinner back: The Greek word here rendered “turns . . . back” can convey the idea of redirecting a person, helping him to change his way of thinking and to return to God. (See study note on Ac 3:19.) To motivate a sinner to repent and return to doing what is right, a Christian must be patient and persistent. (Compare 2Pe 3:9.) Thus he may help to save him [the sinner] from death, that is, from losing out on everlasting life. In any case, such efforts please Jehovah.​—Eze 34:16; Mt 18:14; Jude 22, 23.

will cover a multitude of sins: In the Scriptures, the expression “to cover sin” is often used to emphasize Jehovah’s willingness to forgive sin. (Ps 32:1; 85:2, ftn.; Ro 4:7 and study note) God responds to sincere repentance by forgiving even serious sins. The phrase “a multitude of sins” focuses, not on the number of sins or the degree of wickedness involved, but on the vast extent of Jehovah’s forgiveness. (Compare Lu 7:47.) His undeserved kindness is far greater than any sin. (Ps 103:3; Eph 2:4, 5; Col 2:13) A Christian who helps his erring brother to grasp the wrongfulness of his course and to seek divine forgiveness acts as an instrument in Jehovah’s hands.​—Ga 6:1; 1Ti 4:16.