Brothers, if any among you wanders from the truth and someone turns him back,
Parallel Translations
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Brothers, if any among you wanders from the truth and someone turns him back,
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Brethren yf eny of you erre from the trueth and an other convert him
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Brethren, if any of you hath erred from the trueth, and some man hath conuerted him,
Cross-references (17)
Passages linked to James 5:19 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Galatians 6:1 Brothers, even if a man is caught in some fault, you who are spiritual must restore such a one in a spirit of gentleness; looking to yourself so that you also aren’t tempted.
- Matthew 18:15 “If your brother sins against you, go, show him his fault between you and him alone. If he listens to you, you have gained back your brother.
- James 5:20 let him know that he who turns a sinner from the error of his way will save a soul from death and will cover a multitude of sins.
- Jude 1:22-23 On some have compassion, making a distinction, and some save, snatching them out of the fire with fear, hating even the clothing stained by the flesh.
- Ezekiel 34:16 “I will seek that which was lost, and will bring back that which was driven away, and will bind up that which was broken, and will strengthen that which was sick; but I will destroy the fat and the strong. I will feed them in justice.” ’
- Luke 22:32 but I prayed for you, that your faith wouldn’t fail. You, when once you have turned again, establish your brothers.”
- 2 Peter 3:17 You therefore, beloved, knowing these things beforehand, beware, lest being carried away with the error of the wicked, you fall from your own steadfastness.
- Ezekiel 34:4 You haven’t strengthened the diseased. You haven’t healed that which was sick. You haven’t bound up that which was broken. You haven’t brought back that which was driven away. You haven’t sought that which was lost, but you have ruled over them with force and with rigor.
- 1 Timothy 6:10 For the love of money is a root of all kinds of evil. Some have been led astray from the faith in their greed, and have pierced themselves through with many sorrows.
- Isaiah 3:12 As for my people, children are their oppressors, and women rule over them. My people, those who lead you cause you to err, and destroy the way of your paths.
- 1 Timothy 6:21 which some profess, and thus have wandered from the faith. Grace be with you. Amen.
- Proverbs 19:27 If you stop listening to instruction, my son, you will stray from the words of knowledge.
- Psalms 119:21 You have rebuked the proud who are cursed, who wander from your commandments.
- Psalms 119:118 You reject all those who stray from your statutes, for their deceit is in vain.
- 2 Timothy 2:18 men who have erred concerning the truth, saying that the resurrection is already past, and overthrowing the faith of some.
- James 3:14 But if you have bitter jealousy and selfish ambition in your heart, don’t boast and don’t lie against the truth.
- Jude 1:11 Woe to them! For they went in the way of Cain, and ran riotously in the error of Balaam for hire, and perished in Korah’s rebellion.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (21 sources)
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Geneva Bible translators 1599 · Public Domain Hath called him back from his way.
Hath called him back from his way.
The taking away of an objection: All reprehensions are not condemned, seeing that on the contrary part there is nothing more acceptable to God, than to call into the way a brother that was wandering out of the way.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 19 Brethren, if any of you do err from…
19 Brethren, if any of you do err from the truth, and one convert him;
Ver. 19. If any do err from, &c.] Err about fundamentals, fall into deadly heresy, damnable, Peter calleth it, 2Pe 2:1.
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.
Matthew Poole 1685 · Public Domain The truth; the truth of God revealed in the…
The truth; the truth of God revealed in the gospel as the complete rule of faith and life: see the gospel called the truth by way of eminency, Jam 1:18; Gal 2:5,14; 3:1; 5:7; Eph 1:13; 1Pe 1:22.
And one; any one, minister or private believer, who may be an instrument in the conversion of others; though one acts by way of authority, the other by way of charity, yet both out of duty.
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Convert him; viz. ministerially or instrumentally, in subordination to God. The work is his, Eph 2:10, but often is ascribed to the instruments acting under him, and using means appointed by him, and by which he works, Act 26:18.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain Our apostle concludes his epistle with an exhortation to…
Our apostle concludes his epistle with an exhortation to the duty of fraternal correction and Christian admonition: "If, says he, any one among you, who hath made an outward profession of Christianity, shall, for fear of persecution, or otherwise turn aside from the rule of the gospel, whether in matters of faith or practice, such a person, either Minister or private Christian, as shall be instrumental, by prayer, reproof, or counsel to recover him out of that wandering and backsliding condition, shall have the honour to save a soul from death, and shall hide a multitude of sins; that is, he shall be a means of bringing him to a sight of his sins, and to seek a pardon of them, which is the only true and happy way of hiding and of covering of them."
Learn hence, 1. It is not sufficient that every one takes care of his own soul, but he must also watch over the souls of others; there is no brother so mean in the Christian church, but the care of his salvation belongeth to all in the Christian communion.
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Learn, 2. What great honour God puts upon the creature, in calling him a Saviour to a restored and converted brother, he shall save a soul from death: but when God puts the glory of his own work upon the head of the creature, what cause has he to lay the crown of his excellency at the foot of God? When the honour of the supreme Cause is put upon the instrument, the instrument ought to ascribe all the efficacy and efficiency to the first cause, saying, Not unto us, O Lord, not unto us, but to thy name be the praise. Amen.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain Brethren, if any of you do err from the…
Brethren, if any of you do err from the truth,.... Either from Christ, who is the truth, by departing from him, forsaking his ways, worship, and ordinances; or from the Scriptures of truth, not speaking according to them, and embracing notions that are contrary unto them; or from the Gospel, the word of truth, from the doctrine of faith, and from uprightness of life and conversation, after having made a profession of Christianity; for this is to be understood of one who has embraced the Christian religion, become a member of a church, and has walked in the path of truth and holiness, but now fallen into error, either in principle, or in practice, or both:
and one convert him; or turn him from his error, to truth again; for this designs not first conversion, or the turning of a sinner from darkness to light, from the power of Satan to God, and from the evil of a man's heart and ways and from a dependence on his own righteousness, to the Lord Jesus Christ, to look to him for righteousness, life, and salvation, which is wholly and entirely God's work, and not man's; but conversion after backslidings; for a restoration from a fallen condition is sometimes so called, Psa 51:1 and which one brother may be an instrument of to another, by showing him, and setting before him, the evil of his errors, whether in principle or practice; and by instructing him in the doctrines of the Gospel, and in the duties of religion; and by reproving him in meekness, and according to the rules of Christ; which means are sometimes blessed for the gaining of such; and which may be called conversion: and also, this is sometimes done by praying for him; and which seems chiefly to be intended here; for from praying for the healing of the diseases of the body, the apostle proceeds to encourage the saints to pray for one another, for the healing of the diseases of the mind; and suggests, that if prayer avails to the one, it may to the other; and which is the most desirable, and the greatest blessing, as follows.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain As if he had said, I have now warned…
As if he had said, I have now warned you of those sins to which you are most liable; and, in all these respects, watch not only over yourselves, but every one over his brother also. labour, in particular, to recover those that are fallen. If any one err from the truth - Practically, by sin.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 19. Err from the truth] Stray away from…
Verse 19. Err from the truth] Stray away from the Gospel of Christ; and one convert him-reclaim him from his error, and bring him back to the fold of Christ.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Jas 5:19-20. Brethren — As if he had said,…
Jas 5:19-20. Brethren — As if he had said, I have now warned you of those things to which you are most liable. And in all these respects watch, not only over yourselves, but every one over his brother also. Labour, in particular, to recover those that are fallen. For if any of you do err from the truth — From the right way in which he ought to walk, if he be seduced by any means from the doctrine and practice of the gospel; and one — Any one; convert him — Be a means of bringing him back into that way from which he had wandered; let him know — Who has been enabled to effect so good a work; that he who converteth a sinner from the error of his way — From the false doctrine and bad practice to which he had turned aside, shall produce a much happier effect than any miraculous cure of the body; for he shall save a precious immortal soul from spiritual and eternal death, and shall hide a multitude of sins — Namely, the sins of the persons thus converted, which shall no more, how many soever they are, be remembered to his condemnation. “The covering of sin is a phrase which often occurs in the Old Testament, and always signifies the pardoning of sin. Nor has it any other meaning here. For surely it cannot be the apostle’s intention to tell us, that the turning of a sinner from the error of his way will conceal from the eye of God’s justice a multitude of sins committed by the person who does this charitable office, if he continueth in them. Such a person needs himself to be turned from the error of his way, in order that his own soul may be saved from death. St. Peter has a similar expression, (1Pe 4:8,) love covereth a multitude of sins; not, however, in the person who is possessed of love, but in the person who is the object of his love.” — Macknight.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Brethren, if any of you do err from the…
Brethren, if any of you do err from the truth - Either doctrinally and speculatively, by embracing error; or practically, by falling into sinful practices. Either of these may be called “erring from the truth,” because they are contrary to what the truth teaches and requires. What is here said does not appear to have any connection with what precedes, but the apostle seems to have supposed that such a case might occur; and, in the conclusion of the Epistle, he called their attention to the importance of endeavoring to save an erring brother, if such an instance should happen. The exhortation would be proper in addressing a letter to any church, or in publicly addressing any congregation.
And one convert him - This does not mean “convert him as a sinner, or regenerate him,” but turn him from the error of his way; bring him back from his wanderings; re-establish him in the truth, and in the practice of virtue and religion. So far as the word used here is concerned, ἐπιστρέψῃ epistrepsē he who had erred from the truth, and who was to be converted, may have been a true Christian before. The word means simply to turn, sc., from his way of error. See the notes at Luk 22:32.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain The blessing of reclaiming an erring sinner by the…
The blessing of reclaiming an erring sinner by the mutual consent and intercessory prayer just recommended.
do err--more literally, "be led astray."
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the truth--the Gospel doctrine and precepts.
one--literally, "any"; as "any" before. Everyone ought to seek the salvation of everyone [BENGEL].
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 2. The reclaim of the wanderer, and its reward,…
2. The reclaim of the wanderer, and its reward, 19, 20.
19. Brethren—In the closing two verses our apostle completes his series of fraternal suggestions of Christian duty among themselves, in line with Jas_5:16; Jas_5:12; Jas_5:10, and many preceding points in the entire epistle. This closing suggestion is of immense importance, touching the restoration of the wandering backslider. Any one of you—Bringing the point closely down to each one, as an individual duty and reward.
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Err—A passive verb, and rightly rendered by Alford be seduced.
From the truth—Not merely from Christian doctrine, but from that word of truth (Jas_1:18) which is the life-principle of the soul, without which the man is sure to become, practically, as next verse, a sinner, and will relapse into death.
Convert him—From error and sin back to the truth. A clear implication that sin and death would be the result of his apostasy.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 19. if any of you do err from the…
19. if any of you do err from the truth, and one convert him …] Better, as the verb is passive, if any of you be led astray. The “truth” here is obviously not the faith which was common to Jews and Christians, but specifically “the truth as it is in Jesus,” the truth which the “brethren,” who held the faith of the Lord Jesus Christ” (ch. Jas_2:1), had received as their inheritance. To convert one who had so strayed, in thought or will, in belief or act, was to bring him back to the truth.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain (19) Brethren.—My brethren, it rather ought to be. The…
(19) Brethren.—My brethren, it rather ought to be. The last, and, to some, the dearest of the wise Apostle’s remarks, is this on conversion; and it fitly closes his loving and plain-speaking Letter.
If any of you do err . . .—Better thus, If one of you be led away from the truth, and one convert him. It is not the wilful error, so much as the being seduced by others, who draw the unwary from their proper course, till in time they become of themselves “wandering stars, to whom is reserved the blackness of darkness for ever” (Jud_1:13). As the leading away was an act prompted by the devil, so the bringing home is the service of God, and each will have its fit reward. The sinner is riding, as it were, headlong to destruction, when a friend lays hold upon the rein, and literally “converts” him, i.e., turns him round; but, observe, the wanderer is still far from home, and many a weary league must he traverse, even with face turned and kept heavenward, before the end be neared.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Final exhortation; introduced, as was the opening one, (Jam_1:2)…
Final exhortation; introduced, as was the opening one, (Jam_1:2) by the emphatic my brethren." The Received Text omits mou, but it is found in a, A, B, K, Vulgate.
