James 5:20

5:20 To save a sinner from death refers not merely to physical death but to eternal death, the punishment for departing from the truth of the Good News of Jesus Christ (see 1:12, 15; cp. Heb 6:4-8). If the sinful person listens and repents, eternal punishment will be averted (see also Gal 6:1; Jude 1:22-24).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Jas 5:20. Γινωσκέτω, let him know) both the one who converts another, that he may be more intent upon it, and the one who is converted, that he may be led to grateful obedience.—σώσει, he shall save) The Future: it shall hereafter be evident.—ψυχὴν αὐτοῦ, his soul) the sinner’s. A great work.—ἐκ θανάτου, from death) which will destroy (swallow up) the sinners. The connection is: not only in diseases of the body, Jas 5:14, do you succour one another, but also drive away the death of the soul.—καλύψει, shall hide) impelled by that same love, under the influence of which he recalled him when in error; 1Pe 4:8, note.[77]—πλῆθος ἁμαρτιῶν, a multitude of sins) either the sins which the person in error had committed, and which are known to him who converts him, or those which he was about to commit.[78] Steph. and Æthiop. read, of his sins. I know not why Steph. is inserted by Baumgarten. James concludes as though it were an ordinary book and not a letter.[79]

[77] Shall in love charitably hide, not reveal to others, but intercede with God for, the sins of his neighbour whom he converts.—E.

[78] And also the sins which either had been committed, or might still hereafter be committed, by the converter or others.—V. g.

[79] Bengel, J. A. (1866). Vol. 5: Gnomon of the New Testament (M. E. Bengel & J. C. F. Steudel, Ed.) (W. Fletcher, Trans.) (35–42). Edinburgh: T&T Clark.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Jam_5:20 forms the apodosis.

γινωσκέτω] The τις mentioned in the second half of the preceding verse is the subjectthe converter and not the converted. The remarkableness of the repetition of the subject after ὅτι disappears, when it is considered that the idea to be taken to heart is expressed as a sentence which is universally valid.[1] Calvin rightly draws attention to the fact that the tendency of the verse is to excite zeal for the conversion of the erring.

The word ἁμαρτωλόν is to be retained in its general signification, and not to be referred simply to τὸν πλανηθέντα ἀπὸ τῆς ἀληθείας; it denotes the genus to which he that errs from the truth belongs as species.

ἐκ πλάνης ὁδοῦ αὐτοῦ] not = ex erroris vita (Schulthess); correctly Luther: from the error of his way. πλάνη states the nature of the way on which the ἁμαρτωλός walks, and forms the contrast to ἀλήθεια.

σώσει ψυχὴν [αὐτοῦ] ἐκ θανάτου] i.e. he will save a (his) soul from the death to which otherwise it would have fallen a prey. The future is here used because James has in view the final result of such a saving deed (Wiesinger). On ψυχήν, comp. chap. Jam_1:21; on the reading of the Receptus Estius remarks: absolute posita emphasin habet. But probably ψυχὴν αὐτοῦ is the correct reading. θάνατος, eternal destruction, as in chap. Jam_1:15. Lange strangely explains it as the moral dissolution of the ontological life eternally self-generating itself.

καὶ καλύψει πλῆθος ἁμαρτιῶν] is to be understood not of the sins of the converter, who by his good work obtains forgiveness, whether on the part of God (Zacharias, ep. I. ad Bonifac.; Bede, Erasmus, Bouman, and others) or on the part of man (Augusti: his own offences will not be remembered), but of the sins of the converted (so most expositors). The words are an echo of Pro_10:12 (comp. 1Pe_4:8), although it is doubtful if James had this passage actually in view; especially καλύπτειν here does not, as a strict translation of the Hebrew כִּסָּה,see Neh. 3:36 (LXX. ed. Tisch. Jam_4:6); Psa_32:1; Psa_85:3,signify to forgive, but the figurative expression is used by James in the sense that the sins of the converted are by the converter covered or concealed from the eyes of God, i.e. their forgiveness is effected. By ΠΛῆΘΟς ἉΜΑΡΤΙῶΝ are meant not the sins which the ἉΜΑΡΤΩΛΌς would otherwise commit (Jaspar: peccata adhuc patranda), and which were now prevented by his conversion (Pott: multa futura impediet), but the multitude of sins which he committed before his conversion.[2] Lange thinks: this restriction misapprehends the progressive nature of guilt; but how could sins which have not been committed be forgiven?[3] That the mention here is not of human, but of divine forgiveness, the close connection of the idea with the preceding σώσει ψυχὴν ἐκ θανάτου shows. Correctly Wiesinger: καλύψει carries on further the σώσει ψυχήν, and states the ground of this salvation.

[1] Wiesinger: ὁ ἐπιστρέψας is not to be taken as equivalent to he who, in strict reference to the subject of γινωσκέτω, but expresses the general idea that every one who converts a sinner performs a great work; it is the general statement, under which he who is designated by γινωσκέτω subordinates his doing.

[2] De Wette takes objection to the strong expression πλῆθος, as he thinks that the reference here is only to aberration, and not to a vicious life; and on this account he will consider, along with this, the sins of those who stand in reciprocal action with him who has erred, and were or might have been injured and led astray by him; but without reason; especially πλῆθος ἁμαρτιῶν corresponds entirely to the idea πλανηθῆναι ἀπὸ τῆς ἀληθείας, provided it be not arbitrarily weakened (so also Brückner).

[3] In order to give prominence to the noble historical import of the Epistle, which has been only too much missed and neglected, Lange maintains that James here, at the conclusion, invites the believing part of his people to engage in intercession and in the work of salvation, that many individuals may be saved from death, and a multitude of sins might be atoned for.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Jas 5:20 . γινώσκετε : taking this as an indicative one may regard the words that follow as a quotation, a course which commends itself owing to the comparatively large number of quotations with which the Epistle abounds; at the same time it must be remembered that the weight of MS. evidence is in favour of γινωσκέτε . καλύψει … (Hebrew כפר ) cf. 1Pe 4:8 , one of the strongest of the many marks of Jewish authorship which the Epistle contains; according to Jewish doctrine good works balance evil ones; the good work of converting a sinner is reckoned here as one of the most efficacious in obliterating evil deeds; on the whole subject see Introduction IV., § 2.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Let him--the converted.

know--for his comfort, and the encouragement of others to do likewise.

shall save--future. The salvation of the one so converted shall be manifested hereafter.

shall hide a multitude of sins--not his own, but the sins of the converted. The Greek verb in the middle voice requires this. Pro 10:12 refers to charity "covering" the sins of others before men; James to one's effecting by the conversion of another that that other's sins be covered before God, namely, with Christ's atonement. He effects this by making the convert partaker in the Christian covenant for the remission of all sins. Though this hiding of sins was included in the previous "shall save," James expresses it to mark in detail the greatness of the blessing conferred on the penitent through the converter's instrumentality, and to incite others to the same good deed.

Next: 1 Peter Introduction

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 20. Let him know] Let him duly consider, for his encouragement, that he who is the instrument of converting a sinner shall save a soul from eternal death, and a body from ruin, and shall hide a multitude of sins; for in being the means of his conversion we bring him back to God, who, in his infinite mercy, hides or blots out the numerous sins which he had committed during the time of his backsliding. It is not the man's sins who is the means of his conversion, but the sins of the backslider, which are here said to be hidden. See more below.

1. MANY are of opinion that the hiding a multitude of sins is here to be understood of the person who converts the backslider: this is a dangerous doctrine, and what the Holy Spirit never taught to man. Were this true it would lead many a sinner to endeavour the reformation of his neighbour, that himself might continue under the influence of his own beloved sins and conversion to a particular creed would be put in the place of conversion to God, and thus the substance be lost in the shadow. Bishop Atterbury, (Ser. vol. i. p. 46,) and Scott, (Christian Life, vol. i. p. 368,) contend "that the covering a multitude of sins includes also, that the pious action of which the apostle speaks engages God to look with greater indulgence on the character of the person that performs it, and to be less severe in marking what he has done amiss." See Macknight. This from such authorities may be considered doubly dangerous; it argues however great ignorance of God, of the nature of Divine justice, and of the sinfulness of sin. It is besides completely antievangelical; it teaches in effect that something besides the blood of the covenant will render God propitious to man, and that the performance of a pious action will induce God's justice to show greater indulgence to the person who performs it, and to be less severe in marking what he has done amiss. On the ground of this doctrine we might confide that, had he a certain quantum of pious acts, we might have all the sins of our lives forgiven, independently of the sacrifice of Christ; for if one pious act can procure pardon for a multitude of sins, what may not be expected from many?

