Comments for December 10

v.3. These words are reiterated in more detail in ch.13:2-5. Job here, just like Jesus, was being despised for things which he had done nothing to deserve. He recognises that he has gained wisdom from the trauma he is going through, which estranges him even more from his friends, who are unable to see this.

To which Job responds

By now Job is getting frustrated with his friends. Job 12:2 'No doubt ...' is an acknowledgement that what the friends have said has truth in it. However Job 12:3 'but I have understanding ...' indicates that Job does not view their words as helpful, though having truth in them.

v.6 - This idea is developed further by Job in ch.21:7-15 where the vanity of the wicked is emphasised and the context of this verse is extended.

12:1-2 Job responds to all three friends with 'ye are the people' and continues with 'I have wisdom …' indicating that he does not feel that his friends have been any help at all.

12:4 So now we have it clearly stated. Job feels that his friends are mocking him. And all the time they thought they were helping him!

Job 12:7. Zophar’s knowledge of God’s absolute power was not so great as he imagined. Were Zophar to question the beasts, or the birds of the air, or even the fishes of the sea, he would learn that they all showed the power of God. Every form of life shows the power of God in some way, as Job rightly points out to his friend in v.10.

NOT AS WISE
 
Job's sarcastic comment about the wisdom of his friends sheds an uncomfortable light on all of us.  "Doubtless you are the people, and wisdom will die with you!" Job said. (Job 12:2)
 
Though Job's friends were not in the same position as Job, they thought they knew all about what was happening and what had happened to him.  They believed that their advice to Job was the best and only advice he could be given.  They thought they could see clearly while looking in from the outside, but in reality they had a distorted view because they did not know the mind of God, nor could they see into the heart of Job.  Job's friends thought they knew it all, but in actual fact they were not as wise as they thought they were.
 
We cannot look at Job's friends in a critical way like this without looking at ourselves.  We are made of the same stuff and it is human nature to believe that we know best, that we are wise and the voice of authority.  But, like Job's friends, we discover that our perspective is often distorted because we cannot see into the mind of God or into the hearts and motives of people either.  So let's take the advice of Jesus before the next time we open our mouths to offer our "wisdom".  "Do not judge and you will not be judged." (Luke 6:37)

Job says what many people must have thought on occasions, Job 12:6, that wicked men prosper.  But what should be added to make this really correct, is that wicked people perhaps do prosper for a time, but at the Judgement it’s the Godly ones who will receive permanent blessings. 

V.11 As the mouth by tasting meats selects what pleases it, so the ear tries the words of others and retains what is convincing. Each chooses according to his taste. The connection with V.12 is in reference to Bildad's appeal to the "ancients" (Job 8:8) You are right in appealing to them, since"with them was wisdom". 

12:10 - interesting how various versions of the Bible translate the Heb word "nephesh" (5315) which means "a breathing creature, animal, person, bodily or mental, beast, body, life, self, soul", etc. For example, the KJV translates 'nephesh' as "...the 'soul' of every living thing..." while the NIV and RSV translate 'nephesh' as 'life'.

In the same verse we have "breath of all mankind" and the Heb "ruach" (7307) translated in the KJV as "breath" is also frequently translated "spirit" and means "breath, exhalation, wind, spirit", etc.

Job asserts himself to Zophar with irony (vs.2,3). He is using wisdom which we read in Prov 26:5.  Job then makes an observation about the wisdom of those who observe the demise of others - the sidewalk superintendents of the world who always seem to have the definitive analysis (v.5).  He notes their superiority as they watch another fall.  He explains, in fact, why people laugh when someone slips on a banana peel.

12:3  ‘But I have understanding as well as you’ is a direct response to Zophar's comment in Job 11:7

12:5  Job sees himself as a ’lamp’ to his friends who are, in Job’s eyes, ‘ready to slip’. Job sees his friends as being ‘at ease’ contrasting his own circumstances. Job’s friends came to ‘comfort’ Job – Job 2:11– but Job sees them as the ones with the problem.

Modern versions render v.6 clearer than the KJV.  In the KJV, it might seem to read that God (the true living God) blesses the hand of robbers directly. The robbers provoke God (el = the Almighty), while they carry their (false) god (eloah = a deity) in their hand. Although the Almighty is aware of all, and allows evil to happen (for a time), He does not condone nor directly reward evil acts.

V.12 Wisdom and understanding are not automatically the domain of the aged. They can be if individuals apply themselves to learning along the way.

12:3   ‘I have understanding …’ is the hurt response of one who has been misunderstood. Zophar had miss-represented him in Job 11:14

12:12 The ‘ancient’ are the old men, by implication Job is saying that his friends lack that wisdom.