Vers. 19, 20.
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The blessedness of winning back a single sinner from the error of his ways.
Vers. 19, 20.
The conversion of a sinner.
With this emphatic sentence the Epistle closes. There are no personal references, Christian greetings, or notices of friends, such as Paul would have had. Perhaps James ends thus abruptly, because he desires to impress upon his readers" hearts this last thought, that every Christian should aim at being a soul-winner. We have here
I A BROTHER GOING ASTRAY. The case supposed is the apostasy of a professing Christian. We must notice, at the outset, the supreme importance which our apostle ascribes here, and throughout his Epistle, (Jam_1:18, 21-23 3:14) to "the truth." He strikes as loyal a note as Paul does, regarding the necessity of "consenting" to sound doctrine if one would live the Christian life. He assumes that all backsliding is aberration from the truth. His words cover both forms which apostasy may take errors of creed and of conduct. A brother may go astray:
1. As regards doctrine. Many in our times, alas! attach small importance to error of this kind. Libertines in practice are apt to be latitudinarians in opinion. Many "moral" men act as if they do not regard any of the doctrines of the creed as vital. Some really pious people seem to believe that the Christian life can be lived with equal success by men holding the most diverse views regarding the central facts of Christianity. But Scripture teaches that it is through the knowledge and faith of certain great truths alone that men"s hearts will be imbued with Christian principle, and their lives become acceptable to God. Among the essential doctrines are those of human depravity and inability; the Divine inspiration of Holy Scripture; the supreme Deity of Jesus Christ; his substitutionary atonement; and man"s dependence on the gracious indwelling of the Holy Spirit. To deny any of these doctrines is to "err from the truth," and to fall from grace." Among the causes of such doctrinal aberration are
(1) pride of intellect;
(2) giving one"s self over to the guidance of speculation;
(3) aversion of heart to evangelical truth;
(4) the vanity of desiring to be thought independent;
(5) neglect of the means of grace. Or, again, a brother may err.
2. As regards practice. He may turn his back upon the gospel without formally renouncing any of its doctrines. Immorality is a departure from the faith, no less than error in opinion. To "walk in the troth" is to follow holiness. The man, therefore, who professes zeal for orthodoxy, and all the while is wallowing in sin, or becoming entangled with the world, is really a heretic. Such a man is a living lie against the truth. But what temptations there are everywhere to leave the narrow way! And do not professing Christians in large numbers succumb to these? The masses of our home heathen are in a great measure composed of members of Churches who have finally lapsed into worldliness. It is a sure sign of spiritual declension to cease to find pleasure in public worship, and to allow one"s place in the house of God to be empty.
II ANOTHER BROTHER CONVERTING THE ERRING BROTHER. Usually the term con vert" is employed to describe that great moral revolution within the soul which is effected by the regenerating power of the Holy Spirit. And, doubtless, we may understand it here in this radical sense, as well as in its secondary meaning when applied to the reclamation of a backsliding believer. For there are members of the visible Church who are not true Christians. They make for some time a fair profession; but by-and-by they visibly fall away. Well, the counsels and prayers and pious example of a fellow-member of the congregation may be blessed to the real conversion of such. But, again, the erring one may be already a believer; and a brother believer may become instrumental in reclaiming him from his apostasy. This also is a conversion, although as such only supplementary to "the great change." Simon Peter was a truly godly man when he denied his Master; yet Jesus called his repentance after that foul sin his "conversion". (Luk_22:32) Some Christians are in this sense converted many times. Their religious life ebbs and flows; and each turn of the tide after a period of declension amounts to a fresh conversion. Of course, it is only God who can convert a sinner" in either sense. But he employs believers as his instruments. The Holy Spirit bestows his grace in connection with human prayer add effort (Act_26:18; Luk_1:15, Luk_1:16; 1Co_4:15 Phm_1:19) And any Christian may become such an instrument. James does not say, If any preacher, or pastor, or elder, convert him;" the work may be accomplished by the humblest member of the congregation. Even a servant-maid, or a little child, may be honored to do it. Each member is bound to seek the spiritual good of every other member. For, we are our brother"s keeper.
III THE GLORIOUS RESULTS OF SUCH CONVERSION. The full flower of this glory shall bloom in eternity; but its bud appears just now in time. The ultimate result is the salvation of the soul; and the immediate result is the covering of many sins. But who can estimate the blessedness of such an experience? These last burning words of the Epistle remind us of the priceless value of the human spirit. Man is "the image and glory of God." Think of the high endowments of the soul, its lofty powers, its immortal destiny, the price paid for its redemption, and the dreadfulness of its ruin, should it continue unsaved. The unconverted sinner is an heir-apparent to eternal death; and the backsliding professor, if he be not restored, must slip down into the same undone eternity. Now, the glorious effect of conversion is to deliver from the power of sin in the future, and from its guilt in the present. The convert"s sins are "a multitude," for every day has contributed to their number; but now they are covered with the Redeemer"s merit. The blood-sprinkled mercy-seat hides the violated Law from Jehovah"s eye. And what a joy to the sinner to be made the subject of such a conversion! Blessed is he whose sin is covered". (Psa_32:1) Where past sin is thus hidden, much future sin is prevented. This, therefore, is the best turn" which one can do to his neighbor to convert him from the error of his way.
IV THE ENCOURAGEMENT THUS SUPPLIED TO CHRISTIAN EFFORT. "Let him know" (ver. 20). These animating words express the main thought in the text. The Christian worker must not forget that to restore an erring soul is one of the noblest of achievements. It is a far grander triumph than even to save a man"s natural life. Let him remember this for his comfort in thinking of the work which he has already done, and for his encouragement in seeking to do more. It is inspiring to realize that one has plucked brands from the everlasting burning, and helped to add new jewels to Immanuel"s crown. God works for this end; and as often as it is gained, there is joy in heaven in the presence of the angels. For this the apostles labored. For this the martyrs bled. For this evangelists toil. Who does not envy the life-work of men like Luther, Wesley, Whitefield, MCheyne, when viewed in the light of a Scripture like this? Yet there are many humble Christians who have tasted of this joy, and whose heaven shall be two heavens," because they have turned many to righteousness". (Dan_12:3)
LESSONS.
1. Let us beware of backsliding ourselves; and let us ask the Holy Spirit to see if there be any wicked way in us.
2. Let us be concerned about our erring brethren, and labor to compass their conversion.
3. Let us take encouragement to missionary effort from the melting motive presented in this closing counsel. C.J.
Vers. 19, 20.
The salvation of a soul.
In the former verses he had supposed a possibly sinning man, when chastened, "sending" for the elders of the Church. Now the reverse side of the picture is presented, and we are taught that, not merely when transgressors send for us are we to visit them for their salvation, but unsolicited we are to seek them out, if by any means we may save. Of course the exact case here considered is that of one who has wandered, but the general principle enunciated is true in all its applications. Conversion its nature, its agency, its results.
I ITS NATURE.
1. From falsehood to the truth. All sin implies willful self-deception.
2. "There is a way which seemeth right unto a man." Hence the reasonableness of religion; the beauty of holiness. And so conversion presupposes the working of "conviction." Yes, a man must see and feel his mistake, and recognize the truth to which he has shut his eyes, before he can rightly come to God.
3. From wrong to right. For it is not enough to be convinced of error; mere knowledge of the truth can never save. This the mistake of Socrates, identifying virtue with knowledge, and vice with ignorance. No; not merely must the conscience be convinced, but the heart must be influenced, the will must be persuaded. "From the error," truly; but "the error of his way. " He has been walking in a wrong way; the way of transgression, of ungodliness. But One says, "I am the Way. " We must come to him, we must "walk in him". (Col_2:6) For this is the way of holiness, the way to the Father. Conversion is never true and complete conversion till the converted one can say, "To me to live is Christ". (Php_1:21)
II ITS AGENCY.
1. The power must be of God. Conversion in all its parts is ascribed ultimately to God in Scripture. Do we receive knowledge of the truth? It is because "God is light." Do we receive the truth into our hearts, and live thereby? It is because "God is love.
2. The instrumentality may be of men. May be, not must be. For God can illumine the mind which is untaught of man, and influence the will which is unmoved by man. But the rule is, employment of human means. "Go ye, and make disciples teaching them ". (Mat_28:19) So here: "he which converteth shall save." Our high honor; but our solemn responsibility. Yet a responsibility which we cannot shake off. How are we using it?
III ITS RESULTS.
1. The individual result. "Save a soul from death," Death? Death of the Soul! Understanding darkened; affections corrupted and debased; will depraved; whole order of nature out of course; God gone! Think of it: such capabilities, and such a doom! Ah, this is death indeed; and from this a soul may be saved by us! Yes, recovered to light, purity, strength, goodness, God! Oh, what a joy to put our hands to such a blessed work!
2. The general result. "Cover a multitude of sins." Think of the dark blot on God"s universe, the defilement of his ways, which is caused by sin. Think of the atonement of Christ, and the gift of the Spirit, God"s own provision for the removal of the blot, the cleansing of the defilement. And then think of the special application of that rich provision of God"s grace which we are privileged to make. The glorious result at which he aims shall be, in part at least, produced through us; that "multitude of sins" shall be done away l Yes, for our efforts, the universe shall be fairer, God"s ways clearer, and the dawning of that day hastened, when "the Lord shall be to us an everlasting Light, and the days of our mourning shall be ended". (Isa_60:19, Isa_60:20)
But the result upon ourselves? The work is a sympathetic work, and its influence must therefore react upon us. Yes, we must be, or become, like what we strive to do. And so our saving love, with its included faith in God through Christ, shall wash us white. T.F.L. (1Pe_4:8)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain If any of you do err from the truth
Jam_5:19-20
If any of you do err from the truth
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Heresy: an exposition and an appeal
Men may think falsely, and live virtuously; or they may live immorally, and think correctly.
The one class are intellectual sinners: the other moral transgressors. They are to be judged by different standards, and so classified as not to be swept away in one common anathema. If error proceeds from sheer intellectual inability to see as the majority see, charity should be exercised in all its power and tenderness; but if error proceeds from a putrid heart--if it is cherished because truth is too regardful of the conduct, and too restraining for the wildness of passion--their indignation may be excited, and consequences allowed to discharge their retributive fires.
I. THE POSSIBILITY OF A TRUTH-POSSESSOR BECOMING A TRUTH-LOSER.
1. Through a daring, speculative turn of thought. We are not of those who would close the inquiring eye and bind the exploring wing; yet our duty is to warn the student that there are dangerous latitudes in every sea, and that many a gallant vessel has been shivered on the hidden rock.
2. Through want of sympathy in their intellectual difficulties. Woe unto the Church when honest thought and honest speech are repressed! When intellect is stagnant, its putrid effluvium may corrupt the hearts holiest feelings.
3. Through intellectual pride. Some men are ever in minorities through a love of singularity. They confound impertinence with candour, and mistake rudeness for originality.
II. THE PRINCIPLE OF MUTUAL OVERSIGHT IN SPIRITUAL LIFE IS RECOGNISED. GO to the erring one with a brothers gentleness, and you may win his soul from destruction. The nearer he is to the edge of the precipice, the more caution is required on the part of those who have his interest at heart.