2. The Jewish doctrine, to which it is possible St. James may allude, was certainly more sound than that taught by these Christian divines. They allowed that the man who was the means of converting another had done a work highly pleasing to God, and which should be rewarded; but they never insinuate that this would atone for sin. I shall produce a few examples: -

In Synopsis Sohzar, p. 47, n. 17, it is said: Great is his excellence who persuades a sick person to turn from his sins.

Ibid, p. 92, n. 18: Great is his reward who brings back the pious into the way of the blessed Lord.

Yoma, fol. 87, 1: By his hands iniquity is not committed, who turns many to righteousness; i.e. God does not permit him to fall into sin. What is the reason? Ans. Lest those should be found in paradise, while their instructer is found in hell.

This doctrine is both innocent and godly in comparison of the other. It holds out a motive to diligence and zeal, but nothing farther. In short, if we allow any thing to cover our sins beside the mercy of God in Christ Jesus, WE shall err most dangerously from the truth, and add this moreover to the multitude of OUR sins, that we maintained that the gift of God could be purchased by our puny acts of comparative righteousness.

3. As one immortal soul is of more worth than all the material creation of God, every man who knows the worth of his own should labour for the salvation of others. To be the means of depriving hell of her expectation, and adding even one soul to the Church triumphant, is a matter of infinite moment; and he who is such an instrument has much reason to thank God that ever he was born. He who lays out his accounts to do good to the souls of men, will ever have the blessing of God in his own. Besides, God will not suffer him to labour in vain, or spend his strength for naught. At first he may see little fruit; but the bread cast upon the waters shall be found after many days: and if he should never see it in this life, he may take for granted that whatsoever he has done for God, in simplicity and godly sincerity, has been less or more effectual.

After the last word of this epistle αμαρτιων, of sins, some versions add his, others theirs; and one MS. and the later Syriac have Amen. But these additions are of no authority.

The subscriptions to this epistle, in the VERSIONS, are the following: The end of the Epistle of James the apostle. - SYRIAC. The catholic Epistle of James the apostle is ended. - SYRIAC PHILOXENIAN. The end. - AETHIOPIC. Praise be to God for ever and ever; and may his mercy be upon us. Amen. - ARABIC. The Epistle of James the son of Zebedee, is ended. - ITALA, one copy. Nothing. - COPTIC. Nothing. - Printed VULGATE. The Epistle of James is ended. - Bib. VULG. Edit. Eggestein. The Epistle of St. James the apostle is ended. - Complutensian.

In the MANUSCRIPTS: Of James. - Codex Vaticanus, B. The Epistle of James. - Codex Alexandrinus. The end of the catholic Epistle of James. - Codex Vaticanus, 1210. The catholic Epistle of James the apostle. - A Vienna MS. The catholic Epistle of the holy Apostle James. - An ancient MS. in the library of the Augustins, at Rome. The end of the Epistle of the holy Apostle James, the brother of God. - One of Petavius's MSS., written in the thirteenth century. The same is found in a Vatican MS. of the eleventh century. The most ancient MSS. have little or no subscription.

Two opinions relative to the author are expressed in these MSS. One copy of the Itala, the Codex Corbejensis, at Paris, which contains this epistle only, attributes it to James, the son of Zebedee; and two, comparatively recent, attribute it to James, our Lord's brother. The former testimony, taken in conjunction with some internal evidences, led Michaelis, and some others, to suppose it probable that James the elder, or the son of Zebedee, was the author. I should give it to this apostle, in preference to the other, had I not reason to believe that a James, different from either; was the author. But who or what he was, at this distance of time, it is impossible to say. Having now done with all comments on the text, I shall conclude with some particulars relative to James, our Lord's brother, and some general observations on the structure and importance of this epistle.

I have entered but little into the history of this James, because I was not satisfied that he is the author of this epistle: however, observing that the current of modern authors are decided in their opinion that he was the author, I perceive I may be blamed unless I be more particular concerning his life; as some of the ancients have related several circumstances relative to him that are very remarkable, and, indeed, singular. Dr. Lardner has collected the whole; and, although the same authors from whom he has taken his accounts are before me, yet, not supposing that I can at all mend either his selections or arrangement, I shall take the accounts as he states them.

"I should now proceed," says this learned man, "to write the history of this person (James) from ancient authors; but that is a difficult task, as I have found, after trying more than once, and at distant spaces of time. I shall therefore take DIVERS passages of Eusebius and others, and make such reflections as offer for finding out as much truth as we can.

"Eusebius, in his chapter concerning our Saviour's disciples, (Eccl. Hist. lib. i., cap. 12,) speaks of James, to whom our Lord showed himself after his resurrection, 1Cor 15:7, as being one of the seventy disciples.

"The same author has another chapter, (Hist. Eccl., lib. ii., cap. 1,) entitled, Of Things constituted by the Apostles after our Saviour's Ascension, which is to this purpose: -

"The first is the choice of Matthias, one of Christ's disciples, into the apostleship, in the room of Judas; then the appointment of the seven deacons, one of whom was Stephen, who, soon after his being ordained, was stoned by those who had killed the Lord, and was the first martyr for Christ; then James, called the Lord's brother, because he was the son of Joseph, to whom the Virgin Mary was espoused. This James, called by the ancients the just, on account of his eminent virtue, is said to have been appointed the first bishop of Jerusalem; and Clement, in the sixth book of his Institutions, writes after this manner: That after our Lord's ascension, Peter, and James, and John, though they had been favoured by the Lord above the rest, did not contend for honour, but chose James the just to be bishop of Jerusalem; and in the seventh book of the same work he says, that after his resurrection the Lord gave to James the just, and Peter, and John, the gift of knowledge; and they gave it to the other apostles, and the other apostles gave it to the seventy, one of whom was Barnabas: for there were two named James, one the just, who was thrown down from the battlement of the temple and killed by a fuller's staff; the other is he who was beheaded. Of him who was called the just, Paul also makes mention, saying, Other of the apostles saw I none, save James the Lord's brother.

"I would now take a passage from Origen, in the tenth vol. of his Commentaries upon Mat 13:55; Mat 13:56: Is not this the carpenter's son? Is not his mother called Mary? And his brethren, James, and Joses, and Simon, and Judas? And his sisters, are they not all with us? They thought, says Origen, that he was the son of Joseph and Mary. The brethren of Jesus, some say, upon the ground of tradition, and particularly of what is said in the gospel according to Peter, or the book of James, were the sons of Joseph by a former wife, who cohabited with him before Mary. They who say this are desirous of maintaining the honour of Mary's virginity to the last, (or her perpetual virginity,) that the body chosen to fulfil what is said, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee, Lu 1:35, might not know man after that: and I think it very reasonable that, as Jesus was the first fruits of virginity among men, Mary should be the same among women; for it would be very improper to give that honour to any besides her. This James is he whom Paul mentions in his Epistle to the Galatians, saying, Other of the apostles, saw I none, save James the Lord's brother. This James was in so great repute with the people for his virtue, that Josephus, who wrote twenty books of the Jewish antiquities, desirous to assign the reason of their suffering such things, so that even their temple was destroyed, says that those things were owing to the anger of God for what they did to James, the brother of Jesus, who is called Christ. And it is wonderful that he, who did not believe our Jesus to be the Christ, should bear such a testimony to James. He also says that the people thought they suffered those things on account of James. Jude, who wrote an epistle, of a few lines indeed, but filled with the powerful word of the heavenly grace, says, at the beginning, Jude, a servant of Jesus Christ, and brother of James. Of Joses and Simon we know nothing.