12:7 Man had been given dominion over the animal creation – Gen 1:26 - and now Job very patronisingly advises his friends that the beasts are wiser than they are, by implication.

Job 12:1-3 - Job's sarcastic response - wisdom is not confined to Job's three friends, Job is also knowledgeable in these things, nothing new is being said; V3 - Job has "understanding" [Heb. "lebab" (3824) means "the heart, the mind, understanding, courage", etc.] which counters Zophar's insult (Job 11:12) referencing "wise" [Heb. "labab" (3823) means "to ravish, become intelligent, get a mind, encourage, make cakes", etc.].

Job 12:4-6 - Job asserts his right (probably a parenthetical expression); V4 - Job is a just man scorned (Job 1:1,8;2:3), V5 - the untroubled despise those ready to slip - this attitude reflects the general human feeling of contempt for the weak, the poor and the peculiar (Exo 22:21-22;Psa 123:4;Ecc 9:15-16;Rom 14:3-4;James 2:6), V6 - the wicked do prosper - exact retribution is a false belief - "tabernacles" [Heb. "ohel" (168) means "a tent, dwelling, home", etc.].

Job 12:7-25; 13:1-2 - Zophar's knowledge not profound (in response to Job 11:7-11):

Job 12:7-10 - let animals/creation teach you the wisdom and power of God.

Job 12:11-13 - God's absolute wisdom is obvious. V12 (compare with Job 8:8) - there is wisdom among the ancients but that wisdom is inferior to God's (Job 12:13); V13 - four words used to describe God: "wisdom" [Heb. "chokmah" (2451) means "wisdom", etc.], "strength" [Heb. "geburah" (1369) means "strength, mighty, might, force", etc.], "counsel" [Heb. "etsah" (6098) means "advice, plan, purpose, counsel, prudence", etc.], "understanding" [Heb. "tebuna" (8394) means "intelligence, understanding", etc.].

Job 12:14-25 - God's absolute power is described (When God judges none can hinder. Counsellors, judges and princes are not excluded from God's judgment - and who are they compared to God? Virtually all reference to God's work is to its destructive side). V15 - possibly refers to "creation" (Gen 1:10) or the "great flood" (Gen 7:18-24), V16 - two additional words used to describe God are "strength" [Heb. "oz" (5797) meaning "force, strength, security, majesty, praise", etc.] and "wisdom" [Heb. "tushiyah" (8454) meaning "substantiate, able support, (sound) wisdom, (sound) knowledge, help, working", etc.], V19 - "princes" [Heb. "kohen" (3548) means "a priest, an acting priest, one officiating, prince, principle officer", etc.], V21 - "princes" [Heb. "nadiyb" (5081) means "prince, noble, voluntary, magnanimous", etc.], V22 - this seems to be a parenthetical expression; God's actions are not as unintelligible as Zophar claims (Job 11:7), but are clarified by God for man to comprehend.

Then Job replied

“Do you think I know nothing and you’re the only ones who understand what’s going on? It’s obvious! You could even ask the birds and animals and they would tell you God controls their lives and can take it away, just as He has done with me.  I asked God for comforters and instead I got you who think light of my situation just because you’re not suffering yourselves.

You think wisdom is an automatic gift of old age? So then, God is the one who has wisdom because He’s older and wiser than even you. And because He can do whatever He wants He can take away your wisdom and turn it to futile words – and you wouldn’t even know it. Even though you might be well known for your wisdom, beware because He can take it away so you grope around for understanding like a blind man. He does this with kings, princes, chief men and judges alike to teach them things they didn’t know.”

12:2  ‘No doubt’ is a dismissive way of responding to the points made by Zophar.

13:1-3 Whether Job’s friends intended to do or not they had caused Job to see their comments as belittling him. How careful we need to be when speaking with others to ensure that we do not belittle them or their words. Even tone of voice can do immense damage to the one we are trying to help.

12:16-17          Maybe Job is insinuating that the “counsellors” who are “spoiled” are the friends who are talking to him. He will soon – Job 16:2 - call them comforters – catching the idea that they were giving him counsel.

GOD ALLOWS SUFFERING

When Job's friends were accusing Job of having sinned, and as a consequence had brought all the suffering on himself, he appealed to the animals. Job said, "But ask the animals and they will teach you, or the birds of the air, and they will tell you; or speak to the earth and it will teach you, or let the fish of the sea inform you. Which of them does not know that the LORD has done this?" (Job 12:7-10)

What Job was trying to say is that some animals go through a lot of suffering in their lives for various reasons, but we cannot count that suffering as suffering for sin because animals don't sin. So if the animals don't bring suffering on themselves by their disobedience, then God must be in control and their suffering must be allowed by his will. Job's logic is that if animals suffer by the will of God, then it must be true of people too.