III. THE SALVATION OF THE SOUL IS THE SUBLIMEST OF MORAL TRIUMPHS.
1. Christ deemed it worthy of His incarnation and sacrifice.
2. The mission of Gods Spirit is thus fulfilled.
3. The sum of moral goodness is augmented. (J. Parker, D. D.)
Wandering from the truth
Truth is the purest, the most powerful, and the most enduring thing in the universe. Truth makes God to be God, and when God came in the flesh, the brightest crown He could place upon His own head, the noblest name He could give to His personality was The Truth. All the wrongs in the universe begin by a wandering from the truth. This is so in every department of human thought, emotion, and action. It is because the sin begins in some slight departure, in the man, from that which is true, leading to a departure of the affections, which produces a departure in the outward life, that men should be strenuously anxious to know the truth, especially the truth as to their highest things, their highest connections; the truth as to God, their own nature, their relations to God, and their own character. When men talk of the valuelessness of doctrine, and say it does not matter what a man believes so that his life is right, they show their absolute ignorance of the whole subject. It is as if one should say, it is no matter what disease a man has so long as he has health. The outward life of a man is the product of his character, and his character is the product of his creed. If there be one rule without an exception this must be the rule. It certainly is the counterpart in the spiritual world of the fact in physics that no stream ever rises above its source. Now, the source of the outer life is the creed. Nay, it is something still stronger than that. A man is just what he believes, no more, no less. Neither God nor the devil can make him any more or any less. To make any change in him the good or the bad need not strive to mould his outer life, or by any other process attempt to change his character except by efforts to make a change in his creed. If he have believed error, to make him a good man he must be brought to faith in the truth; if he have such faith, to make him a bad man all that is necessary is to break the hold of his faith on the truth. As a man thinks in his heart, so is he. Now the phrase, thinks in his heart, is equivalent to creed, creed being compounded of two words, signifying that form of belief to which I give my heart. If any one shall object to this that there are so many who profess a good creed and lead a bad life, the reply is ready. In such a case the creed is only professed, not held. Indeed, a creed is not that which a man holds at all; it is that which holds him. When a man once comes into vital connection with the creed, he is never its master; it is always his. (C. F. Deems, D. D.)
The erring to be reclaimed
Another practical precept to conclude with: abrupt, as regards the verses immediately preceding, but embodying that thought of the duty of brotherhood which runs like a golden thread through the tissue of the Epistle. It has been treated negatively, Do the brethren no ill; repay no injuries (Jam_5:9 ff.); then positively, Minister to them, and pray with them for bodily and spiritual healing (Jam_5:14 ff.); and now, lastly, Seek them out; reclaim for Christ His lost sheep. This is the climax of love; more than brotherly, Christlike! In connection with the exhortation to prayer, this may be looked on as praying with the hands, working as Gods ministers towards the fulfilment of that has been uttered by the lips. (Dean Scott.)
He which converteth the sinner.
Converting sinners a Christian duty
I. Inquire into THE TRUE IDEA OF A SINNER.
1. A sinner is, essentially, a moral agent, tie must be the responsible author of his own acts, in such a sense that he is not compelled irresistibly to act one way or another, otherwise than according to his own free choice. He must also have intellect, so that he can understand his own relations and apprehend his moral responsibilities. He must also have sensibility, so that he can be moved to action--so that there can be inducement to voluntary activity, and also a capacity to appropriate the motives for right of wrong action.
2. He is a selfish moral agent devoted to his own interests, making himself his own supreme end of action.
3. We have here the true idea of sin. It is, in an important sense, error. It is not a mere mistake, for mistakes are made through ignorance or incapacity. Nor is it a mere defect of constitution, attributable to its author. But it is an error in his ways. It is missing the mark in his voluntary course of conduct. It is a voluntary divergence from the line of duty.
II. WHAT IS CONVERSION? What is it to convert the sinner from the error of his ways? It is changing the great moral end of action. It supplants selfishness and substitutes benevolence in its stead.
III. IN WHAT SENSE DOES MAN CONVERT A SINNER? Our text reads--If any of you do err from the truth and one convert him--implying that man may convert a sinner. But in what sense can this be said and done? I answer, the change must of necessity be a voluntary one--not a change in the essence of the soul, nor in the essence of the body--not any change in the created constitutional faculties; but a change which the mind itself, acting under various influences, makes as to its own voluntary end of action. It is an intelligent change--the mind, acting intelligently and freely, changes its moral course, and does it for perceived reasons. Even God cannot convert a sinner without his own consent. He cannot, for the simple reason that the thing involves a contradiction. The being converted implies his own consent--else it is no conversion at all. God converts men, therefore, only as He persuades them to turn from the error of their selfish ways to the rightness of benevolent ways. So, also, man can convert a sinner only in the sense of presenting the reasons that induce the voluntary change and thus persuading him to repent. If he can do this, then he converts a sinner from the error of his ways. But the Bible informs us that man alone never does or can convert a sinner. It holds, however, that when man acts humbly, depending on God, God works with him and by him. Men are labourers together with God. They present reasons and God enforces those reasons on the mind.
IV. WE MUST NEXT INQUIRE INTO THE KIND OF DEATH OF WHICH THE TEXT SPEAKS. Shall save a soul from death.
1. By the death of the soul is sometimes meant spiritual death--a state in which the mind is not influenced by truth as it should be. The man is under the dominion of sin and repels the influence of truth.
2. Or the death of the soul may be eternal death--the utter loss of the soul and its final ruin. To be always a sinner is awful enough--is a death of fearful horror; but how terribly augmented is even this when you conceive of it as heightened by everlasting punishment, far away from the presence of the Lord and from the glory of His power!
V. We can now consider THE IMPORTANCE OF SAVING A SOUL FROM DEATH. Our text says, he who converts a sinner saves a soul from death. Consequently he saves him from all the misery he else must have endured. So much misery is saved. And this amount is greater in the case of each sinner saved than all that has been experienced in our entire world up to this hour. Yet farther. The amount of suffering thus saved is greater not only than all that ever has been, but than all that ever will be endured in this world. Nay, more, the amount thus saved is greater than the created universe ever can endure in any finite duration. Aye, it is even greater, myriads of times greater, than all finite minds can ever conceive. But let us look at still another view of the case. He who converts a sinner not only saves more misery, but confers more happiness than all the world has yet enjoyed, or even all the created universe. You have converted a sinner, have you? Indeed! Then think what has been gained! Does any one ask, What then? Let the facts of the case give the answer. The time will come when he will say, In my experience of God and Divine things, 1 have enjoyed more than all the created universe had done up to the general judgment--more than the aggregate happiness of all creatures, during the whole duration of our world; and yet my happiness is only just begun! Onward, still onward--onward for ever rolls the deep tide of my blessedness, and evermore increasing! If these things be true, then--
1. Converting sinners is the work of the Christian life. It is the great work to which we, as Christians, are especially appointed. Who can doubt this?
2. It is the great work of life because its importance demands that it should be. It is so much beyond any other work in importance that it cannot be rationally regarded as anything other or less than the great work of life.
3. It can be made the great work of life, because Jesus Christ has made provision for it. His atonement covers the human race and lays the foundation so broad that whosoever will may come. The promise of His Spirit to aid each Christian in this work is equally broad, and was designed to open the way for each one to become a labourer together with God in this work of saving souls.
4. Benevolence can never stop short of it. Where so much good can be done and so much misery can be prevented, how is it possible that benevolence can fail to do its utmost?
5. Living to save others is the condition of saving ourselves. No man is truly converted who does not live to save others. Every truly converted man turns item selfishness to benevolence, and benevolence surely leads him to do all he can to save the souls of his fellow-man. This is the changeless law of benevolent action.
6. The self-deceived are always to be distinguished by this peculiarity--they live to save themselves. This is the chief end of all their religion. All their religious efforts and activities tend toward this sole object. If they can secure their own conversion so as to be pretty sure of it, they are satisfied. Sometimes the ties of natural sympathy embrace those who are especially near to them; but selfishness goes commonly no further, except as a good name may prompt them on.
7. Some persons take no pains to convert sinners, but act as if this were a matter of no consequence whatever. They do not labour to persuade men to be reconciled to God. (C. G. Finney.)
Converting a soul
I. A SOUL LOST BY ERROR.
1. A safe antecedent state. What is it to be in conformity with the truth?
(1) Our conceptions in harmony with its spirit.
(2) Our life in harmony with its spirit.
2. A fearful possibility. It is implied that a soul can fall from that state, can err from that truth, can bound away from that orbit.
(1) This man can do because he is moral.
(2) This man has done.
II. A SOUL SAVED BY MAN.
1. It is possible for man to convert a soul.
2. The man who converts a soul accomplishes immense good.
3. The immense good he accomplishes should be well considered by him. Let him know it--to cheer him amidst the discouragements of his labours, and to inspire him with persevering zeal. (D. Thomas.)
Conversion of the erring a Christian duty
I. THE CASE SUPPOSED. How few fulfil their first promise. Where are all the baptized? Demas still forsakes the truth for the love of the present world. There are many still like the Galatians (Gal_3:1-4), and the Philippians (Php_3:18-19), and the backsliders of Sardis and Laodicea. What, then, are we to fold our hands? Are we to excuse ourselves on the ground that we are not to blame; that it is no business of ours; that though sorry we cannot help? No, there is a better way. If we saw a man nearing a precipice would we not warn him? If we found a child lost in the wilds would we not speak kindly to him and lead him home?
II. THE REMEDY PRESCRIBED. Whom have you converted? Is there one upon earth that blesses you, as having, under God, turned him from the error of his way? Is there one in heaven who will welcome you to the everlasting habitations as the Christian friend who helped him in the hour of need, and saved his soul from death?
III. THE GLORIOUS ISSUE.
1. Great loss averted.
2. Great good secured.
3. Great joy.
Lessons:
1. The preciousness of the soul.
2. The liability of good men to err.
3. The necessity of conversion to safety and forgiveness.
4. The obligation upon every Christian to seek the conversion of such as have gone astray. (Win. Forsyth.)
On restoring backsliders
1. The text does not apply to--
(1) the unconverted;
(2) the hypocrite;
(3) those who are intellectually wrong.
2. But to one who has been truly converted to Jesus, and yet has gone back into the world again.
I. IT IS POSSIBLE TO BACKSLIDE. Some of the causes--
1. A false estimate of the requirements of discipleship.
2. A false estimate of ones own strength.
3. Intellectual pride.
4. Neglect of the means of grace.
II. THE CHRISTIAN DUTY OF MUTUAL OVERSIGHT.
III. THE RESTORATION OF THE BACKSLIDER IS ONE OF THE GRANDEST AND NOBLEST OF ALL CHRISTIAN WORKS. (A. F. Barfield.)
Human agency in the sinners conversion to God
I. THE GREAT OBJECT OF CHRISTIAN ZEAL.
1. The conversion of the sinner, i.e., a change in the--
(1) understanding;
(2) affections;
(3) will;
(4) life.
2. The importance of conversion is seen when we remember that--
(1) Unconverted, the mans influence is evil;
(2) unconverted, he cannot enter heaven.
II. THE MEANS BY WHICH WE MAY ACCOMPLISH HIS.
1. The force of exhortation.
2. The management of your influence.
3. The power of example.
4. The importunity of prayer.
III. THE MOTIVES FOR ENGAGING IN THIS GREAT WORK.
1. Much evil shall be removed.
2. Much good shall be conferred.
3. Much joy shall be imparted. (Hugh McGatrie.)
Conversion of others
1. A man may convert his fellow--
(1) By planting in him some saving truth.
(2) By showing the truth embodied in a rounded and radiant life.
2. Christians ought to strive to convert those who err.
(1) It saves a soul from death.
(2) It hides a multitude of sins (Psa_51:9; Psa_32:1; Pr 1Pe_4:8).
(3) It is the grandest work.
(4) It is an enduring work.
(5) It is the most certain work.
Know. Other work may disappoint. In the early Christian Church one sold himself as a slave to a heathen family to gain access. They were converted, and freed him. Then he sold himself to the Governor of Sparta, with like result. If all Christians had that spirit! (C. F. Deems, D. D.)