"Origen, in his books against Celsus, quotes Josephus again as speaking of James; to the like purpose; but there are not now any such passages in Josephus, though they are quoted as from him by Eusebius also. As the death of James has been mentioned, I shall now immediately take the accounts of it which are in Eusebius, and I will transcribe a large part of the twenty-third chapter of the second book of his Ecclesiastical History: 'But when Paul had appealed to Caesar, and Festus had sent him to Rome, the Jews being disappointed in their design against him, turned their rage against James, the Lord's brother, to whom the apostles had consigned the episcopal chair of Jerusalem, and in this manner they proceeded against him: having laid hold of him, they required him, in the presence of all the people, to renounce his faith in Christ; but he, with freedom and boldness beyond expectation, before all the multitude declared our Lord and Saviour Jesus Christ to be the Son of God. They, not enduring the testimony of a man who was in high esteem for his piety, laid hold of the opportunity when the country was without a governor to put him to death; for Festus having died about that time in Judea, the province had in it no procurator. The manner of the death of James was shown before in the words of Clement, who said that he was thrown off the battlement of the temple, and then beat to death with a club. But no one has so accurately related this transaction as Hegesippus, a man in the first succession of the apostles, in the fifth book of his Commentaries, whose words are to this purpose: James, the brother of our Lord, undertook together with the apostles, the government of the Church. He has been called the just by all, from the time of our Saviour to ours: for many have been named James; but he was holy from his mother's womb. He drank neither wine nor strong drink, nor did he eat any animal food; there never came a razor upon his head; he neither anointed himself with oil, nor did he use a bath. To him alone was it lawful to enter the holy place. He wore no woollen, but only linen garments. He entered into the temple alone, where he prayed upon his knees; insomuch that his knees were become like the knees of a camel by means of his being continually upon them, worshipping God, and praying for the forgiveness of the people. Upon account of his virtue he was called the just, and Oblias, that is, the defence of the people, and righteousness. Some, therefore, of the seven sects which were among the Jews, of whom I spoke in the former part of these Commentaries, asked him, Which is the gate of Jesus? or, What is the gate of salvation? and he said, Jesus is the Saviour, or the way of salvation. Some of them therefore believed that Jesus is the Christ. And many of the chief men also believing, there was a disturbance among the Jews and among the scribes and Pharisees, who said there was danger lest all the people should think Jesus to be the Christ. Coming therefore to James they said, We beseech thee to restrain the error of this people; we entreat thee to persuade all who come hither at the time of passover to think rightly concerning Jesus, for all the people and all of us put confidence in thee. Stand therefore on the battlement of the temple, that being placed on high thou mayest be conspicuous, and thy words may be easily heard by all the people; for because of the passover all the tribes are come hither, and many Gentiles. Therefore the scribes and Pharisees before named placed James upon the battlement of the temple, and cried out to him and said, O Justus, whom we ought all to believe, since the people are in an error, following Jesus, who was crucified, tell us what is the gate of Jesus. And he answered with a loud voice, Why do you ask me concerning the Son of man? He even sitteth in the heaven, at the right hand of the great Power, and will come in the clouds of heaven. And many were fully satisfied and well pleased with the testimony of James, saying, Hosanna to the Son of David! But the same scribes and Pharisees said one to another, We have done wrong in procuring such a testimony to Jesus. Let us go up and throw him down, that the people may be terrified from giving credit to him. And they went up presently, and cast him down, and said, Let us stone James the just: and they began to stone him because he was not killed by the fall. But he turning himself, kneeled, saying, I entreat thee, O Lord God the Father, forgive them, for they know not what they do. As they were stoning him, one said, Give over. What do ye? The just man prays for you. And one of them, a fuller, took a pole, which was used to beat clothes with, and struck him on the head. Thus his martyrdom was completed. And they buried him in that place; and his monument still remains near the temple. This James was a true witness, both to Jews and Gentiles, that Jesus is the Christ. Soon after Judea was invaded by Vespasian, and the people were carried captive.' So writes Hegesippus at large, agreeably to Clement. For certain, James was an excellent man, and much esteemed by many for his virtue; insomuch that the most thoughtful men among the Jews were of opinion that his death was the cause of the siege of Jerusalem, which followed soon after his martyrdom: and that it was owing to nothing else but the wickedness committed against him. And Josephus says the same in these words: 'These things befell the Jews in vindication of James the just, who was brother of Jesus, called the Christ. For the Jews killed him; who was a most righteous man.'

"The time of the death of James may be determined without much difficulty; he was alive when Paul came to Jerusalem at the pentecost, in the year of Christ 58, and it is likely that he was dead when St. Paul wrote the Epistle to the Hebrews at the beginning of the year 63. Theodoret, upon Heb 13:7 supposes the apostle there to refer to the martyrdoms of Stephen, James the brother of John, and James the just. According to Hegesippus, the death of James happened about the time of passover, which might be that of the year 62; and if Festus was then dead, and Albinus not arrived, the province was without a governor. Such a season left the Jews at liberty to gratify their licentious and turbulent disposition, and they were very likely to embrace it."

I have said but little relative to the controversy concerning the apostleship of James, our Lord's brother; for, as I am still in doubt whether he was the author of this epistle, I do not judge it necessary to enter into the question. I proceed now to some general observations on the epistle itself, and the evidence it affords of the learning and science of its author.

1. I have already conjectured that this epistle ranks among the most ancient of the Christian writings; its total want of reference to the great facts which distinguish the early history of the Church, viz., the calling of the Gentiles, the disputes between them and the Jews, the questions concerning circumcision, and the obligation of the law in connection with the Gospel c., c., shows that it must have been written before those things took place, or that they must have been wholly unknown to the author which is incredible, allowing him to have been a Christian writer.

2. The style of this epistle is much more elevated than most other parts of the New Testament. It abounds with figures and metaphors, at once bold, dignified, just, and impressive. Many parts of it are in the genuine prophetic style, and much after the manner of the Prophet Zephaniah, to whom there is a near resemblance in several passages.

3. An attentive reader of this epistle will perceive the author to be a man of deep thought and considerable learning. He had studied the Jewish prophets closely, and imitated their style but he appears also to have read the Greek poets: his language is such as we might expect from one who had made them his study, but who avoided to quote them. We find a perfect Greek hexameter in Jas 1:17, and another may be perceived in Jas 4:4; but these are probably not borrowed, but are the spontaneous, undesigned effort of his own well cultivated mind. His science may be noted in several places, but particularly in Jas 1:17, on which see the note and the diagram, and its explanation at the end of the chapter. Images from natural history are not unfrequent; and that in Jas 1:14; Jas 1:15 is exceedingly correct and appropriate, but will not bear a closely literal translation.

4. His constant attention and reference to the writings and maxims of his own countrymen is peculiarly observable. Several of his remarks tend to confirm the antiquity of the Talmud; and the parallel passages in the different tracts of that work cast much light on the allusions of St. James. Without constant reference to the ancient Jewish rabbins, we should have sought for the meaning of several passages in vain.

5. St. James is in many places obscure; this may arise partly from his own deep and strong conceptions, and partly from allusions to arts or maxims which are not come down to us, or which lie yet undiscovered in the Mishna or Talmud. To elucidate this writer I have taken more than common pains, but dare not say that I have been always successful, though I have availed myself of all the help within my reach. To Schoettgen's Horae Hebraicae I am considerably indebted, as also to Dr. Macknight, Kypke, Rosenmuller, c., but in many cases I have departed from all these, and others of the same class, and followed my own light.

6. On the controversy relative to the doctrine of justification, as taught by Paul and James, I have not entered deeply I have produced in the proper places what appeared to me to be the most natural method of reconciling those writers. I believe St. James not to be in opposition to St. Paul, but to a corrupt doctrine taught among his own countrymen relative to this important subject. The doctrine of justification by faith in Christ Jesus, as taught by St. Paul, is both rational and true. St. James shows that a bare belief in the God of Israel justifies no man; and that the genuine faith that justifies works by love, and produces obedience to all the precepts contained in the moral law; and that this obedience is the evidence of the sincerity of that faith which professes to have put its possessor in the enjoyment of the peace and favour of God.