Suffering doesn't only happen as a result of sin, although sometimes the consequences of our sin can bring painful results. God allows suffering for all sorts of reasons. He may want to teach us a lesson, help those who look up to us, prepare us for something else, change our circumstances, or grow our characters. Whatever the reason, whether we know the reason or not, let's be aware that God allows suffering but will never try us beyond what we can bear.

12:2     “and wisdom will die with you” is the same as Job saying that when these friends are dead no one will remember their words. Such is his disdain for what they are saying.

Job 12:6 Many of us at times look at the world around us and wonder why the wicked prosper. Asaph thought the same in Psa 73 follow the psalm through and you will that the only way to truly prosper is to enter the sanctuary of God.

12:9-10           Job seems to be stating that he is aware that God is bringing the problems against him. 

12:6    “provoke God” seems to indicate that Job viewed his friends as the “satan” of the book of Job 1:12

12:12   There are six different speeches of Job in which he speaks of the “Shadow of death” – here is a list Job 3:5, 10:21, 12:22, 16:16, 24:17, 28:3. Eliphaz picks up on Job’s use of the phrase in Job 34:22 and finally God challenges Job’s use of it – Job 38:17

12:3   Do we make others feel “inferior” when we speak with them? It is all too easy to belittle someone. Human nature loves doing this as it has, by implication, the effect of elevating us!

12:7-8  Job’s suggestion that Zophar speaks to the animals in a rather critical way of saying that the animals understand better than you do about the things you are speaking of.

12:12  One might suspect that Job counted himself as an “ancient” when he speaks to

12:23-24 Dan 4:17 – told Nebuchadnezzar that God rules in men’s kingdom. However it was something that Job knew hundreds of years before the days of Daniel

12:22-24 Daniel – Dan 4:17 – told Nebuchadnezzar that God rules in men’s kingdom. However it was something that Job knew hundreds of years before the days of Daniel.

12:1-2  How often do we speak with one of our fellow believers in such a way as to cause them to think that we are belittling them?

Clearly this was the impact of the words of his friends on Job.

12:22  Job here and in surrounding verses seems to be belittling the status and position of the “friends” who are speaking with him. Do we ever belittle someone because we cannot answer the points that they are making about us?

1 v. 1 - These words were spoken to a very different Nineveh from the one to which Jonah went. It seems that their repentance did not last long. As Bro. Peter points out below, dating this is hard, but commentators seem to think we are about 100 years on from Jonah. It is frightening to recognise how easy it is for man to turn from God in the lifetime of 2 or 3 generations. We should take heed, knowing that this too could happen to us. The only way this can be done is to pass down the truth of God firmly to those generations that follow. Each one of us can only influence our own time, but those following can affect the next short span, and so on. Let us be sure God's message does not get watered down so that it can be taken over so easily by man's lusts and desires. Judg 2:10

It is difficult to be certain when Nahum actually spoke his message as he does not tie his message into a specific time of the kings. However that he speaks against Assyria places him before the days of Manasseh. That the Assyrians were to be destroyed contrasting with the repentance found in Jonah indicate that he spoke after Jonah. The verbal links with Isaiah indicate that it is likely that Nahum was contemporary with Isaiah during the reign of Hezekiah.
If this is so then we can see on the one hand Isaiah speaking of blessing to Hezekiah and on the other hand Nahum, speaking of judgment on Assyria, providing the explanation of how the blessing was to come. Thus Hezekiah had much to strengthen and encourage him.

1:1 The burden of Nineveh - the message is spoken against Nineveh. Assyria was spoken to by Jonah 3:3 as well.
Elkoshite - The location of 'Elkosh' is unknown, however the New Testament town of Capernaum means town / village of Nahum. Maybe Capernaum was the home of Nahum, though this is a rather tenuous point.
If Nahum came from Capernaum this would make him a Galilean like Jonah. 2 Kings 14:25 Who was from Gathhepher. Making two Galilean prophets which causes one to wonder what was in the mind of Jesus' opponents when they spoke to Nicodemus about prophets and Galilee. John 7:52

Nah 2 is a comprehensive description of the destruction of Assyria set against the background of the removal of the excellency of Jacob and Israel having been removed

2:1 Babylon is described as a destroyer which answers to the one who dasheth in pieces. Jeremiah 50:23
Thus Nahum is speaking of the Babylonian overthrow of Assyria - or Nineveh in particular.
The encouragement to strengthen themselves is given because they can only trust in their own strength. They have no God who is able to strengthen and deliver them. This contrasts with Israel who were encouraged to trust in Yahweh rather than to strengthen themselves and trust in themselves.