The conversion of sinners, the supreme object of Christian benevolence
I. THE PROPENSITY OF MANKIND TO ERR FROM THE TRUTH SO obviously assumed in the text.
1. Some do err from the truth after being taught it by their parents and ministers; after knowing something of its beauty and excellence; after enrolling their names among its friends, and giving some hopeful proofs of its vital and transforming power. Gradually seduced by temptations, evil companions, &c., they become at first indifferent, then reject one point after another, and at last abandon all its claims, and join the ranks of its enemies.
2. Others do err from the truth through habitual inattention to its claims, or a secret aversion to its spirit and authority, felt in youth and confirmed afterwards by indulgence in sin, and the corrupting associations of the world.
3. More still err from the truth, through a total destitution of the means of knowledge, and the influence of some system of error and delusion, instilled into the mind in youth, and identified with all their interests and associations.
II. THE IMPORTANT CHANGE NECESSARY TO SALVATION; the conversion of a sinner from the error of his way. It is a change from ignorance of Divine things to spiritual discernment; from serious errors to the reception of saving truth; from unbelief to a cordial faith in the Son of God; from feelings and habits of impiety to the love and adoration of his Maker; from a course of vanity and sin to a life of integrity and virtue; from the mere morality of worldly prudence to all the graces of Christian piety; and from the inordinate cares and pursuits of time to a sincere and immediate preparation for eternity.
III. THE MEANS AND AGENCY BY WHICH THIS CHANGE MAY BE EFFECTED: If one convert him. God might doubtless produce this change in a sinner by an immediate operation on the soul, without any sensible agency, or visible means whatever. But the apostle supposes, in the text, that one is converted by the instrumentality of another, and that the use of fit means for that purpose was the common concern of all who constituted the first Christian Churches. For, as in nature God effects all His purposes by second causes, and makes the elements of the physical system the means of all its changes and productions; so it has pleased Him, in the moral and spiritual world, to effect His purposes of grace by the instrumentality of His servants. The Spirit of God enlightens and improves the human spirit by reasonable means; by intelligent and self-conscious means; by means suited to its powers and responsibilities; by means which do not suspend its freedom, but lead the mind, of its own choice, to a new and efficient use of its faculties.
IV. THE MOTIVES AND CONSIDERATIONS WHICH SHOULD INDUCE AND SUSTAIN THE ATTEMPT.
1. The magnitude of its immediate results.
2. The accordance of these means with the spirit and commands of the gospel, and the express purpose of God in the economy of redemption.
3. The promise of Divine influence in connection with human instrumentality, and the good already accomplished as a pledge of future success.
4. The subservience of the conversion of sinners to the glory of God, promoting as it does, in every instance, the manifestation of His perfections, and the triumphs of His grace, in restoring fallen man to His image and favour for ever.
5. The holy satisfaction to be found in this good work, and the gracious reward which awaits the faithful, in the blessed results of their exertions, and the grateful recollections of eternity. (T. Finch.)
Motives to Christian zeal
I. CONVERSION TO GOD IS OF INDISPENSABLE NECESSITY.
II. IT IS EFFECTED BY HUMAN INSTRUMENTALITY.
1. The pious education of the young.
2. The circulation of the Scriptures.
3. The preaching of the gospel.
III. IT Is THE DUTY OF CHRISTIANS TO SEEK THE CONVERSION OF SINNERS. (Essex Remembrancer.)
Jewel gatherers for the Redeemers crown
These are the last words of the Epistle. From the abrupt nature of its conclusion, and from the absence of the ordinary salutation and doxology, some have supposed that the original intention was to write at greater length, but at this part of the Epistle the apostle was surprised by the tumultuous Jews, and suddenly hurried off to martyrdom. If this supposition be true, how solemnly the words stand as the last of a wise and generous spirit! With what worthier words than these parting counsels would any one wish to die? In any case, whether this supposition is true or not, there is very much instruction and encouragement couched in them which will repay our careful study.
I. THERE IS INDIVIDUAL DANGER; THE POSSIBILITY OF ERRING FROM THE TRUTH. This danger may be either intellectual or moral; either the darkening of the understanding, or the corruption of the heart. The allusion, evidently, is to one who, having known the truth, had departed from its safe and pleasant paths, and had come under the entanglements, either of erroneous notions, or of vicious life. And this twofold danger is in existence still.
1. There is nowadays, I need not remind you, a danger of intellectual error. If, when the apostle wrote--in the very childhood, so to speak, of Christianity--the tares sown by the enemy were so rank in their luxuriant growth that there were some who denied the divinity of Jesus, and some who allied impurity to devotion, and some who dreamed that they had had a release from the obligations to personal obedience--surely the danger of intellectual error is not the less imminent now, when every man deems himself inspired, and has some form or theory of his own. And, when we consider the almost inevitable connection between faith and practice, we cannot loin in the sentiments of those who deem it a matter of indifference as to that may be the peculiarities of creed. We cannot forget that because of his opinion the Moslem enters upon fierce wars of extermination, and that because of his opinion the Hindoo, personally merciful, defends infanticide, and mourns that widows are no longer burned nor captives immolated, as over some lost privilege. We cannot forget that in the Japanese, who, amid barbarous rites, hold festival to uproot the cross; and the Thugs, who strangle from principle, and whose great merit is in the multiplication of murders, the opinions prompt the deed. There are some among the teachers of religion who denounce creeds and denominations almost as vehemently as they denounce infidelity and sin, and whose special mission appears to be to advocate the extinction, not only of the middle walls of partition, but of those old and venerable landmarks which guard the poor mans heritage. It is a dangerous thing, believe me, to loose off from safe anchorage on matters of Christian belief, or of Christian communion, or of Divine fellowship. Search the Scriptures for yourselves, only take care that you come to the investigation stripped of pride, prejudice, and preconceived hostility--with your spirits softened into a docile trust, with your hearts humbled to the obedience of the truth, and, above all, with fervency of prayer for the guidance of the good Spirit from on high, and that Spirit shall be given to the man that shall inquire, and you shall know of the truth or doctrine whether it be of God.
2. There is danger, not only of intellectual, but of moral error. This is, I need not remind you, more imminent and more disastrous than the other. It is quite possible to hold erroneous opinions in connection with a large charity. Wood, hay, and stubble are sometimes built of as clumsy materials on the true foundation; but where the danger is not intellectual, but moral, there is, of necessity, present alienation from God, and the prospect of perpetual exile from the glory of His power. Heresy is not a trifling thing; it is to be resisted and deplored; but the deadliest heresy is sin.
II. I turn now from the platform of individual danger to that of INDIVIDUAL EFFORT. If any of you err from the truth, and one convert him. If one convert him. There is here a distinct recognition of the influence of mind over mind, that principle of dependence and of oversight which is involved in our mutual relationship as members of one family. The minister ever his flock, the parent over his children, the master over his scholars, the scholars reflecting again upon the master, the servant upon the employer, and the employer upon the servant--all are exerting an influence. They cannot help it, and they cannot cease from it; it is the absolute and irrevocable law of their being. Brethren, if any of you do err from the truth and one convert him--that is, one among themselves, not separated to the holy ministry, but one of his companions; one who is engaged in the same avocations; one who does not preach in the pulpit, but who preaches in the life. It is the persuasiveness of Christian influence that is meant, rather than a public appeal; it is the duty of the individual believer, rather than the duty of the public minister of the truth. There is not a single member of a single Church in the world that is exempt from this service. All are summoned to the labour, and all -oh, infinite condescension!--may be co-workers together with God. Brethren, if any of you do err from the truth, and one convert him. Oh, look at that! If one convert him. Not the associated force; not the single army; not the phalanx; not even the regiment; but one solitary soldier--if one convert him. See the mighty results of single-handed labour! Some one has said they are minorities of ones that do all the great works of mankind; and it is amazing how large a result will follow from one mans simple, earnest, unostentatious, prayerful labour. Your sphere is narrow, you say; your influence is small; you feel as if you can do nothing for Christ. Dont now, dont any one of you begin to undervalue your own powers. One acorn is a very insignificant thing; but that majestic oak is its development of strength. One little rippling wavelet makes no account, but it is carried to the spring-tide, and the spring-tide were not perfect without it. One raindrop is hardly noticed as it falls, but it is enough for one rose-buds life to make it blow. There is not one of you, however small and scanty and narrow your influence, who may not, by patient and prayerful toil, become wise winners of souls. Brethren, I charge you examine yourselves in this matter. Have you done your duty? Let there now be born in the heart of each of you a purpose for God. (W. M. Punshon, D. D.)
Conversion
I. Here is a great principle involved--a very important one--that of INSTRUMENTALITY.
1. Instrumentality is not necessary with God. God can if He pleases cast the instrument aside. The mighty Maker of the world who used no angels to beat out the great mass of nature and fashion it into a round globe, He who without hammer or anvil fashioned this glorious world, can if He pleases speak, and it is done, command and it shall stand fast. He needs not instruments, though He uses them.
2. Instrumentality is very honourable to God, and not dishonourable. Suppose a workman has power and skill with his hands alone to fashion a certain article; but you put into his hands the worst of tools you can find; you know he can do it well with his hands, but these tools are so badly made that they will be the greatest impediment that you could lay in his way. Well now, I say, if a man with these bad instruments, or these poor tools--things without edges--that are broken, that are weak and frail, is able to make some beauteous fabric, he has more credit from the use of those tools than he would have had if he had done it simply with his hands, because the tools, so far from being an advantage were a disadvantage to him; so far from being a help, are on my supposition, even a detriment to him in his work. So God uses instruments to set forth His own glory, and to exalt Himself.
3. Usually God does employ instruments. I have heard of some--I remember them now--who were called like Saul, at once from heaven. We can remember the history of the brother who in the darkness of the night was called to know the Saviour by what he believed to be a vision from heaven, or some effect on his imagination. On one side he saw a black tablet of his guilt, and his soul was delighted to see Christ cast a white tablet over it; and he thought he heard a voice that said, I am He that blotteth out thy transgressions for Mine own sake, and will not remember thy sins. There was a man converted almost without instrumentality; but you do not meet with such a case often. Most persons have been convinced by the pious conversation of sisters, by the holy example of mothers, by the minister, by the Sabbath-school, or by the reading of tracts or perusing Scripture.
4. If God sees fit to make use of any of us for the conversion of others, we must not therefore be too sure that we are converted ourselves. It is a most solemn thought that God makes use of ungodly men as instruments for the conversion of sinners. Grace is not spoiled by the rotten wooden spouts it runs through. God did once speak by an ass to Balaam, but that did not spoil His words. So He speaks, not simply by an ass, which He often does, but by something worse than that. He can fill the mouth of ravens with food for an Elijah, and yet the raven is a raven still.
5. If God in His mercy does not make us useful to the conversion of sinners, we are not therefore to say we are sure we are not the children of God. If I testify to them the truth of God and they reject His gospel; if I faithfully preach His truth, and they scorn it, my ministry is not therefore void. It has not returned to God void, for even in the punishment of those rebels He will be glorified, even in their destruction He will get Himself honour, and if He cannot get praise from their songs, He will at last get honour from their condemnation.