7. This epistle ends abruptly, and scarcely appears to be a finished work. The author probably intended to have added more, but may have been prevented by death. James, our Lord's brother, was murdered by the Jews, as we have already seen. James, the son Zebedee, had probably a short race; but whether either of these were its author we know not. The work was probably posthumous, not appearing till after the author's death; and this may have been one reason why it was so little known in the earliest ages of the primitive Church.

8. The spirit of Antinomianism is as dangerous in the Church as the spirit of Pharisaism; to the former the Epistle of James is a most powerful antidote; and the Christian minister who wishes to improve and guard the morals of his flock will bring its important doctrines, in due proportion, into his public ministry. It is no proof of the improved state of public morals that many, who call themselves evangelical teachers, scarcely ever attempt to instruct the public by texts selected from this epistle.

For other particulars, relative to the time of writing this epistle, the author, his inspiration, apostleship, &c., I must refer to Michaelis and Lardner, and to the preface.

Millbrook, Dec. 9, 1816 Finished correcting this epistle for a new edition, Dec. 31, 1831.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

20 Let him know. I doubt whether this ought rather to have been written, γιςώσκετε, “know ye.” Both ways the meaning however is the same. For James recommends to us the correction of our brethren from the effect produced that we may more assiduously attend to this duty. Nothing is better or more desirable than to deliver a soul from eternal death; and this is what he does who restores an erring brother to the right way: therefore a work so excellent ought by no means to be neglected. To give food to the hungry, and drink to the thirsty, we see how much Christ values such acts; but the salvation of the soul is esteemed by him much more precious than the life of the body. We must therefore take heed lest souls perish through our sloth, whose salvation God puts in a manner in our hands. Not that we can bestow salvation on them; but that God by our ministry delivers and saves those who seem otherwise to be nigh destruction.

Some copies have his soul, which makes no change in the sense. I, however, prefer the other reading, for it has more force in it.

And shall hide a multitude of sins. He makes an allusion to a saying of Solomon, rather than a quotation. (Proverbs 10:12.) Solomon says that love covers sins, as hatred proclaims them. For they who hate burn with the desire of mutual slander; but they who love are disposed to exercise mutual forbearance. Love, then, buries sins as to men. James teaches here something higher, that is, that sins are blotted out before God; as though he had said, Solomon has declared this as the fruit of love, that it covers sins; but there is no better or more excellent way of covering them than when they are wholly abolished before God. And this is done when the sinner is brought by our admonition to the right way: we ought then especially and more carefully to attend to this duty.

END OF THE EPISTLE OF JAMES

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(20) Let him know.—Or, as it rather seems to be, Know ye; be absolutely sure of this, in a knowledge better than all the Gnostic and Agnostic learning of the day. He which turneth a sinner from the error of his way shall save a soul from death—the means thereto being given him by the Saviour of all—and shall hide a multitude of sins; not, of course, his own, but those of the penitent, brought back by this good servant into the fold. So is it possible to be a fellow-worker with Christ (2Co_6:1), and a sharer in His work of salvation, as, in another sense, we too vicariously suffer for the sins and faults of others. (Comp. Col_1:24, and Butler’s Analogy, part 2, chap. 5)

What St. James was in word that also was he in deed; for he “prayed fervently” for the pardon and conversion of those who killed him. “Hold,” said some of the by-standers. when the martyr sank upon the stones, “the Just is praying for you!” Stephen’s prayer won Saul for the infant Church: it can hardly be that James’s last breathings of pity were unanswered of God.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

20. from the error of his way] The noun always involves the idea of being deceived as well as erring. Comp. 2Pe_2:18; 2Pe_3:17; 1Jn_4:6.

shall save a soul from death] The soul is obviously that of the sinner who is converted. Death, bodily and spiritual, would be the outcome of the error if he were left alone, and in being rescued from the error he is therefore saved also from death.

and shall hide a multitude of sins] The phrase is one of those which St James has in common with St Peter (1Pe_4:8). It occurs also in the LXX. of Psa_85:2, and in a nearly identical form in Psa_32:1. The Hebrew, and English version, of Pro_10:12 present a still closer parallel, but the LXX. seems to have followed a different text, and gives “Friendship covers all those that are not contentious.” The context leaves hardly any room for doubt that the “sins” which are thought of as covered are primarily those of the man converted, and not those of the converter. There is, however, a studied generality in the form of the teaching, which seems to emphasise the wide blessedness of love. In the very act of seeking to convert one for whom we care we must turn to God ourselves, and in covering the past sins of another our own also are covered. In such an act love reaches its highest point, and that love includes the faith in God which is the condition of forgiveness.

The absence of any formal close to the Epistle is in many ways remarkable. In this respect it stands absolutely alone in the New Testament, the nearest approach to it being found in 1Jn_5:21. It is a possible explanation of this peculiarity, that we have lost the conclusion of the Epistle. It is, however, more probable that the abruptness is that of emphasis. The writer had given utterance to a truth which he desired above all things to impress on the minds of his readers, and he could not do this more effectually than by making it the last word he wrote to them.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Let him know,.... And observe it for his encouragement:

that he which converteth a sinner from the error of his way; who is the instrument of restoring a backsliding professor, for such an one is meant by a sinner, and not a profane person; or of turning a poor bewildered believer, who is got out of the way of truth and holiness, into the right way again; or of convincing him of the error of his way, whether it be in point of doctrine, or of duty; and so of bringing him to the fold of Christ again, from whence he has strayed:

shall save a soul from death; not efficiently, but instrumentally, as in Ti1 4:16 for otherwise Christ is the only Saviour; and he will be the means of saving "a soul", which is of more worth than a world; and that from death, the second death which lies in the separation of the soul from God, and in a sense of his wrath; which apostasy threatens with, and leads unto, if grace prevents not. The Alexandrian copy and others, and the Vulgate Latin version read, "his soul"; but the common reading is more emphatic; the Syriac and Arabic versions render it, "his own soul"; and the Ethiopic version, "himself", as respecting him that is the instrument of the conversion of the other, and not the person converted:

and shall hide a multitude of sins; either "his own", as the same versions read; and then the sense is, he shall be blessed with a discovery and application of the forgiveness of all his sins, though they have been many and great; or rather the sins of the person converted. Sin is only covered by the blood and righteousness of Christ; and thereby it is so covered, as not to be seen by the eye of vindictive justice and in such manner as that the persons of those who are covered therewith are all fair, without fault and unreproveable in the sight of God; and though their sins are many, even a multitude, they are blotted out as a thick cloud, and are abundantly pardoned; yea, all their sins are covered, be they ever so many, for God forgives all trespasses, for Christ's sake; and the blood of Christ cleanses from all sin, and his righteousness justifies from all: and whoever is an instrument of bringing a backslider to a sense of the evil of his ways, and to true repentance for the same; as he, upon such repentance, has his iniquities caused to pass from him, or, in other words, to be covered, as from the sight of God, so from his own; he may be said to be the instrument of this also.

Next: 1 Peter Introduction

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

20 Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.

Ver. 20. Shall save a soul] A high honour to have any hand in such a work.

Cover a multitude] i.e. He shall be a means that God shall cover them.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Let him know - Let him who converts the other know for his encouragement.

That he which converteth the sinner from the error of his way - Any sinner; anyone who has done wrong. This is a general principle, applicable to this case and to all others of the same kind. It is a universal truth that he who turns a sinner from a wicked path does a work which is acceptable to God, and which will in some way receive tokens of his approbation. Compare Deu 12:3. No work which man can perform is more acceptable to God; none will be followed with higher rewards. In the language which is used here by the apostle, it is evidently intended not to deny that success in converting a sinner, or in reclaiming one from the error of his ways, is to be traced to the grace of God; but the apostle here refers only to the divine feeling towards the individual who shall attempt it, and the rewards which he may hope to receive. The reward bestowed, the good intended and done, would be the same as if the individual were able to do the work himself. God approves and loves his aims and efforts, though the success is ultimately to be traced to himself.