2 v.4 - the word translated 'justle against one another' is 08624 shaqaq. Elsewhere it is translated as follows

Psa.107:9 - longing
Prov.28:15 - ranging
Isa. 29:8 - appetite
Isa. 33:4 - run
Joel 2:9 - run to and fro

The idea is one of foraging wildly like a hungry animal.

1:3 That the Lord is 'slow to anger' picks up on the character of God as revealed to Moses (Exodus 34:6,7). We might have thought that God was only compassionate to His children but Nahum shows that His compassion extends to the gentiles also- even unbelieving gentiles

2:5 That the Assyrian would 'stumble in his walk (march)' contrasts with the way in which Joel 2:7 speaks of the seeming invincible nature of the Assyrian army.

1:5 mountains quake Joel 2:10
1:6 who can abide Joel 2:11
These two links with Joel possibly indicate at least a similarity of message - maybe an indication that they spoke at the same time. However these verses of judgement are to be contrasted with the goodness of God (1:7) which is sandwiched between judgements from God.

2:10 the faces gather blackness Joel 2:6
This, along with the comment last year on 2:5, provides another two links with Joel.

Nahum 2:6. When the Tigris river overflowed Nineveh’s defences would have been useless, and the cities walls would have been destroyed. When the river overflowed the Babylonians would have entered without any resistance.

I look forward to the day when Rev 18:8 will be fulfilled  speaking of the later day Babylon
"Therefore, her plagues shall come in one day, death and mourning and famine, and she shall be burned with fire; for mighty is the Lord God who judges her.  Unfortunately the attitude of the world will be similar to that in v.9  "And the kings of the earth who committed adultery and lived deliciously with her will weep and mourn and wail over her when they see the smoke of her burning."
 
The modern attitude reminds me of the people who objected to God's punishment that fell on the rebels against him, Korah, Dathan and Abiram.
 
Stephen Palmer wrote the below bit in the Christadelphian:
 
In the summer of 612 BC, when Josiah was 36 years old, the combined armies of Babylon and Media attacked and captured the city of Nineveh, the capital of Assyria. The prophecy of Nahum was now fulfilled as the victors put the city to the torch: “The fire shall devour thy bars ... There shall the fire devour thee” (Nahum 3:13, 15). Witness to the fulfilment of this Bible prophecy can still be seen today in the British Museum. Wall panels taken from the palace of Sennacherib in Nineveh bear the indelible marks of the fire—and the hand of God.

[Vol. 131: The Christadelphian : Volume 131. 2001, c1994. The Christadelphian, volume 131. (electronic ed.). Logos Library System (Vol. 131, Page 220). Birmingham: Christadelphian Magazine & Publishing Association.]
 
How do I cope?  By re-reading Nahum 1, the best description of God's character.

1:1 Nahum means 'comforter'. We might think that Nahum does not contain much comfort as he speaks vigorously about judgement from God. However it is through those judgements that He is going to save His people.

2:2 In speaking of the excellency of Jacob being turned away like the excellency of Israel we learn that Nahum is speaking after the Assyrians have taken the northern kingdom captive.

1:3 "His way" Not the way of man. God shows His way by the elements of nature. What greater examples than we have seen past year, both in Asia and North America. It certainly makes us think upon the words of Christ (Luke 21:25-28)

This short book is directed against Nineveh, the capital of the Assyrian empire. But isn’t it true to say that all prophecies of God through Jews, were to be heard by Jews? Such books are included in the Jewish Old Testament so that God’s people could take note, and have their faith strengthened when the prophecies came true. In the case of Nahum’s words against Nineveh, this prophecy was to foretell that although Assyria would conquer Israel they themselves would be overcome.Nah 1:1-7 speaks of the great power of God; Nah 1:8-14 tells of Nineveh’s downfall; and then Nah 1:15 is the wonderful news that God’s Kingdom is coming.

1:9 Doubtless the people in Nahum’s day did not think they were doing anything ‘against the Lord’. However Godliness is not determined by man’s thinking. It is determined by Him.

2:2 Israel often attributed their misfortunes to the supremacy of their enemies. However Nahum makes the point that the destruction was ‘of God’. Yahweh had not failed His people. It was they who failed Him and suffered judgements as a consequence in the hope that they would repent and turn back to Him.

It appears to us that Nahum's prophecy would have been proclaimed prior to the death of Sennacherib, therefore at least a 100 years before the destruction of Nineveh, which of course is the centre of the prophecy. Nahum was most likely a contemporary of Isaiah, speaking his prophecy during the reign of Hezekiah. Nahum was we feel a Galilean who came from his northern home to speak God's words of comfort to the trembling people of the south, whose hearts were in fear because of the Assyrian invasion of Judah.