6. God, by using us as instruments, confers upon us the highest honour which men can receive.
II. THE GENERAL FACT. The choicest happiness which mortal breast can know is the happiness of benevolence--of doing good to our fellow-creatures. To save a body from death is that which gives us almost heaven on earth. Those monks on Mount St. Bernard, surely, must feel happiness when they rescue men from death. The dog comes to the door, and they know what it means: he has discovered some poor weary traveller who has lain him down to sleep in the snow, and is dying from cold and exhaustion. Up rise the monks from their cheerful fire, intent to act the good Samaritan to the lost one. At last they see him; they speak to him; but he answers not. They try to discover if there is breath in his body, and they think he is dead. They take him up, give him remedies; and hastening to their hostel, they lay him by the fire, and warm and chafe him, looking into his face with kindly anxiety, as much as to say, Poor creature! art thou dead? When, at last, they perceive some hearings of the lungs, what joy in the breasts of those brethren, as they say, His life is not extinct! Methinks if there could be happiness on earth, it would be the privilege to help to chafe one hand of that poor, almost dying man, and be the means of bringing him to life again. Or suppose another case. A house is in flames, and in it is a woman with her children, who cannot by any means escape. In vain she attempts to come downstairs; the flames prevent her. She has lost all presence of mind and knows not how to act. The strong man comes, and says, Make way! make way! I must save that woman! And, cooled by the genial streams of benevolence, he marches through the fire. Though scorched and almost stifled, he gropes his way. He ascends one staircase, then another; and though the stairs totter, he places the woman beneath his arm, takes the child on his shoulder, and down he comes, twice a giant, having more might than he ever possessed before. He has jeopardised his life, and perhaps an arm may be disabled, or a limb taken away, or a sense lost, or an injury irretrievably done to his body; yet he claps his hands, and says, I have saved lives from death! The crowd in the street hail him as a man who has been the deliverer of his fellow-creatures, honouring him more than the monarch who has stormed a city, sacked a town, and murdered myriads. But, ah! the body which was saved from death to-day may die tomorrow. Not so the soul that is saved from death: it is saved everlastingly. It is saved beyond the fear of destruction. And if there be joy in the breast of a benevolent man when he saves a body from death, how much more blessed must he be when he is made the means in the hand of God of saving a soul from death, and hiding a multitude of sins. A single word spoken may be more the means of conversion than a whole sermon. God often blesses a short, pithy expression from a friend, more than a long discourse by a minister. There was once in a village, where there had been a revival in religion, a man who was a confirmed infidel. Notwithstanding all the efforts of the minister and many Christian people, he had resisted all attempts, and appeared to be more and more confirmed in his sin. At length the people held a prayer-meeting, specially to intercede for his soul. Afterwards God put it into the heart of one of the elders of the church to spend a night in prayer in behalf of the poor infidel. In the morning the elder rose from his knees, saddled his horse, and rode down to the mans smithy. He meant to say a great deal to him, but he simply went up to him, took him by the hand, and all he could say was, Oh, sir! I am deeply concerned for your salvation. I am deeply concerned for your salvation. I have been wrestling with my God all this night for your salvation. He could say no more, his heart was too full. He then mounted on his horse and rode away again. Down went the blacksmiths hammer, and he went immediately to see his wife. She said, What is the matter with you?
Matter enough, said the man, I have been attacked with a new argument this time. There is Elder B. has been here this morning; and he said, I am concerned about your salvation. Why, now if he is concerned about my salvation, it is a strange thing that I am not concerned about it. The mans heart was clean captured by that kind word from the elder; he took his own horse and rode to the elders house. When he arrived there the elder was in his parlour, still in prayer; and they kneeled down together. God gave him a contrite spirit and a broken heart, and brought that poor sinner to the feet of the Saviour. There was a soul saved from death, and a multitude of sins covered.
2. Again, you may be the means of conversion by a letter you may write. There is your brother. He is careless and hardened. Sister, sit down and write a letter to him: when he receives it, he will perhaps smile, but he will say, Ah, well! it is Betsys letter after all! And that will have some power. I knew a gentleman whose dear sister used often to write to him concerning his soul. I used, said he, to stand with my back up against a lamp-post, with a cigar in my mouth, perhaps at two oclock in the morning, to read her letter. I always read them; and I have, said he, wept floods of tears after reading my sisters letters. Though I still kept on in the error of my ways, they always checked me; they always seemed a hand pulling me away from sin; a voice crying out, Come back! Come back! And at last a letter from her, in coujunction with a solemn providence, was the means of breaking his heart, and he sought salvation through a Saviour.
3. Again. How many have been converted by the example of true Christians. An infidel will use arguments to disprove the Bible, if you set it before him; but, if you do to others as you would that they should do to you, if you give of your bread to the poor and dispense to the needy, living like Christ, speaking words of kindness and love, and living honestly and uprightly in the world, he will say, Well, I thought the Bible was all hypocrisy; but I cannot think so now, because there is Mr. So-and-so--see how he lives. I could believe my infidelity if it were not for him. The Bible certainly has an effect upon his life, and, therefore, I must believe it.
4. And then, how many souls may be converted by what some men are privileged to write and print. I value books for the good they may do to mens souls. Much as I respect the genius of Pope, or Dryden, or Burns, give me the simple lines of Cowper, that God has owned in bringings souls to Him. Oh I to think that we may write and print books which shall reach poor sinners hearts.
5. But, after all, preaching is the ordained means for the salvation of sinners, and by this ten times as many are brought to the Saviour as by any other. Ah! my friends, to have been the means of saving souls from death by preaching--what an honour! Oh! men and women, how can ye better spend your time and wealth than in the cause of the Redeemer? What holier enterprise can ye engage in than this sacred one of saving souls from death, and hiding a multitude of sins. This is a wealth that ye can take with you--the wealth that has been acquired under God, by having saved souls from death, and covered a multitude of sins.
III. THE APPLICATION. It is this: that he who is the means of the conversion of a sinner does, under God, save a soul from death, and hide a multitude of sins; but particular attention ought to be paid to backsliders; for in bringing backsliders into the Church there is as much honour to God as in bringing in sinners. Brethren, if any one of you do err from the truth, and one convert him. Alas! the poor backslider is often the most forgotten. A member of the Church has disgraced his profession; the Church excommunicated him, and he was accounted a heathen man and a publican. I know of men of good standing in the gospel ministry, who ten years ago fell into sin; and that is thrown in our teeth to this very day. Do you speak of them you are at once informed, Why, ten years ago they did so-and-so. Christian men ought to be ashamed of themselves for taking notice of such things so long afterwards. True, we may use more caution in our dealings: but to reproach a fallen brother for what he did so long ago is contrary to the spirit of John, who went after Peter, three days after he had denied his Master with oaths and curses. Recollect you would have been a backslider too if it were not for the grace of God. I advise you, whenever you see professors living in sin to be very shy of them; but if after a time you see any sign of repentance, or if you do not, go and seek out the lost sheep of the house of Israel; for remember, that if one of you do err from the truth, and one convert him, let him remember that he who converteth the sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins. Backsliders, who your misery feel, I will come after you one moment. Poor backslider, thou wast once a Christian. Dost thou hope thou wast? No, sayest thou, I believe I deceived myself and others; I was no child of God. Well, if thou didst, let me tell thee, that if thou wilt acknowledge that, God will forgive thee. Come thou, then, to His feet; cast thyself on His mercy; and though thou didst once enter His camp as a spy, He will not hang thee up for it, but will be glad to get thee anyhow as a trophy of mercy. But if thou wast a child of God, and canst say, honestly, I know I did love Him, and He loved me, I tell thee He loves thee still. If thou hast gone ever so far astray, thou art as much His child as ever. Though thou hast run away from thy Father, come back, come back, He is thy Father still. (C. H. Spurgeon.)
The greatness of being instrumental to anothers conversion
St. James was speaking to those who were the true and faithful disciples of Christ; not to hirelings, who would think only of what was personal to themselves, or who could view their own interests separately from those of His Church. The true Christian is one who burns with zeal for the glory of God, and who loves his fellow-men, as children of the same Father, and redeemed by the same blood. Show him, then, what he can do to promote Gods glory, or to benefit his fellow-men, and you show him what he will eagerly seize on, as meeting his desires and deserving of his energies. He has so much of conformity to Christ, that as the blessed Redeemer pleased not Himself, but poured out His soul unto death, that He might save sinners from eternal destruction, so he thinks not of what may minister to his individual happiness, but seeks his own good in that of strangers, and even enemies. Is it nothing, then, to him, that he may be instrumental to the saving a soul from death--to the hiding a multitude of sins? The soul is that of which we are taught assuredly that it shall not die; that God hath endowed it with immortality. The death of the soul is life--eternal life--but life under the frown of the Almighty: the life of anguish; the life of remorse; the life of despair; life with all the darkness of death, but with none of its repose; the grave, but the grave for a home, with all its noisomeness felt, all its terrible chillness clasping the heart, all its unseen, its unimagined fearfulness telling on acute and ever wakeful sensibilities. Thus, when you speak of a mans losing his soul, you do not mean that the soul is taken from him; that he parts with the soul, as is ordinarily meant in speaking of anything that is lost. This were no loss; this were gain--immeasurable, unspeakable gain--to the wicked. But the soul is lost when it clings tenaciously to the body, and yet would give worlds, if it had them to give, to dissolve the union; when all its powers are lost, but the power of being wretched, or rather are all sunk in that one tremendous and ever-growing capacity. And is it nothing, then, to save a soul from death? Oh i the true Christian thrills at the mention of such a deed. No matter whose soul it is--it is the soul of a fellow-creature, the soul of one formed in the sameimage with himself; a soul too, for which the Lord Jesus died, and which, therefore, need not die; the multitude of whose sins may be hidden--hidden from the avenger of blood, because blotted out through the expiation made on Calvary. There is motive, then, enough, in the mere prospect of saving a soul from death. Not, however, that he who is instrumental to the conversion of a sinner has no more immediate, personal interest in the event, than would seem indicated by these remarks. We cannot doubt--Scripture will not suffer us to doubt--that he who converts another thereby forms for himself a new spring of happiness through eternity. What says St. Paul to the Thessalonians? What is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at His coming? Now we attach peculiar worth to our text, on account of its dealing with single cases of conversion. It is not one of those passages which take a large sweep, and which, therefore, the private Christian, who is not placed in any wide sphere of duty, may consider as scarcely applying to himself. It is but one wanderer who is here spoken of as reclaimed; and it is but a single individual who is instrumental to his conversion. If the text related to conversion on a great scale, as when multitudes are acted on through the preaching of the gospel, it might have been said, that if there were encouragement in the text, it was encouragement for those only unto whom is committed the work of an evangelist. But as it is, there is not one of you who may not consider himself as the party addressed by St. James; for there is not one of you, however contracted the sphere in which he may move, unto whom there is not afforded opportunity of acting on some fellow-creature, who is living in estrangement of God, and of endeavouring to prevail on him to return to the Shepherd and Bishop of his soul. (H. Melvill, B. D.)
The conversion of a sinner
These words are so plain and pointed that we can turn to them without any explanation or introduction. One fact, however, is worthy of notice. They were written by James, the direct teacher of daily duty and of Christian practice. It is a mistake to suppose that a sense of morality loosens a mans hold upon the essential doctrines of Christianity. No one will charge James with being unpractical. This letter is full of stinging, ringing sentences, in which he brands the faith that is without works as an accursed thing. Yet it is he who here sets before us the absolute necessity of repentance and conversion as the sum and substance of the whole matter.