Shall save a soul from death - It has been doubted whether this refers to his own soul, or to the soul of him who is converted. Several manuscripts, and the Vulgate, Syriac, Arabic, and Coptic versions, here read: “his soul.” The most natural interpretation of the passage is to refer it to the soul of the one converted, rather than of him who converts him. This accords better with the uniform teaching of the New Testament, since it is nowhere else taught that the method of saving our souls is by converting others; and this interpretation will meet all that the scope of the passage demands. The object of the apostle is to present a motive for endeavoring to convert one who has wandered away; and assuredly a sufficient motive for that is furnished in the fact, that by this means an immortal soul would be saved from eternal ruin. The word death here must refer to eternal death, or to future punishment. There is no other death which the soul is in danger of dying. The body dies and moulders away, but the soul is immortal. The apostle cannot mean that he would save the soul from annihilation, for it is in no danger of that. This passage proves, then, that there is a death which the soul may die; that there is a condition which may properly be called death as a consequence of sin; and that the soul will suffer that unless it is converted.

And shall hide a multitude of sins - Shall cover them over so that they shall not be seen; that is, they shall not be punished. This must mean either the sins which he has committed who is thus converted and saved, or the sins of him who converts him. Whichever is the meaning, a strong motive is presented for endeavoring to save a sinner from the error of his ways. It is not easy to determine which is the true sense. Expositors have been about equally divided respecting the meaning. Doddridge adopts substantially both interpretations, paraphrasing it, “not only procuring the pardon of those committed by the convert, but also engaging God to look with greater indulgence on his own character, and to be less ready to mark severely what he has done amiss.” The Jews regarded it as a meritorious act to turn a sinner from the error of his ways, and it is possible that James may have had some of their maxims in his eye. Compare Clarke, in loc. Though it may not be possible to determine with certainty whether the apostle here refers to the sins of him who converts another, or of him who is converted, yet it seems to me that the reference is probably to the latter, for the following reasons:

(1) Such an interpretation will meet all that is fairly implied in the language.

(2) This interpretation will furnish a strong motive for what the apostle expects us to do. The motive presented is, according to this, that sin will not be punished. But this is always a good motive for putting forth efforts in the cause of religion, and quite as powerful when drawn from our doing good to others as when applied to ourselves.

(3) This is a safe interpretation; the other is attended with danger. According to this, the effort would be one of pure benevolence, and there would be no danger of depending on what we do as a ground of acceptance with God. The other interpretation would seem to teach that our sins might be forgiven on some other ground than that of the atonement - by virtue of some act of our own.

(4) And there might be danger, if it be supposed that this refers to the fact that our sins are to be covered up by this act, of supposing that by endeavoriug to convert others we may live in sin with impunity; that however we live, we shall be safe if we lead others to repentance and salvation.

If the motive be the simple desire to hide the sins of others - to procure their pardon - to save a soul from death, without any supposition that by that we are making an atonement for our own sins - it is a good one, a safe one. But if the idea is that by this act we are making some atonement for our own offences, and that we may thus work out a righteousness of our own, the idea is one that is every way dangerous to the great doctrine of justification by faith, and is contrary to the whole teaching of the Bible. For these reasons it seems to me that the true interpretation is, that the passage refers to the sins of others, not our own; and that the simple motive here presented is, that in this way we may save a fellow-sinner from being punished for his sins. It may be added, in the conclusion of the notes at this Epistle, that this motive is one which is sufficient to stimulate us to great and constant efforts to save others. Sin is the source of all the evil in the universe: and the great object which a benevolent heart ought to have, should be that its desolating effects may be stayed; that the sinner may be pardoned; and that the guilty soul may be saved from its consequences in the future world. This is the design of God in the plan of redemption; this was the object of the Saviour in giving himself to die; this is the purpose of the Holy Spirit in renewing and sanctifying the soul; and this is the great end of all those acts of Divine Providence by which the sinner is warned and turned to God. When we come to die, as we shall soon, it will give us more pleasure to be able to recollect that we have been the means of saying one soul from death, than to have enjoyed all the pleasures which sense can furnish, or to have gained all the honor and wealth which the world can give.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