1:7  The goodness of God is seen in the destruction of the Assyrian host who came against Israel and Judah, though at the time of the invasions of the land of Israel doubtless Israel did not see God as good. The goodness is seen in due time. Likewise we should not presume that because God is ‘good; that our lives will be trouble free.

Nahum (663-612 BC), whose name means consolation, was told to prophesy against Nineveh.  His message was given to Judah because Israel was already in captivity.  Just over 100 years earlier, Jonah had success in preaching to the Ninevites.  Unfortunately, the Truth was not handed down to subsequent generations.  As a consequence, they returned to idolatry (1:14).

The LORD promised that an overwhelming flood would destroy Nineveh (1:8).  That flood was the invasion of a Medes/Chaldeans coalition that destroyed the city in 612 BC.  Notice the use of the natural phenomenon flood to describe a horde of people.  Some other examples of people as being described by natural phenomena in the Bible are: trees (Rev 8:7); waters (Isa 17:13); clouds (Jude 1:12).  There are others.  Care should be taken to understand the use of natural phenomena in the Bible.  The reader should determine whether they are being used literally or figuratively.

1:12    In speaking of the enemy as one who would “pass through” the prophet echoes the language of Isa 8:8 where Isaiah is speaking of the Assyrian invasion. Nahum is also speaking about the Assyrian as his prophecy is “the burden of Nineveh” – Nah 1:1

2:3 Sometimes the language in the KJV is obscure. Take, for instance, the clause: and the fir trees shall be terribly shaken. If we examine the words more carefully, we will understand that the fir probably relates to the cypress which was used for making lances and arrows. Terribly shaken refers to the brandishing of these weapons by the Assyrians. For contrast, the ESV translates the clause in v.3 as: the cypress spears are brandished.

1:2-3 There may appear to be a contradiction between God revenging against His enemies and Him being ‘slow to anger’. However there is no contradiction and we should be very grateful that He has these two characteristics. He will keep His promises but will judge the earth. His long suffering means that we have had an opportunity to respond to His offer of salvation.

TEMPORARY CHANGE

Some years earlier, Jonah had prophesied against Nineveh. Much to his disgust, his prophecy that Nineveh would be destroyed within forty days was foiled by the repentance of the people living there. God had mercy on them because of their humble and contrite attitudes and saved them from the destruction he had planned.

Now, some years later, Nahum was sent to prophesy against Nineveh. Yes, they had repented earlier, but had slipped back into their wicked ways. It was as if they had not repented at all. Their change of heart had been completely forgotten. Nahum's prophecy was not one of warning, but one of destruction that was to come soon.

As Christians, it is easy to find ourselves in the same boat as the people of Nineveh. When we first found God and accepted Christ in our lives, we repented of our old way of life, were baptised, and turned our life around so that we could live for God. How is it now? Unless we constantly make the effort to follow God's ways, it is all too easy to slip back into our old way of life - just like the people of Nineveh did.

How is it now? Are we where we were when we first accepted God's grace? Have we grown and are better people for the Lord than we were at first? Or have we fallen back to our old ways or maybe beyond?

Let's make sure the changes we make are not temporary ones.

SECURITY

Nineveh was the superpower of Nahum's day. No-one was stronger, had more skill or experience in battle than Nineveh. Of all armies, Nineveh was the best equipped, and, of course, had one of the most well defended cities in the world at that time. That was all well and good, but when God turned against them, none of their strength, experience, skill or equipment was any use at all to them. "He summons his picked troops, yet they stumble on their way ... the river gates are thrown open and the palace collapses. It is decreed that the city be exiled and carried away ... Nineveh is like a pool and its water is draining away. 'Stop, Stop!' they cry, but on one turns back. (Nah 2:5-8)

We might think that we are a lot like Nineveh in some ways. We might think we have the fitness we need to live a long and healthy life. We might have made a lot of money that should see us through any troubles that might come on us. We may have all the security, alarms, insurance and knowledge to keep us safe. But if we do not have the LORD, like Nineveh, our security is only as good as a mist. Anything we can achieve ourselves can be taken from us in a moment, but for those of us who trust in the LORD, we will never be moved. Even if everything else disappears, our hope and security in the LORD will never disappear.

In 1v9 and v11 there is mentioned a person who conspires against God. This can be seen in the attitude of the Rabshakeh who came up against Jerusalem and spoke Sennacherib's words: "Beware lest Hezekiah persuade you saying 'the LORD will deliver you'. Has any of the Gods of the nations delivered its land from the hand of Assyria?" (Isa 36:13-20). This was a direct reproach to God, and one He would not allow to stand (see Isa 37:23-24, 33-35).