I. THE ERROR OF THE SINNERS WAY. There is no doubt about whom James means by the sinner. He had in view men and women who, although nominally Church members, paid no real regard to the gospel or to the commands of God. Of such people James says that their way of thought, and of feeling, and of life is an error. Now, this is not the light in which such a man regards his own way. If it were, he would change at once, and cease to be a sinner. On the contrary, it usually seems to him that he would be losing something if he changed, and that his present plan is natural, judicious, and successful. It does not occur to him that be is wandering, erring, going on the wrong road. His error lies in this, that he is not walking in the road in which God intended him to walk, and on which Gods blessing rests. To refuse to lead the life which our Maker intends us to lead is a foolish blunder, because that is the life for which we are best suited. With God, it has not been a matter of mere intention, but of action, of creation, and of endowment, if you saw a man using bank-notes to light a fire, you would be sure that he was committing an error. He might tell you that the banknotes were his own, and that he chose to use them in that way; but he would not persuade you that he was acting prudently. There is a definite value in the notes; and his error would be none the less glaring because he chose to forget their value. There was an Eastern queen, in olden times, who loved extravagance. She took costly pearls, had them ground to powder, and mixed the powder in the wine she drank. No one could interfere; but that fact did not lessen her folly. It is the same with the sinner. He turns to base uses a nature which is fitted for the highest purposes. Capable of true thoughts and pure feelings, and charitable, honourable actions, he wastes his capacity. And, just as in these cases, his choice, his wish, does not make his error less. But there is another and deeper sense in which the ways of a sinner are one great error. He is going in the wrong direction--down-wards instead of upwards, towards the dark land of death instead of towards the bright world of love. In truth, if men were cautious, if they were prudent, if they were wise--there would be no such thing as sin. It is only because we are foolish, and imprudent, and rash, that we choose the way of sin--only because we are slow to learn where our true interest and our safety lie. And yet, thank God, that constantly, every week and every day, sinners are discovering the error of their ways--discovering that they have been blundering, and growing eager to return to God. How marvellous is this steady, unseen work, this descent of the wise Spirit into our hearts--when the young and heedless become serious and earnest; when worldly men and women start, and turn, and live; when hardened sinners, whose blunders seemed to be beyond recall, grow weary of their sins, and see their folly, and stretch out desperate hands for help. It is strange that we should err so grossly; but it is stranger still that, when we confess our error, God is always ready to forgive.
II. JAMES SPEAKS TO US HERE OF THE DEATH OF THE SINNERS SOUL--He shall save a soul from death. Even in this world there is a deadness that comes upon the soul which has long been a slave of sin. Torpor, dulness, and indifference creep over the godless heart till it becomes almost impenetrable. But the form of the words which James uses proves that he is thinking not of the souls ruin in this world, but of the Judgment Day, when sinners receive the wages of sin, which is death. It is not only from the Bible that we learn that sin will be punished beyond the grave. This is what we call a truth of natural religion--a truth which men reach by conscience and by reason, apart from revelation, Many of the most fearful descriptions of future punishment have been written by poets and philosophers who knew nothing of our Scriptures, and never heard the name of Jesus. When we turn to the Bible, two glimpses are given us of the future state of the sinner--or rather, two sets of glimpses, two kinds of view. On the one hand, we are told that it will be a time of incessant suffering and of miserable torment. It is set before us under most appalling images--as a fire that is never quenched, and a worm that never dies. If we had only these passages to guide us, we should be forced to conclude that the soul will suffer in some such way to all eternity, But in other passages of the Bible we learn that the sinful soul will be destroyed--that it will be lost, that it will die--as if only good men were immortal. There are some strange expressions which do not disclose their meaning at the first. For example, we read of everlasting destruction; that is a common Bible phrase. What does it mean? Does it simply mean that the sinner will be destroyed, never to live again? Or does it imply that the act of destruction will go on always--that the sinner will always be being-destroyed? It is hard to answer, hard to say whether the New Testament, as a whole, affirms the one of these doctrines or the other. Therefore we rather take those two views--the one that the soul suffers continually, and the other that the soul is destroyed--and, when we fail to reconcile them, we must conclude that this is a subject upon which God has not thought fit to disclose the truth to us explicitly. He has left us to the law of conscience, and to that belief in the eternal laws of righteousness and recompense which the revelation of redemption has entwined with our belief in the unity and eternity of God. He has left us to a certain fearful looking-for of judgment, and the assurance that we shall receive according to the deeds done in the body, whether they be good or whether they be evil. But beyond this He has given us a truth which underlies those divergent views, and is included in them both. At death the unrepentant sinner is separated from God, banished from His presence, cast away from His gracious sustaining power, and left alone in the vast wilderness of eternity.
III. HE WILL HIDE A MULTITUDE OF SINS. Here we see that the word sinner is not a term invented to suit a system of theology, not a fancy figure of some heated pulpiteer, but a real description of lives that men and women actually live. It gives us a definition of a sinner; he is a man who has committed a multitude of sins. It implies not one transgression only, nor one offence, but a multitude that cannot be counted, rising, as Isaiah says, like a thick cloud between man and God. It is this infinite unmeasured character of human sin that makes it so hard to persuade men of its reality. If a man steals, or drinks, or ill-treats his wife and children, we can argue with him about his sin, we can expose him publicly or privately, we can try to convince him of his special guilt and special danger. But to go deep down into the heart and point to its pollution, to go away back with you into your past, and lay a finger upon every sin you have committed, to follow you into the watches of the night and the privacy of your homes, and then to present you with a full list of your sifts, and say to you, There, you have done all these things, all that multitude--that is not the work of man; the multitude of a single souls offences baffles knowledge. It is wonderful how God teaches this lesson--there is a mystery about it--how a man begins to feel that it dries not matter much what his neighbours think about him, and that there is a reckoning which he must make with the eternal justice. Sometimes slowly, but sometimes in a moment, it dawns upon him that every page and every line of the buck of his life must be read aloud. And then, dear friends, when that truth gets hold of us, when we see what a shabby, shameful, damning story it would be, how we should be stung with shame and filled with remorse as one secret sin after another was disclosed, how absolutely helpless we should be to justify ourselves--then we feel how blessed a thing it is to have all hidden, all that multitude hidden through Gods great mercy and the merits of our Saviour. Fellow Christians, before we close, notice the beginning of this verse. Read it: If one converteth. Read it again. We sinners may convert other sinners from the error of their way; we may save souls from death; we may hide a multitude of sins. God knows it is not easy; but if we are earnest and loving and persistent, He will help us. Remember there are sinners around us, at home, in church, and in the world, and there is no joy so deep, no reward so great as to lead one sinner on the road to God. (A. R. McEwen, D. D.)
Caring for the salvation of others
1. Brethren may err from the truth. There is no saint recorded in the Word of God, but his failings and errors are recorded. Junius before conversion was an atheist.
2. We are not only to take care of our salvation, but the salvation of others. As God hath set conscience to watch over the inward man, so for the conversation He hath set Christians to watch over one another. Take heed, brethren, lest there be in any of you, &c. (Heb_3:12), not only in yourselves, but in any of you. So Heb_12:15-16. Members must be careful one of another; this is the communion between saints.
(1) It reproveth our neglect of this duty. Straying would have been much prevented if we had been watchful, or did we, in a Christian manner, reason together with each other; what comfort and establishment might we receive from one anothers faith and gifts I
(2) It showeth what a heinous sin it is in them that watch over eachs hurt; as the dragon for the man child (Rev_12:4), or as angry Herod sought to destroy the babes of Bethlehem, or a nipping March wind the early blossoms of the spring, so they nip and discourage the infancy and first buddings of grace by censure, reproach, carnal suggestions, and put stumbling-blocks in the way of young converts, and so destroy Christianity in the birth.
3. From that if any do err. If but one, there is none so base and contemptible in the Church but the care of their safety belongeth to all. One root of bitterness defileth many; both in point of infection and scandal we are all concerned; one spark may occasion a great burning.
4. From that and one convert him. The expression is indefinite, not as limiting it to the officers of the Church, though it be chiefly their work. Besides the public exhortations of ministers, private Christians should mutually confer for comfort and edification.
5. From that convert him; that is, reduce him from his error. We must not only exhort, but reclaim. Though it be an unthankful office, yet it must not be declined; usually carnal respects sway us, and we are loath to do that which is displeasant. Well, then, if it be our duty to admonish, it is your duty to suffer the words of exhortation, to bear a reproof patiently, otherwise you oppose your own salvation.
6. Again from that convert him? He doth not say destroy him; the work of Christians is not presently to accuse and condemn, but to counsel and convert an erroneous person. Before any rigorous course be taken, we must use all due means of information; the worst cause always is the most bloody.
7. From that let him know. To quicken ourselves in a good work, it is good we should actually consider the dignity and benefits of it.
8. From that he which converteth a sinner from the error of his way. Before it was expressed by erring from the truth, and now by the error of his way. You may note that errors in doctrine usually end in sins of life and practice (Jud_1:8). We often see that impurity of religion is joined with uncleanness of body, and spiritual fornication punished with corporal Hos_4:12-13). In error there is a sinful confederacy between the rational and sensual part, and so carnal affections are gratified with carnal doctrined.
9. From that shall save. Man under God hath this honour to be a saviour. We are workers together with God (2Co_6:1). He is pleased to take us into a fellowship of His own work, and to cast the glory of His grace upon our endeavours. It is a high honour which the Lord doth us; we should learn to turn it back again to God, to whom alone it is due (1Co_15:10).
10. From that soul. Salvation is principally of the soul; the body hath its Php_3:21). But the soul is first possessed of glory, and is the chief receptacle of it, as it is of grace for the present (see 1Pe_1:9). Well, then, it teacheth us not to look for a carnal heaven, a Turkish paradise, or a place of ease and sensitive pleasure. This is the heaven of heaven, that the soul shall be filled up with God, shall understand God, love God, and be satisfied with His presence.
11. From that from death. Errors are mortal and deadly to the spirit. The wages of every sin is death, especially of sin countenanced by error, for then there is a conspiracy of the whole soul against God.
12. From that and shall hide. Justification consisteth in the covering of our sins. It is removed out of Gods sight, and the sight of our own consciences, chiefly out of Gods sight. God cannot choose but see it as omniscient, hate it as holy, but He will not punish it as just, having received satisfaction in Christ: sins are so hidden that they shall not be brought into judgment, nor hurt us when they do not please us.
13. From that a multitude of sins. Many sins do not hinder our pardon or conversion. Gods free gilt is of many offences unto justification Rom_5:16); and it is said, He will multiply to pardon (Isa_55:7). For these six thousand years God hath been multiplying pardons, and yet free grace is not tired and grown weary. The creatures owe a great debt to justice, but we have an able surety; there is no want of mercy in the creditor, nor of sufficiency in the surety. It is a folly to think that an emperors revenue will not pay a beggars debt. Free grace can show you large accounts and a long bill, cancelled by the blood of Christ. The Lord interest you in this abundant mercy, through the blood of Christ and the sanctification of the Spirit! (T. Manton.)
To Sabbath-school teachers and other soul-winners
James is preeminently practical. If he were, indeed, the James who was called The Just, I can understand how he earned the title, for that distinguishing trait in his character shows itself in his Epistle; and if he were the Lords brother, he did well to show so close a resemblance to his great relative and Master, who commenced His ministry with the practical Sermon on the Mount. The text before me is perhaps the most practical utterance of the whole Epistle. The whole Epistle burns, but this ascends in flames to heaven: it is the culmination as it is the conclusion of the letter. There is not a word to spare in it. It is like a naked sword, stripped of its jewelled scabbard, and presented to us with nothing to note but its keen edge.