He who causeth a sinner to be converted, &c. St. James concludes his epistle with a work of charity, one of the most acceptable to Almighty God, and most beneficial to our neighbour, when any one becomes instrumental in converting others from their errors, or from a wicked life; for it is only God that can convert the heart. But he who with a true and charitable zeal, animated with the love of God and of his neighbour, makes this the chief business of his life, has this comfort here given him, that this will cover in the sight of God a multitude of sins, which he may have contracted through human frailty. The Church of England, when they modelled the articles of their reformation, received this epistle of James as canonical. They profess to follow the holy Scriptures as the only rule of their belief: they find in the 14th and 15th verses of this chapter these words: "Is any man sick among you? Let him bring in the priests of the Church, and let them pray over him, anointing him with oil....and if he be in sins, they shall be forgiven him." In these words they find all that they themselves require, to be a sacrament of the new law; to wit, a precept or injunction, clear and unlimited as to time, a visible sign, with a promise of invisible grace, in remitting sins, the minister of it, and the persons specified who are to receive it. They also found this practised at the time of the reformation by the Universal Church, by all Catholics, both in the east and west, both by the Latin and by the Greek Churches; and that all Christian Churches received it as a sacrament; and yet they thought fit to lay it quite aside, as if it was neither a sacrament nor a holy ceremony, nor a pious custom fit to be retained. They must have judged that they had convincing proofs both to contradict in other things the judgment and belief of the Catholic Church, and also in this particular; as to which latter case, I shall examine the reasons which they bring. I presume it may be needless to insist upon the groundless imagination of Wycliff, and some heretics about that time, who denied this to be a sacrament, fancying it was prescribed by St. James, because the oil of Palestine was a sovereign remedy to cure diseases. If so, any physician, any old woman or nurse to the sick, might have applied oil full as well, if not better than the priests. Calvin, and the reformation writers, give us the following reasons or conjectures, that this anointing, as well as that, (Mark vi. 13.) was only to be used for a time, by those who had the gift of curing diseases miraculously; so that like other miraculous gifts, (as the speaking of tongues, prophesying, &c.) it was but to last during the first planting of the Christian faith. Dr. Fulk, against the Rheims Testament, and Mr. Baxter, &c. affirm boldly, that Christ "appointed his apostles to anoint those with oil whom they cured." And Dr. Hammond says, "that the anointing with oil, was a ceremony used by Christ and his apostles in their miraculous cures." They assert this, as if it was taught by Scripture itself. They are no less positive that this anointing soon ceased, and was laid aside with the gift of miraculous cures, given sometimes to the first Christians at their baptism, or when they received the Holy Ghost in the sacrament of confirmation. Dr. Fulk, besides this, is positive that "the Greek Church, never to this day received this anointing and praying over the sick as a sacrament." These are their arbitrary, groundless, and false expositions, which they bring against a clear text of the holy Scriptures. It might be sufficient to oppose the judgment and authority of the Church to their private judgment. But to answer in short each particular: we find by the evangelists, (Matthew x. 8.; Mark vi. 13.; Luke x. 9.) that Christ gave to his twelve apostles, and afterwards to his seventy-two disciples, in their first mission before his death, (which was only into the cities of Israel) a power of casting out devils, of raising the dead, or curing diseases in his name. And St. Mark tells us, that they cast out many devils, and anointed many sick with oil, and cured them. But when Dr. Fulk and others add, that our Saviour appointed, ordered, or commanded them to anoint with oil those whom they cured, no such thing is said, nor insinuated, neither by St. Mark nor by any of the evangelists, nor any where in the holy Scriptures. And how Dr. Hammond could tell us that this "anointing with oil was a ceremony used by Christ himself," I cannot imagine. As for the apostles and disciples, they might cure many, making use of oil, and many without it by laying hands upon them, by a prayer, or by calling upon the name of Jesus, as the seventy-two disciples returned to him with joy, (Luke x. 17.) saying, Lord, even the devils are subject to us in thy name. Neither is it judge probable by the interpreters that the apostles, in their miraculous cures, were tied up or confined to the use of oil: especially since we find that after Christ’s resurrection, in their second mission to all nations, Christ foretells (Matthew xvi. 18.) that they who believe in him, shall have this miraculous gift of healing the sick, but mentions only the laying of hands upon them: they shall lay hands on the sick, and they shall be well. Besides had Christ appointed or given orders to his disciples to make use of oil in such miraculous cures, it would scarce have happened but we should have some examples of it in the Acts of the Apostles, where so many miraculous cures are related to have been done by St. Peter, by St. Paul, and others, but no mention of this ceremony of oil. We agree with our adversaries that this gift of miraculous cures, of which St. Paul speaks, (1 Corinthians xii.) was common only for a short time, like the other gifts of the Holy Ghost, which were necessary, as St. Augustine takes notice, at the first planting of the Christian faith; and so that anointing with oil, merely a sit was made use of in miraculous cures of the body, soon ceased, perhaps even before our Saviour’s death; but we believe our Saviour appointed water to be the matter of the sacrament of baptism, so he would have oil to be the matter of the sacrament of the sacrament of extreme unction, which he instituted to strengthen the souls of the sick, against the dangers and temptations at the approach of death, and of which St. James here speaks near upon thirty years after Christ’s ascension. And the anointing in St. Mark, used in corporal diseases, may be looked upon as a figure of the sacrament of extreme unction in St. James, as the frequent washings or baptisms, as they are called, of the Jews, and especially the baptism of St. John [the Baptist], was a figure of the baptism of Christ. The miraculous gift of healing, as well as other gifts of the Holy Ghost, was often given with the sacraments, which were to be always continued, and not to cease, with those gifts. We may also take notice, that neither they who had this gift of healing, had any command or advice to make use of it to all that were sick, nor were all that were sick ordered to seek for a cure of those who had this gift; whereas here St. James orders every one to send for the priests of the Church to anoint him, and pray over him for spiritual relief. St. Timothy had frequent infirmities, as we read 1 Timothy v. 23. nor yet did St. Paul, who had that gift, cure him. The same St. Paul left Trophimus sick at Miletum. (2 Timothy iv. 20.) Epaphroditus, St. Paul’s companion in his labours, was sick, when he had St. Paul with him, even unto death; that is, so as to be at the point of death (Philippians ii. 27.); nor yet did St. Paul, but God, restore him to his health. And if St. James had spoken of a miraculous restoring of corporal health by that anointing, he should rather have said: bring in those who have the gift of healing; for we may reasonably suppose that may had this gift who were not priests, and we have no reason to suppose that all priests had this gift. Our adversaries tell us with great assurance, that this anointing mentioned by St. James was soon laid aside; which, say they, we may gather from the silence of the writers in the three following ages [centuries]. To this merely negative argument the Catholics answer: 1. That it is enough we have the tradition and practise of the Church, witnessed by the writers in the ages [centuries] immediately succeeding. 2. That the greatest part of the writings in those ages [centuries] are not extant. 3. The writers of those times seldom mentioned those things which were sufficiently know among the Christians by daily use, especially what related to the sacraments and mysteries of the Christian religion, which (as it appears by the writings that they were able to preserve) they made it their particular endeavour to conceal from the heathens, who turned them to derision and contempt. In the mean time, had not this anointing been always retained and continued, the ages [centuries] immediately following would not have conspired every where to practise it, and to look upon it as a sacrament. Not to insist on the authority of Origen,[4] in the beginning of the third age [century], hom. ii. in Levit.) who numbering up the different ways by which sins are forgiven in the new law, says, that they were remitted when priests anoint the sick with oil, as in the epistle of St. James; St. John Chrysostom[5] in the end of the fourth age [century], (in his third book de Sacerdotio, tom. i. p. 384. Nov. Ed. Ben. written before the end of the fourth age, about the year 375) says, that priests (and his word expresseth sacrificing priests, not elders) have now a power to remit sins, which he proves from those words in St. James, Is any man sick among you? &c. This shews, as do also Origen’s words, that this custom was then continued in the East, in the Greek Church, and that it was believed a sacrament, of which the priests only were the ministers. Innocent I.[6] in his answers to Decentius, bishop of Eugenium, in Italy, at the beginning of the fifth age, in the year 416, calls this anointing and prayer over the sick, set down in St. James’ epistle, a sacrament in the same sense as other sacraments in the new law. See Labbe’s Councils, tom, ii. p. 1248. And as to what Innocent I. and Ven. Bede relate of a custom by which lay persons, when a priest could not be had, anointed and prayed over a person in danger, it was only to testify their desire of having the sacrament: as it was likewise a pious custom in some places for sinners to make a confession to a layman, not that they them looked upon it as a sacrament, but only that they hoped God would accept of their private devotions and humiliations, when they could not have a priest to administer the sacraments to them. It is needless to mention authors in the following ages [centuries]. St. Gregory (Sacramentarium. fer. 5. in Cœna Dni.) describes the ceremony of blessing oil to be used in the anointing of the sick. Theodore, made archbishop of Canterbury, in the year 668, among other decrees, ordains that sick persons receive the holy unction, set down by St. James. The Capitularia of Charles the great, say that no one, when about to depart out of this world, ought to want the anointing of the sacrament of oil. The same is ordained in the council of Chalons, the year 813, canon 48; by a council at Aix la Chapelle, the year 830, canon 5; by the council of Mayence, in the year 847, canon 26, &c. Now since we find this anointing made use of as a sacrament at least from the fourth age [century], let our adversaries tell us when this anointing prescribed by St. James was left off, and when and how it came to be taken up again. They have no manner of proofs for either; and yet we have a right, as the authors of the annotations on the Rheims Testament observe, to demand clear and convincing proofs in this case, when the Scripture seems so clear for us and against them. Dr. Fulk affirms boldly, that this anointing was never to this day received in the Greek Church as a sacrament. This only shews how little credit is to be given to him. He might have found great reason to doubt of his bold assertion, since neither Photius, in the ninth age [century], nor Michael Cerularius, in the eleventh, ever objected this difference betwixt their Greek and the Latin Church, at a time when they reckoned up even the most minute differences either in doctrine or discipline, so as to find fault with the Latins for shaving their beards. He might have found it by what happened at the time of the council of Lyons, in the thirteenth age [century], when the pope, in his letter to the emperor of Constantinople, wrote that the Latin Church, and all in communion with him, acknowledged seven sacraments, which the Greeks never blamed. He might have observed that same when the Greeks and Armenians came to an union in the council of Florence, in the fifteenth age [century]. The same Dr. Fulk, who wrote about the year 1600, could scarce be ignorant of the ill success the Augsbourg confession met with among the Greeks, to whom, when the Lutherans had sent copies of their faith and of their reformation, Jeremy, the patriarch of Constantinople, with a synod of the Greeks, condemned their articles, and among other points, declared that they held "in the orthodox Catholic Church seven divine sacraments," the same as in the Latin Church, baptism....and the holy oil. Had Dr. Fulk lived a little longer, he must have been more and more ashamed to find other Greek synods condemning him and all the said reformers. For when Cyrillus Lucaris, advanced to the see of Constantinople by the interest of the French Calvinists, began to favour and support the doctrine of the Calvinists, the Greeks in several synods under their patriarchs, (in the years 1639, 1642, 1671, and 1672) condemned Cyril and the new doctrine of the said reformers, and expressly declared that they held seven sacraments. See M. Arnauld, tom. iii. Perpetuite de la Foy; and the dissertations of M. Le Brun, tom. iii. p. 34, and 572, disert. 12, where he shews that all the churches of the East, and all the Christian churches of the world, though separated from the communion and subordination to the Pope, agree with the Latin Church, as to the sacrifice of the Mass, as to the real presence of Christ in the Eucharist, and as to the seven sacraments. (Witham) --- If, with holy Scripture, we must allow that charitable persons on earth may prove instrumental, under God, to their neighbour’s salvation, why are we to deny this to the saints in heaven, whose charity for man is much greater?