1:3-7 Here we see an interesting contrast. God will throw down the mountains but He is a ‘stronghold’ to those who trust Him. We would not imagine it possible to be safe in a terrible earthquake but this is the imagery that God is giving here.

1:8  The Assyrians are to be destroyed in the way that they came upon Israel –Isa 8:8– where the Assyrian is described as coming into the land of Israel as a flood.

2:2    The phrase “excellency of Jacob” occurs a number of times in Scripture  Psa 47:4, Amos 6:8 and here.  What does it mean?  Jacob changed from being a deceiver to being a faithful servant of God. God describes him as “plain” (Perfect) Gen 25:27. It is his faithfulness that is being spoken of in that statement.

2:13    Whilst Assyria fulfilled God’s will in taking Israel captive she was a very cruel oppressor. The Assyrians were known for the excessive violence. Therefore God would judge them, even though He had used them to fulfil His will.

1:10    The prophet, speaking in this chapter of the destruction of the Assyrian, shows how they were so complacent. Their might caused them to place their confidence in their own strength. 

1:11   The one  “that imagineth evil” is the Assyrian whose intentions are spoken of  in 2Kin 19:22-27

1:2     When Nahum says that “God is jealous” he is quoting Exo 20:5 and so we see that Nahum is reproving Israel for following false gods.

1:12    The promise “I will afflict thee no more” is part of the detail in Nahum which speaks of a future time when “all Israel shall be saved” Rom 11:26  when Israel will be the first nation in the kingdom of God on the earth.

1:3,6   Whilst the Lord is “slow to anger” eventually He will intervene in world affairs. Many seem to take God’s mercy as an indication of a God who will not involve Himself in judgement. One cannot be further from the truth if one thinks like that.

1:2  God’s jealousy is seen in the way that he will not tolerate duplicity. On the one had claiming to love God but on the other hand worshipping idols. This is a clear warning for us. We cannot have a foot in both camps. We must be single in our worship of Him. Matt 6:22

2:13 “I am against thee saith the Lord” should have been a chilling warning to Nineveh. The nations thought that they were mighty in the way that they oppressed other nations. However in reality God was in control. The same is true today. Nations think that they are in control of their own destinies. However the bible teaches differently. It is God who is in control of world events and the environment. So the  faithful servant of God need not be concerned at what man might think he is able to do to the planet earth and its inhabitants.

1:2-3 The Assyrian had done Yahweh’s work in punishing Israel. However, as Yahweh was jealous for Israel He would take revenge. Those who oppress Israel suffer the consequences. We, by contrast, should be mourning for Zion, praying that the time of her down treading will soon be over. See Isa 61:1-3

1:2 There is only one other place in scripture where the word “revengeth” <5358> is found three times together in the same context. Here it is translated revengeth twice and vengeance. The other time is Exo 21:20-21 where it is translated surely punished and punished. “surely punished” is the same word occurring twice. The fierceness of Yahweh is seen here as in Exo 21 where His word is not observed.

1:7 The earlier part of the chapter shows Yahweh as a God of judgment, unwilling to acquit the wicked. So when the prophet is moved to say “The Lord is good” we have to acknowledge that the judgments of God on the wicked are, in fact, righteous.

No one can claim that God is unfair in the way He deals with anyone.

2:2 the figure of a vine is used often to speak of the nation of Israel. So the marring of the branches speaks of the nation being so affected that they could not bring fruit in their lives to God.

v.3 - There is language of 1Cor.3:11-15, which speaks not just of the way we look after and work with the precious possession of the Word that we have, but also of the effectiveness of the survival of those to whom we have preached, and who we have a responsibility to nurture. Gold and Silver do not literally rust, but quite quickly tarnish from disuse. Each of us must assess whether we are ready to be judged by fire.

5:1 'weep and howl' as a warning to Israel. Joel 1:5 Is taken up by James and presented to the Jewish brethren who received his letter James 5:1

5:3 The warning that they would eat their flesh is strong language which is drawn from the curses to which Israel agreed:- Leviticus 26:29 Deuteronomy 28:53

5:4 The attitude of withholding wages draws on the prohibitions of the Law of Moses. Leviticus 19:13 Deuteronomy 24:14 The cries of those who are oppressed draws on Deuteronomy 24:15

5:17 We know that the drought in the days of Elijah was 3½ years. Our familiarity with this fact may cause us to forget that this detail is not found in the historical account in Kings. Here in James we have an example of added revelation. James was given the information by inspiration.