I. A SPECIAL CASE DEALT WITH. It was that of a backslider from the visible Church of God. This man had been professedly orthodox, but he turned aside from the truth on an essential point. Now, in those days the saints did not say, as the sham saints do now, We must be largely charitable, and leave this brother to his own opinion; he sees truth from a different standpoint, and has a rather different way of putting it, but his opinions are as good as our own, and we must not say that he is in error. They did not prescribe large-hearted charity towards falsehood, or hold up the errorist as a man of deep thought, whose views were refreshingly original; far less did they utter some wicked nonsense about the probability of there being more faith in honest doubt than in half the creeds. They did not believe in justification by doubting as our neologians do; they set about the conversion of the erring brother; they treated him as a person who needed conversion; and viewed him as a man who, if he were not converted, would suffer the death of his soul, and be covered with a multitude of sins. O God, deliver us from this deceitful infidelity, which while it does damage to the erring man, and often prevents his being reclaimed, does yet more mischief to our own hearts by teaching us that truth is unimportant, and falsehood a trifle, and so destroys our allegiance to the God of truth, and makes us traitors instead of loyal subjects to the King of kings. It appears from our text that this man, having erred from the truth, followed the natural logical consequence of doctrinal error, and erred in his life as well. His way went wrong after his thought had gone wrong. You cannot deviate from truth without ere long, in some measure, at any rate, deviating from practical righteousness. This man had erred from right acting because he had erred from right believing. Every error has its own outgrowth, as all decay has its appropriate fungus. When truth is dominant morality and holiness are abundant; but when error comes to the front godly living retreats in shame. The point aimed at with regard to this sinner in thought and deed was his conversion--the turning of him round, the bringing him to right thinking and to right acting. Alas! I fear many professed Christians do not look upon backsliders in this light, neither do they regard them as hopeful subjects for conversion. I have known a person who has erred hunted down like a wolf. The object of some professors seems to be to amputate the limb rather than to heal it. Justice has reigned instead of mercy. In the days of James, if any erred from the truth and from holiness, there were brethren found who sought their recovery, and whose joy it was thus to save a soul from death, and to hide a multitude of sins. There is something very significant in that expression, Brethren, if any of you do err from the truth. It is akin to that other word, Considering thyself also, lest thou also be tempted, and that other exhortation, Let him that thinketh he standeth take heed lest he fall. The text gives us clear indications as to the persons who are to aim at the conversion of erring brethren. It says, If any of you do err from the truth, and one convert him. It is the business, not of certain officers appointed by the vote of the Church thereunto, but of every member of the body of Jesus Christ, to seek the good of all the other members. Still there are certain members upon whom in any one case this may be more imperative. For instance, in the case of a young believer, his father and his mother, if they be believers, are called upon by a sevenfold obligation to seek the conversion of their backsliding child. In the case of a husband, none should be so earnest for his restoration as his wife, and the same rule holds good with regard to the wife. So also if the connection be that of friendship, he with whom you have had the most acquaintance should lie nearest to your heart, and when you perceive that he has gone aside, you should, above all others, act the shepherd towards him with kindly zeal. You are bound to do this to all your fellow Christians, but doubly bound to do it to those over whom you possess an influence, which has been gained by former intimacy, by relationship, or by any other means. Ye see your duty; do not neglect it. Brethren, it ought to cheer us to know that the attempt to convert a man who has erred from the truth is a hopeful one, it is one in which success may be looked for, and when the success comes it will be of the most joyful character. To bring in a stranger and an alien, and to adopt him as a son, suggests a festival; but the most joyous feasting and the loudest music are for the son who was always a son, but had played the prodigal, and yet after being lost was found, and after being dead was made alive again. Here I would say to any backsliders who are present, let this text cheer you if you have a desire to turn to God. Return, ye backsliding children, for the Lord has bidden His people seek you.
II. A GENERAL FACT. This general fact is important, and we are bound to give it special attention, since it is prefaced with the words, Let him know. If any one of you has been the means of bringing back a backslider, it is said, Let him know. That is, let him think of it, be sure of it, be comforted by it, be inspirited by it. Let him know it, and never doubt it. What is it that you are to know? To know that he who converteth a sinner from the error of his way shall save a soul from death. This is something worth knowing, is it not? If you have saved a soul from death you have introduced it into eternal life; by Gods good grace there will be another chorister amongst the white-robed host to sing Jehovahs praise; another hand to smite eternally the harp-strings of adoring gratitude; another sinner saved to reward the Redeemer for His passion. Oh, the happiness of having saved a soul from death! And it is added, that in such case you will have covered a multitude of sins. Now, remember your Saviour came to this world with two objects: He came to destroy death and to put away sin. If you convert a sinner from the error of his ways you are made like to Him in both these works: after your manner in the power of the Spirit of God you overcome death, by snatching a soul from the second death, and you also put away sin from the sight of God by hiding a multitude of sins beneath the propitiation of the Lord Jesus. Do observe here that the apostle offers no other inducement for soul-winners: He does not say if you convert a sinner from the error of his ways you will have honour. True philanthropy scorns such a motive. He does not say if you convert a sinner from the error of his ways you will have the respect of the Church and the love of the individual. Such will be the case, but we are moved by far nobler motives. The joy of doing good is found in the good itself: the reward of a deed of love is found in its own result. And let us recollect that the saving of souls from death honours Jesus, for there is no saving souls except through His blood. As for you and for me, what can we do in saving a soul from death? Of ourselves nothing, any more than that pen which lies upon the table could write Pilgrims Progress; yet let a Bunyan grasp the pen, and the matchless work is written. So you and I can do nothing to convert souls till Gods eternal Spirit takes us in hand; but then He can do wonders by us, and get to Himself glory by us, while it shall be joy enough to us to know that Jesus is honoured, and the Spirit magnified. Now I want you to notice particularly that all that is said by the apostle here is about the conversion of one person. If any of you do err from the truth, and one convert him, let him know that he who converteth the sinner from the error of his ways shall save a soul from death. Have you never wished you were a Whitfield? Have you never felt, young man, in your inmost soul, great aspirations to be another McCheyne, or Brainerd, or Moffat? Cultivate the aspiration, but at the same time be happy to bring one sinner to Jesus Christ, for he who converts one is bidden to know that no mean thing is done; he has saved a soul from death, and covered a multitude of sins.
III. And, now, A PARTICULAR APPLICATION of this whole subject to the conversion of children. Children need to be saved; children may be saved; children are to be saved by instrumentality. (C. H. Spurgeon.)
The preciousness of the soul
We cannot but be struck with the contrast between what God honours and that which man deems most honourable. God honours those that save. Man too oft, indeed generally, gives his highest honour to the man that destroys. Thus the warrior has ever been a favourite with society; and yet how terrible is his work! Another man the world honours, less highly, though he is more worthy--the statesman of far-reaching genius, who devises those measures that shall increase general intelligence and happiness, advance the public interest, and make his countrys name to be honoured and feared among the nations of the earth. Society recognises as worthy of some measure of esteem another character, more worthy than either we have named, yet less honoured. We refer to the man of benevolence, who goes forth to improve the condition of society, to raise the fallen, to give new hope to the despairing. Such a man was Howard, who sought to solve the problem, What is the greatest amount of effort a man may make in the cause of humanity? Still higher in merit than the characters named is the man whom God especially honours. He toils not only to improve mans physical, moral, and intellectual condition, but deems it his great work to save man from sin, from the pollution and corruption of his nature, from those consequences partially manifest in this life, that shall have their consummation in the life to come. He goes forth with burning, self-sacrificing zeal, to save the souls of men. How little does the world honour this class of men! But the honour and greatness of this work of saving men is indicated by the greatness of the change wrought in conversion, through which all who have sinned must pass in order to be saved. How wondrous the change in a soul converted! He was dead in trespasses and sins, lost in error, and in bondage to sin and Satan. Now, renewed in heart and life--changed in opinions, in prospects, in hopes, and associations he is free, and becomes a child of God, a brother of Christ, How marked is this change, they who have experienced it well know, and they also understand it who have witnessed the wondrous transformation in character and conduct of many they have known as sinners and as converted men. Now, the evidence of the reality of this work of conversion to any candid seeker of truth is clear and strong. The evidence to the individual renewed is manifestly and necessarily, from its nature, in his own consciousness. You may go to any community and bring forth the persons that say they have experienced this change of heart. They will tell you they have known what it is to be under the bondage of sin, in fear of the wrath to come, and in their trouble and anguish of soul they submitted to the directions of Gods Word and yielded themselves to Christ. They will affirm that in so doing they found peace; their sense of condemnation was removed, and peace and joy filled their souls. They will tell you that they have the assurance of Gods forgiveness, and the witness of the Holy Spirit that they are His children. This personal testimony will have confirmation in the change in their enjoyments, tastes, and the new rules of conduct to which they have submitted in consequence of conversion. But in this work of saving men the most important point remains for consideration. On whom rests the responsibility of this work of converting men? It is not enough to wish for this work, to feebly pray for it, to think of the obligation of the Church at large, but every single Christian must labour as he has opportunity, and use all his means of influence to secure the salvation of others. The great object of the Church, and of union with it, is not the personal happiness of believers. Happiness is the result of obedience to laws, and misery is the consequence of disobedience. We shall be happy ourselves when we strive in self-forgetfulness to make others happy. While the Church is designed to furnish instruction, assistance, and comfort to its members, it is Gods great instrumentality for the diffusion of the word of life, for proclaiming the gospel unto unregenerate men. It is sinful and absurd for any one to say, I have not the power to do anything; I cannot speak to any one on the subject of religion. What other subject is there on which men cannot speak? Will any man acknowledge himself so feeble and humble that he can never speak on business, so modest that he can never say a word on trade? Our excuse that we have not the requisite power to engage in this work is a dishonour to ourselves, and in urging it we dishonour God. When men thus speak, they talk vainly. It is on this account the Church languishes and souls perish. In conversion the human will must yield in order that the Holy Spirit may renew the heart and forgive sins. To secure this yielding of the will of the sinner to Divine grace, family, friendly, and moral influences may avail. God requires that they be sanctified to this use. Have not some of us sad thoughts as we think of those with whom we have been associated, and of our unfaithfulness? Do not scenes rise before us that cause sorrow and anguish? Has no one of our friends or families passed away relative to whose future there is a terrible doubt, nay, perhaps a fearful certainty, if we could entertain the thought? A mother wept for the death of a beloved child. Friends came to comfort her. They offered the usual sources of consolation, such as affectionate hearts yearn to give. But the mother rejected it all. Ah! said she, it is not this. It is not this. I could give up my child. I could bow with resignation over her death. But, alas! I fear she is not saved. It was a foolish diffidence that kept me from talking with her as I oft felt it my duty to do. And when she was stricken with disease, I thought the opportunity would come and I would then improve it. But, alas! delirium came. I bowed by my child. I prayed God, not so much for her life as for one hour of reason, that I might do my duty to my child. But she never recognised me, and I fear she is lost. Oh I mothers, mothers, do you love your children, and you are living with them in view of certain death, and have you done your duty to seek the conversion of their souls? But there is joy, also, in the thought of being instrumental in saving souls. A missionary sat by the dying bed of his first convert. The dying man said to him, Brother, I hear you preached a sermon about heaven last evening; I could not go to hear you preach, but I am going to heaven itself, and when I get there I shall go first to the Lord Jesus Christ and thank Him that He ever sent you to tell me of His love; and then, brother, I shall come back to the gate and sit there until you come; and when you come, I will lead you to the Saviour and say, Here, Lord, is the man that told me of Thy love. Oh! Christians, are you willing to walk the streets of heaven and have no one greet you there? Would you be willing to go yourselves inside the gates and never have a soul to greet you and say, I thank God for the kind words of sympathy and love you spoke on earth? But while this work of saving souls thus concerns the Church, shall the unconverted be indifferent to their own salvation? Remember, if Christians are unfaithful you are not excused. You know your duty, and, living amid so many privileges, your guilt for the rejection of Christ will be the greater. (Joseph Cummings, D. D.)
One soul worth a great effort
He who is privileged to lead a single soul to Christ does a work compared with which the gathering of crowds and addressing of multitudes is of small account. Let us not despise the day of small things. You have preached twenty years, and have only made one convert, was the taunt with which a man assailed a servant of the Lord. , Have I converted one? asked the minister. Yes, there is such an one, who is really converted under your ministry. Then here is twenty years more for another, said the man of God, and all eternity would endorse the wisdom of the utterance.
Be slow to despair
It is said of the late Lord Lyndhurst that his saving enlightenment came in his ninetieth year. Not till then did he really bow the knee to Jesus and pass from death to life. Those, therefore, who would be eminently successful in soul-winning must be slow to despair. This is the testimony of one who recently died in the faith of the gospel: Under God, I owe my conversion to you; not through anything special that you said, but because you never would give up hope of me. Even if inquirers should turn wholly away from us, we may reach them by the way of the throne.