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[BIBLIOGRAPHY]

Origen, in hom. ii, in Levit. (p. 68. Ed. Par. in the year 1574) where he numbers the different ways by which sins are remitted in the new law, and speaking of penance, says, In quo impletur et illud quod Apostolus dicit, Si quis autem infirmatur, vocet presbyteros ecclesiæ.

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[BIBLIOGRAPHY]

St. John Chrysostom, Greek: iereis....echousin exousian, habent potestatem.

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[BIBLIOGRAPHY]

Innocent I. Pœnitentibus istud infundi non potest, quia genus est Sacramenti, nam quibus reliqua Sacramenta negantur, quomodo unum genus putatur concedi? By charisma, Innocent I. understands, oleum ad ungendum.

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George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Of his way; of his life and actions, which is contrary to the way which God hath prescribed.

Shall save; men are said to save in the same way as to convert, viz. instrumentally.

A soul; the soul of him that is thus converted, 1Ti 4:16; soul for person, as Jam 1:21.

From death: eternal death, unto which he was hastening while he continued in the error of his way, which led him toward destruction.

And shall hide a multitude of sins; in the same sense as before he is said to convert and save his soul, viz. in being instrumental to bring him to faith and repentance, upon which God pardons, i.e. hides his sins, {Psa 32:1} though not from the eye of his omniscience, yet from the eye of his vindictive justice, and so as not to bring them forth in judgment against him.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

20. Let him know—Or, by a reading preferred by Alford, know ye. What now follows is stated as a universal truth, implying that this individual case would be included under it.

The sinner—Rather, a sinner, whoever and wherever he may be.

Error of his way—Error, or wandering, is the characteristic quality of the way he is pursuing.

Shall save—The future far reaching beyond the present.

Death—The eternal consequent, commenced here and perpetuated hereafter, of unpardoned sin.

Hide—Cover from sight. So Psa_32:1-2, “Blessed is he whose transgression is forgiven, whose sin is covered.” And Psa_85:2, “Thou hast forgiven the iniquity of thy people; thou hast covered all their sin.” The sins which he shall cover are, of course, the sins of the sinner. The idea of some commentators, that the converter will thereby cover his own sins, is unevangelical. The converter’s sins must be covered by his own penitence and faith, not by bringing somebody else to these conditions. Our apostle incites us to the work of converting the sinner by the greatness and glory in the result itself. Not only a soul is saved from death, but a mass of sins is forgiven, and no longer offends the eye of a holy God, or the hearts of holy men. Doubtless the blessed work performed in true faith has, also, its own exceeding great reward to the worker. But that reward is not the forgiveness of the converter’s sins, but consists in his own increased blessedness and his richer final glory. Truly, he that winneth souls is wise; wise for the saved soul, wise for the approbation of heaven and earth, wise for his own soul.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Let him know. So a, A, K, L, Latt., Syriac, B has ginwskete, "know ye." After yuchn, a, A, and Vulgate add aujtou. B has it after qanatou. And shall cover a multitude of sins (kaluyei plhqov aJmartiwn). The same expression occurs in 1Pe_4:8, "Charity covereth a multitude of sins. " It is founded ona Pro_10:12, lw hbh hSkT "Love covereth all sins," where the LXX goes entirely astray: Pantav de touv mhptei filia: but cf. AlK; Psa_31:1 Psa_84:3, in the LXX It is difficult to believe that St. Peter and St. James independently hit upon the rendering plhqov aJmartiwn for the Hebrew as there was nothing to suggest it, the LXX never rendering lKo by plhqov. Probably the one was consciously or unconsciously influenced by the other. The striking position which the words occupy here, as those with which the Epistle closes, would make them linger in the memory; and there is nothing to militate against the conclusion, which appeared probable on the occasion of previous coincidences between the two writers, that St. James is the earlier of the two. (comp. on Jam_4:6) The expression used by the apostle leaves it undetermined whose sins are thus "covered," whether

(1) those of the man who is converted from the error of his way," or

(2) those of the man who wins him back, and through this good action obtains, by the grace of God, pardon for his own "multitude of sins." It has been well noticed that there is a studied generality in the form of the teaching which seems to emphasize the wide blessedness of love. In the very act of seeking to convert one for whom we care we must turn to God ourselves, and in covering the past sins of another our own also are covered. In such an act love reaches its highest point, and that love includes the faith in God which is the condition of forgiveness" (Plumptre).

The Epistle ends abruptly, with no salutation and no doxology. In this it stands almost by itself in the New Testament; the First Epistle of St. John alone approaching it in the abruptness of its conclusion.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

He shall save a soul - Of how much more value than the body! ver. 14. And hide a multitude of sins - Which shall no more, how many soever they are, be remembered to his condemnation.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

sins

Sin. (See Scofield "Rom 3:23") .

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

20. Let him know. As an inducement to engage in this work of love let him know how great a work has been done. Save a soul from death. Not physical but eternal death. Hide a multitude of sins. The sins of those forgiven are said to be covered or hidden. This passage means that all the sins of the restored sinner, though many, shall be blotted out. See Ps. 32:1.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

20. σώσει ψυχὴν αὐτοῦ ἐκ θανάτου, shall save his soul (i.e. the soul of the convert) from death.

καὶ καλύψει πλῆθος ἁμαρτιῶν. Comp. Pro 10:12 ‘love covereth all transgressions’ R. V., where καλύψει is a literal rendering of the Hebr. חְּכַםֶּה ‘cover’ in the sense of ‘forgive.’ The LXX. translation of the passage is incorrect, but it is accurately cited 1Pe 4:8 ἀγάπη καλύπτει πλῆθος ἁμαρτιῶν. Comp. 1Co 13:7 (ἡ ἀγάπη) πάντα στέγει. The meaning here is, will cover the multitude of his convert’s sins, i.e. bring him through repentance within the range of divine forgiveness. The reference is undoubtedly to the passage in Proverbs, and ἀγάπη is virtually in thought the subject of καλύψει. Such an act as conversion is the highest act of ἀγάπη.

St James himself had this blessedness of converting many: ὅσοι δὲ καὶ ἐπίστευσαν, διὰ Ἰάκωβον. πολλῶν οὖν καὶ τῶν ἀρχόντων πιστευόντων, ἦν θόρυβος τῶν Ἰουδαίων καὶ γραμματέων καὶ Φαρισαίων λεγόντων ὅτι κινδυνεύει πᾶς ὁ λαὸς Ἰησοῦν τὸν χριστὸν προσδοκᾶν, Hegesip. ap. Eus. H. E. II. 23.

The abrupt termination of the Epistle may be accounted for by the character of the document. It may be regarded as a series of decisions on the duties, temptations and difficulties of the Christian life suggested by actual facts which had been brought to the Apostle’s notice; hence it takes the form of a charge or message to the Churches rather than that of an epistle in the ordinary sense of the word. The message ended, the conclusion comes without the usual epistolary greetings.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

20.] The importance and blessing of reclaiming an erring brother. This is very nearly connected with the foregoing; the duty of mutual advice and correction, with that of mutual confession and prayer.