:11 So we see that a lesson to learn from Job is patience - though we might never think that from reading the book of Job. Also we are to learn that the Lord is 'pitiful' though one might not think so when one reflects on the way that God dealt with Job.

Vs.14,15 We can, and do, petition our Heavenly Father for the physical welfare of our brethren.  However, it seems here that the sickness (weakness) referred to might be spiritual rather than physical.  The last part of v.15 gives a clue: and if he have committed sins, they shall be forgiven him.  The forgiveness of sins seems to be linked to the sickness. 

Physical affliction in a person's life is not necessarily the result of a specific sin (longitudinally, of course, it is the result of Adam's sin).  Surely, that was the mistaken notion that Job's friends had of his condition. 

And so, sins can be forgiven for spiritual weakness (error in walk) if accepted by Yahweh offered through a prayer of faith.

V.17 James now calls on the example of Elijah, to illustrate his remark on prayer. During the course of his ministry had at times shirked his responsibilities, he ran from Israel in a time of great crisis and hid himself in Mount Horeb. "Elijah was a man subject to like passions as we are". Despite his failings however, Elijah was a justified man because he responded to "the still small voice of God" which spoke to him from Mount Horeb.

5:16 - we are to confess our sins/faults to each other. However, we have to be careful at times, as we can unfortunately leave ourselves vulnerable to gossip/tattlers in the process. Gossip can be such a harmful thing, no doubt some who really need prayers, help, guidance, and comfort don't bother to burden others with their sins/faults because of their fear of potential gossip - 1Tim 5:13.

5:6  It is most unlikely that the brethren actually killed anyone. James is speaking so powerfully to highlight that they way that they thought of other brethren was tantamount to killing them. Just as Jesus has said that the thought is as bad as the deed. Matt 5:22

5:19-20 James has counselled prayer on the behalf of others (V.14-16). This prayer must be sincere, coming from a genuine concern for one's brethren, both spiritually and physically. The letter now closes with an exhortation that there ought to be sincere consideration amongst brethren in their need for each other.

V.12 True followers of Jesus will not swear an oath on the Bible.  This verse is cited as an example supporting its prohibition.  Fortunately, the law in western countries allows one to confirm, without the use of a Bible, rather than swear.

5:11     ‘happy’ is not the best translation of the word ‘happy which endure …’ it would be better translated ‘blessed’. Whilst tribulation is not pleasant it brings a blessing to those who endure. The joy comes afterwards. Heb 12:2

This chapter can be seen in the context of Job, because he is mentioned as an example (or case study) in v11. He was a man who suffered (v13-14). His friends, all of them elders of some sort, grumbled against him (v9) instead of praying with him (v14). But Job could also have been quicker to admit his own weaknesses (v16).

No matter how we explain this chapter in James, and the book of Job, the unavoidable fact remains that sometimes God gives us illness because of our sins. He does this because He loves us and wants us to turn away from those sins. This is the whole point of the continual cycle we see with Israel in the Old Testament: Sin - bad things happen - recognition of sin (repentance) - God delivers. One of the most obvious of these case studies is that of Elijah and his prayer for drought, mentioned in this chapter for that reason (v17). Here was a man who understood the way God works and sought to involve himself with it.

We too can involve ourselves in the process when we see others going through it. James exhorts us to join with the afflicted and help them pray the prayer of repentance and faith (v16) which is a necessary step before healing comes. Solomon speaks eloquently of the process at the inauguration of the temple in 1Kin 8:28-53. We should do this in a gentle and non-condemnatory way. This is extremely difficult, which is perhaps why James asks the elders to leave it until it is asked for (v14). We can never know why illness or trouble comes to someone else. Job's friends got it completely wrong, and we should take that as a warning.

5:3 The prophet Malachi warns the priests about their evil practices – Mal 2:1 – James draws on the warnings of the prophet to speak to those who would be ‘kings and priests’ – Rev 5:10

So when we read of the excess of the priesthood in the days of the prophet we should realise that potentially we are reading about ourselves.

V.7 Yahweh is the husbandman (John 15:1).  Yahweh’s spiritual children are His husbandry (1Cor 3:9).

Vs.19,20 We should make every effort to recover anyone who has wandered away from the Truth.  It is a matter of life and death.

James 5:20 Converting someone back to the path of truth brings on the person the recognition that you have saved a soul from death. But whose sins are being hidden. While it could be the one who is turned back to way but then it would seem redundant to have ones soul saved from death and a multitude of sins be hidden or could it be that the recognition of this deed is that a benefit accrues to the one doing the conversion?  