20.] know (or, with the rec. γινωσκέτω, let him know, viz. the last τις, ὁ ἐπιστρέψας—for his comfort, and for the encouragement of others to do the like by this proclamation of the fact), that he who converteth (not, ‘has converted:’ our English present, when connected with a future, exactly gives the aor. participle. The first action is necessarily antecedent to the second, which is all that the Greek requires) a sinner from the error of his way (thus is the person converted more generally expressed than before; not only, τὸν πλανηθέντα, but any ἁμαρτωλόν) shall save a soul from death (in eternity: the future shews that the σωτηρία spoken of is not contemporary with the ἐπιστρέψαι, but its ultimate result), and shall cover a multitude of sins (viz. by introducing the convert into that state of Christian faith, wherein all sins, past, present, and future, are forgiven and done away. See reff. and for the expression, Psa 31:1: Neh 4:5 LXX. The ἁμαρτιῶν, following ἁμαρτωλόν, necessarily binds the reference to the converted, not the converters. It is not τῶν ἁμαρτιῶν αὐτοῦ (as Syr., “hideth the multitude of his sins”), because the Apostle wishes to put in its most striking abstract light the good deed thus done. The objection (Whitby) that thus we should have a tautology,—the saving of his soul including the covering of his sins, is entirely obviated by this latter consideration: even without Wiesinger’s reply, that “the words carry on further the σώσει ψυχήν, and state the ground of that salvation.” The idea that they are the sins of the converter (Zacharias Eph_1 ad Bed., Erasmus, Whitby, Hammond, al.) is thus as abhorrent from the context, as it is generally repugnant to apostolic teaching: cf. on the whole, 1Pe 4:8. “Commendat,” says Calvin, “fratrum correctionem ab effectu, ut majore studio in eam intenti simus”).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

20. γινωσκέτω. If the alternative reading, γινώσκετε, is adopted, it is to be taken as probably imperative, cf. 2:1, 3:1, 5:7, etc.

γινωσκέτω ὅτι] אAKLP minn vg boh.

γινώσκετε ὅτι] B 69 1518 syrhcl.

om] ff sah.

The omission by ff sah is mere freedom of translation. As between γινωσκέτω and γινώσκετε, the latter might have arisen from an attempt to eliminate the hard question, necessarily present with the reading γινωσκέτω, as to who (the converter or the converted) was the subject of the verb. The address ἀδελφοί justified the change to the unambiguous, but colourless, γινώσκετε. On the other hand, it is unlikely that the influence of τις should have led to the change from the wholly unobjectionable γινώσκετε to γινωσκέτω. The reading of א is accordingly the “harder” reading, and to be preferred. This is one of the rare instances of an emended reading in B.

See P. Corssen, Göttingische gelehrte Anzeiger, 1893, p. 585, B. Weiss, Zeitschrift für wissenschaftliche Theologie, vol. xxxvii, 1894, pp. 439-440.

ἐκ πλάνης ὁδοῦ αὐτοῦ, “from the error of his way,” cf. 1Jn 4:6 for contrast of ἀλήθεια and πλάνη.

σώσει. For instances of σώζειν in this sense with a human subject, cf. Rom 11:14, 1Co 7:16, 1Ti 4:16.

σώσει] For this reading (supported by all Greek witnesses, and by vgam fu Ambrst Cassiodor) ff with certain Vulgate Mss and Origlat reads salvat.

Similarly καλύψει is translated with the present tense by vg and Origlat (but not by ff).

ψυχὴν αὐτοῦ, i. e. the erring brother’s soul, cf. 1:21 and note.

ψυχήν] BKL minnpler ff sah.

ψυχὴν αὐτοῦ אA (τὴν ψυχὴν αὐτοῦ) P minn vg boh syrutr.

In the same connection it is to be noticed that B ff read ἐκ θανάτου αὐτοῦ for the ἐκ θανάτου of nearly all other witnesses. In both cases the shorter reading is to be preferred.

ἐκ θανάτου. The force of the sentence depends on this word, which expresses the seriousness of the situation when a man wanders from the truth, a seriousness which may easily be overlooked and forgotten. This sentence is no platitude, provided θανάτου receives its proper emphasis. On θανάτου, cf. 1:15 and 3:6 γεέννης. Note how here, as in 1:15, death is the result of sin.

καλύψει πλῆθος ἁμαρτιῶν. καλύπτειν in connection with sins usually means “cause them to be forgotten,” “procure pardon,” and that is the meaning here. Cf. Psa 32:1f. 85:2 (quoted Rom 4:7), Neh 4:5, Ep. ad Diogn. 9.

ἁμαρτιῶν means the sins of the converter (so Roman Catholic commentators and some others); to refer it to the sins of the converted person, as many do, makes a bad anticlimax. See Origen, Hom. in Lev 2:5 where converting a sinner is included as one method of securing forgiveness of one’s own sins.

Cf. Sohar 92. 18, “Great is the reward of him who leads back sinners to the way of the Lord,” 2 Clem. Rom_15 μισθὸς γὰρ οὐκ ἔστιν μικρὸς πλανωμένην ψυχὴν καί ἀπολλυμένην ἀποστρέψαι εἰς τὸ σωθῆναι, Pistis Sophia, ch. 104, Pirke Aboth, v, 26, “Whosoever makes the many righteous, sin prevails not over him.”

1Pe 4:8 has a closely similar sentence, ἀγάπη καλύπτει πλῆθος ἁμαρτιῶν, introduced as if a familiar aphorism. It is also found in Clem. Rom. 49, 2 Clem. Rom_16. See Lightfoot’s notes on both passages.

Both 1 Peter and James are usually held to be dependent on the Hebrew of Pro 10:12, “Hatred stirs up strife, but Love hides all transgressions” (Toy). There, however, the sense is not exactly “forgive” (as in the above-mentioned passages from the Psalms, etc.), but rather “hide,” “turn attention away from,” other men’s sins, as kindly feeling would suggest, cf. 1Co 13:6.

Similar is the meaning in the rabbinical passages quoted by Wetstein, where it is a question of keeping quiet about another’s sin, of refraining from gossip, not of forgiveness. So Pro 17:9 ὃ κρύπτε ἀδικήματα ζητεῖ φιλίαν.

Moreover, the LXX of Pro 10:12 (πάντας δὲ τοὺς μὴ φιλονεικοῦντας καλύπτει φιλία) is wholly unlike the N.T. passages, and the resemblance of James to even the Hebrew text is too slight to justify the idea of direct influence upon him from that source. The sentence in 1Pe 4:8 may possibly have been influenced by Proverbs, but it is more likely that some familiar Greek aphorism (all the associations of which can no longer be traced) has been used by 1 Peter, while a part of the same form of words has been independently used, in a very different sense, by James.

See Lightfoot on Clem. Rom. 49 and 2 Clem. Rom_16, Resch, Agrapha, pp. 248 f., Ropes, Die Sprüche Jesu die in den kanonischen Evangelien nicht überliefert sind, pp. 75 f.

Zahn, Theodor Zahn, Einleitung in das Neue Testament, 31906-1907.

HDB J. Hastings, A Dictionary of the Bible, 1898-1902.

EB Encyclopœdia Biblica, 1899-1903.

J. H. Moulton, A Grammar of New Testament Greek. Vol I. Prolegomena, 1906, 31908.

Lex. J. H. Thayer, A Greek-English Lexicon of the New Testament, 1886.

L. and S. H. G. Liddell and R. Scott, A Greek-English Lexicon, 71883.

Winer G. B. Winer, A Grammar of the Idiom of the New Testament, Thayer’s translation, 21873.

Vg Vulgate.

Buttmann A. Buttmann, A Grammar of the New Testament Greek, Thayer’s translation, 1876.

DB Dictionary of the Bible.

Blass-Debrunner A. Debrunner, Friedrich Blass’ Grammatik des neutestamentlichen Griechisch, vierte vöilig neugearbeitete Auflage, 1913.

Mayor J. B. Mayor, The Epistle of St. James, 1892, 21897, 31910.

Trench, R. C. Trench, Synonyms of the New Testament, 121894.

Schürer, E. Schürer, Geschichte des jüdischen Volkes im Zeitalter Jesu Christi, 41901-1909.

JE The Jewish Encyclopedia, 1901-1906.

Burton, E. D. Burton, Syntax of the Moods and Tenses in New Testament Greek, 41900.

Herzog-Hauck, A. Hauck, Realencyklopädie für protestantische Theologie und Kirche, begründet von J. J. Herzog, 1896-1913.

DCA W. Smith and S. Cheetham, A Dictionary of Christian Antiquities, 1893.

* Lightfoot, On a Fresh Revision3, 1891, p. 203, thinks the word “effectual” was introduced by inadvertence from a note in L. Tomson’s N. T. of 1576.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.