5:12 ‘swear not’ quotes Jesus in the Sermon on the Mount – Matt 5:34

5:13   The natural reaction to illness is to feel sorry for ourselves. James’ advice is to turn our focus away from ourselves to God. God’s word is health to us.

5:14-15         We ought not to see James’ injunction as a universal rule – that a sick person will be healed and their sins forgive if others pray for them.  There was a specific case recorded which shows the pattern. It is the man who committed incest, was punished by the holy spirit and who repented and was received back into the church.      

PATIENCE

"Brothers, as an example of patience in the face of suffering, take the prophets who spoke in the name of the Lord. As you know, we consider blessed those who have persevered."(James 5:10-11) In order to fill this out, James probably should have added another few chapters to his book, showing us how the prophets were persecuted and how they were faithful to the end. But he didn't. Instead he left it to us to think about as our homework. So let's think about a few of the prophets.

• Abraham was a prophet. He lived for almost 100 years with the agony and social embarrassment of having no children. But after his patient waiting, God came through with his promise.
• Joseph, after his prophecies, was sold, chained, made a slave, put in prison and harshly treated until God lifted him up and made him prime minister of Egypt.
• Moses waited for eighty years to deliver his people, and then spent forty more years putting up with them in the wilderness, but he never gave up.
• Elijah kept doing his best but was constantly in fear of his life.
• Jeremiah kept speaking God's word faithfully in the face of opposition and was terribly treated for it.

We could go on with Isaiah, Ezekiel, Daniel, Hosea, John the Baptist, Paul, and more, but that's your homework!

So let us, as James encourages us, follow the example we are set of patience and perseverance even in the face of suffering.

James 5:14,15.

1. Who are the elders?

2. Was this only applicable in the first century?

3. If not, then why, in this day and age, do we not anoint the sick with oil?

A brother wrote in with a follow-up question with answers based on how one responds to the question. Here it is -

Quick follow-up question: Was the anointing with oil a ceremony, or a medical treatment? If it was a ceremony, then No, we don't do it now. But if it was a medical treatment, then we do the equivalent today when we encourage medical treatment, of one kind or another, as required.

...................

Going back to my original questions -

1. Since the only time in the New Testament that anointing with oil associated with healing occurs has to do with the 12 apostles and powers Jesus gave them, the elders must have been the apostles. The reference is Mk. 6:12,13 -

"They (the 12 - see v. 7) went out and preached that people should repent. They drove out many demons and anointed many sick people with oil and healed them."

2 & 3. Yes, I would think it only would work in this way while 1) the Holy Spirit gifts, including healing, were around (and there's good evidence in the New Testament that they passed off the scene in the first century having served their purpose); and 2) since the apostles were the ones empowered to use anointing oil to heal, with their deaths the use of such for that purpose would have ceased as well.

So in answer to the brother's question, I'd say Yes, it was a ceremony that was specifically associated with miraculous healing. So that's why there's no benefit in using it now (I guess I should say there's no healing benefit to using it now). Also since these are the only references to it in the New Testament, none of them are of the exhortational kind - exhorting New Testament believers to follow this practice. The rituals we still perform - baptism and breaking of bread - are different in that we are exhorted to do them.

5:15     An example of a fervent prayer which was effectual was that of Hezekiah when he requested that the people would not be punished – 2Chron 30:18-20. Notice it is a prayer for others. Not a prayer for himself.

5:9    We have seen previously that the word translated “grudge” carries the sense of “sigh”. So it not as it we are simply not to bear grudges against our brethren. It extends further than that. When we are asked if we can do something to help a brother or sister we should not even think that the task might be a chore or something that we do not want to do.  You know the feeling. Someone asks for something and our inward reaction is dismay even though we might do as requested. James is saying that way of thinking is wrong. 

5:10   Notice how James speaks to his audience as “my brethren”. Whilst he is emphasising an important lesson about living a Christ like life he still wishes to identify with those he wrote to.

5:7       In speaking of the early and latter rain James is quoting Deut 11:14. When Moses spoke the words of Deuteronomy to the nation they were about to cross Jordan into the land promised to them. They had waited and their waiting was now to be rewarded. This is the focus of what James is saying to his readers.

5:13   We might wonder what Psalms might be sung for the “sick”. Psa 117:1-2 could be such a Psalm. It focuses on God’s goodness. Whenever we are in despair reflecting on how good God is towards us has to be beneficial.

5:1      Of course it is not the case that all rich men experience miseries. What James is saying is that those who are rich and trust in those riches will “weep and howl” if their possessions are taken away. It is the one who places confidence in possessions who will be distressed at their loss. Not the faithful who, though rich, do not place their confidence in those riches.

James 5:16

“Confess your faults one to another, and pray for one another, that ye may be healed.”