Successful endeavour
The Rev. Edward Judson, of the Berean Baptist Church, New York, prints the following note at the end of a list of the services of his church
A Christian man, deeply devoted, and wise to win souls, made it a rule to speak to some one unconverted person every day on the subject of his souls salvation. One night, as he was about retiring to rest, he bethought himself that he had not fulfilled his vow that day. He immediately put on his attire, and prepared to go in quest of a soul. But where should he go? was the question. He concluded to make a visit to a grocer with whom he was in the habit of trading. He found him engaged in closing up his store. When the errand of his customer was made known he was surprised. He said all sorts of Christians traded with him--Methodists, Episcopalians, Presbyterians, Baptists, etc.
but no one had ever spoken to him about his soul. The night visit of his customer and his earnest pleadings made such an impression upon his mind that it led to his speedy conversion. (Sword and Trowel.)
Difficulty of the work
In the Middle Ages a priest and a general were studying, during war-time, the map of a hostile country which was about to be invaded. The reverend father put his finger on sundry places dotted on the map, and remarked, This fortified town must be taken, and then this, and this. The soldier broke in, I may be allowed to remind you, Father Joseph, that fortified towns are not taken with the tip of the finger. To capture a soul for heaven is a feat upon which we must not calculate unless we are prepared to expend care and pains. (Edward Smith.)
Converting a sinner
At a time of religious awakening at Yale College the students who were decided for Christ agreed that each should visit one of their unconverted class-mates in his own room. One of the results of this action was the thorough decision of David Stoddard, afterwards the honoured missionary of the Nestorians. (Dr. J. P. Thompson.)
The mission of a tract
Some fifteen years ago a young man, a Spaniard by birth, visited Leamington from New:York, and received a tract in the Pump-room, which was given to him casually by a lady. It was one of Canon Ryles tracts, and was the means of his conversion. On returning to America, where his parents had taken up their residence, he entered one of the universities, and having been ordained by Bishop Potter, was appointed missionary to the Spanish-speaking people in New York. From thence he went to Mexico some ten years ago, and was presented by the Emperor, Maximilians successor, with one of the principal churches in the capital.
He translated the whole of Canon Ryles tracts into Spanish, and the result was that there are now 160 Protestant congregations in Mexico, whereas nine years ago there was but one, and 63,000 persons have seceded from the Church of Rome. This was the result of one tract casually given to visitor in the Pump-rooms at Leamington. The title of the tract is Are you Forgiven? (The Fireside.)
Saved alone
A telegram was sent back from England by a lady to her husband. She had left New York with all her children, and she landed, shipwrecked, in England, and sent back to him this brief telegram: Saved--alone. Ah! that last word seemed as if it took all the sweetness out of the first one. Saved--alone. May that never be what we shall have to say as we enter heaven.
How to do it
I have been told that Mr. Moodys great career as a soul-winner dates from a somewhat exhaustive study of the word grace. He had been shut up in his room for days studying this word, until his soul was so full of it that he could contain no longer; so he started out of the house and stopped the first man he met in the street and asked him if he knew anything about grace. What do you mean? said the man. I mean, replied Moody, the grace of God that bringeth salvation, and which hath appeared unto all men. And right then and there he began and poured into that strangers ear this story of Gods grace, until the man himself was overwhelmed with the greatness of love and yielded himself to God. (G. F. Pentecost, D. D.)
The wide blessedness of love
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 hardlyany 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. (Dean Plumptre.)
The conversion of sinners
John Bunyan used to say of those places where God had greatly blessed his ministry in the conversion of sinners that he counted as if he had goodly buildings and lordships there, and that his heart was so wrapped up in the glory of this excellent work that he counted himself more blessed and honoured of God by them as his spiritual children than if God had made him emperor of the Christian world, or the lord of all the glory of the earth, without it; adding, Oh! the power of those words in Jam_5:19-20! (J. Caughey)
Tholucks personal effort for individual souls
The German Tholuck, a household name in the worlds Christian homes, standing on the borders of the grave and looking back on the fifty fruitful years of preaching, teaching, and writing, exclaimed, I value it all less than the love that seeks and follows, by which he had been inspired from the year of his conversion. Personal effort for individual souls! This is a work of which the world knows little, but of which the Lord knows much. Not only seeking, but following! Here is a single illustration: A. student at Halle was brought near to his heart by a godly mother. He fell into sin and vice. He was ofttimes visited by his loving teacher, late at night or in the early morning, after a nights debauch--sometimes in prison. Good promises were repeatedly made, and as repeatedly broken. Another sacred promise; the following day, late at night, came a card from him: Tholuck sighs; Tholuck prays; but we will have our drink out. Relying upon the co-working Spirit, still the saintly Tholuck followed. And the giddy youth became pastor of a well-known church in Berlin.
The joy of converting a soul
Archbishop Williams once said to a friend of his, I have passed through many places of honour and trust, both in Church and State, more than any of my order in England these seventy years before; yet were I but assured that by my preaching I had converted but one soul to God I should take therein more spiritual joy and comfort than in all the honours and offices which have been bestowed upon me.
The Lords converts and mans
On one occasion an Irish evangelist was brought up for creating a disturbance. How many did you convert? said the magistrate. Just two, was the reply. Were these all? Yes, sir, all I converted, and they were soon as wicked as ever; but the Lord, He converted many more. Possibly such easy conversions, unattended with much or any conviction of sin, and resting on the acceptance of a mere formula, may have not a little to do with the shallow, easygoing Christianity which is more or less common in these days.
Soul-saving
A teacher had among her pupils a young man of wicked habits. At last, when she heard that he was fast going down to ruin, she sought grace and courage from the Lord to speak to him about Jesus. The young fellow was much affected by her earliest, loving appeal, moved, as he knew she was, by love for his soul; and when he had mastered his emotion, he said to her in a tremulous voice, Had any one ever spoken to me before as you have to-night, I might have been a child of God long ago! But no one has thought me worth saving. Bishop Wilson says, We deceive ourselves if we fancy we have done our duty when we have given our people a sermon one day in seven. We must try always to gain a precious soul for Christ. May His matchless grace help us.
Sin hidden
A Welsh minister, speaking of the burial of Moses, said: In that burial not only was the body buried, but also the grave and graveyard. This is an illustration of the way in which Gods mercy buries sins, No one is at the funeral but Mercy, and if any should meet her on returning from the burial, and ask her, Mercy, where didst thou bury our sins? her answer would be, I do not remember.
Abrupt ending
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. (Dean Plumptre.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain Chapter 29
Chapter 29
THE WORK OF CONVERTING SINNERS;
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ITS CONDITIONS AND REWARDS.
Jam_5:19-20
ST. JAMES has just been speaking of the case of a man who is sick, and needs the prayers of others for his healing, both in body and soul; for it may be that the sick man has sins to be repented of as well as ailments to be cured. This leads naturally enough to the common ease of those who, whether sick in, body or not, feel their consciences burdened by sin. They are to make known their trouble to one or more of the brethren, in order that efficacious prayers may be offered to God on their behalf. But these cases do not by any means cover the whole ground. Besides those who feel and make known their bodily sickness, and those who feel and make known their spiritual sickness, in order that their fellow-Christians may pray to God for their healing, there is the common case of those who either do not feel, or if they feel do not confess, that their souls are sick unto death. There are many who have left the path of life, and are going steadily, and perhaps rapidly, to destruction, Who are ignorant of their piteous condition; and there are others who are aware of their peril, but are either too hardened to desire any serious change, or too proud to own their condition to others and ask their help towards recovery. Are such unhappy persons to be left to themselves, and allowed to go on their way to perdition, for want of the aid which they are too insensate or too haughty to ask?
Certainly not, says the writer of this Epistle. The reclaiming of such sinners is one of the noblest tasks which a Christian can undertake; and the successful accomplishment of it is fraught with incalculable blessings, the thought of which ought to move us to undertake such work. To save one immortal soul from eternal death is worth the labor of a lifetime. If to lead one soul astray is to share the devils work and incur guilt to which a violent death would be preferable, {Mat_18:6; Mar_9:42; Luk_17:2} to lead one soul back from death is to share Christs work {2Co_6:1} by blotting out from Gods sight the sins which cry for punishment.
We shall obtain a clearer view of the meaning of St. James in these concluding verses of his Epistle if we begin with the last words of the passage, and from them work back to what precedes.
"Shall cover a multitude of sins." Whose sins? Not the sins of him who converts the erring brother. This view, which is perhaps the one which most readily occurs to those who merely listen to the passage as it is read in Church, but have never studied it, may safely be rejected, although it has the sanction of Erasmus and to some extent also of the Venerable Bede. There are two reasons, each of which would suffice to condemn this explanation, and which taken together are almost unanswerable.
1. Nowhere else in Scripture do we find any such doctrine, that a man may cover his own sins by inducing another sinner to repent. On the contrary, it is one of the terrible possibilities which attend the work of the ministry that a man may preach successfully to others, and yet himself be a castaway, {1Co_9:27} and may move many hearts, while his own remains as hard as the nether millstone. It is altogether misleading to Mat_6:14 in connection with this passage. There Christ, says, "If ye forgive men their trespasses, your heavenly Father will also forgive you." What has that to do with converting sinners from their sins? Is "Forgive that ye may be forgiven," even parallel to "Convert that ye may be forgiven"? It is very far indeed from being equivalent to it. The exact parallel would be, "Convert, that ye may be converted" and where in either the Old or the New Testament do we find any such teaching as that? Who we do find is the converse of it: "Be converted that ye may convert. Cast out first the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brothers eye". {Mat_7:5} And this brings us to the other reason why this interpretation ought to be set aside.
2. We cannot suppose that St. James would contemplate, not merely as a possible case, but as the normal condition of things, that a Christian would undertake the task of converting others while his own conscience was burdened with a multitude of sins. He no doubt assumed, and meant his readers to assume, that before taking this very glorious, but also very difficult work upon themselves, Christians would at least have repented of their own sins, and thus have won the assurance that they were covered and forgiven. As we have seen, St. James shows an intimate personal knowledge of the teaching of Christ, and especially of that portion of it which is contained in the Sermon on the Mount. It is difficult to believe that any one who was acquainted with the fundamental principle involved in the saying just quoted, about the mote and the beam, would end his exhortations to the Church with a declaration which, according to the view of Erasmus and others, would mean that it is precisely those who have a beam in their own eye who should endeavor to convert sinners from the error of their ways, for in this way they may get the beam removed, or at least overlooked.
It is the sins of the converted sinner that are covered when a brother has had the happiness of converting him. The saying "cover sins" is a proverbial one, and seems to have been common among the Jews. St. Peter also makes use of it; {1Pe_4:8} and this is one of the points which make some persons think that the writer of this Epistle had seen that of St. Peter, and others that St. Peter had seen this one. The source of the saying appears to be Pro_10:12, "Hatred stirreth up strifes: but love covereth all transgressions." It is, however, by no means certain that St. James is consciously quoting this saying, although his evident fondness for the sapiential books of Scripture would incline us to think that he is doing so. But the Septuagint of the passage in Proverbs has a different reading: "Friendship shall cover those who love not strife." A similar expression to the one before us occurs twice in the Psalms: "Thou hast forgiven the iniquity of Thy people; Thou hast covered all their sin": {Psa_135:2} "Blessed is he whose transgression is forgiven, whose sin is covered". {Psa_32:1} The fact that the phrase occurs so frequently renders it impossible for us to determine the precise passage which suggested the use of the words in this place.
The statement that the converted sinner had "a multitude of sins" which are covered by his returning from "the error of his way" shows us plainly what is meant by "the error of his way" and by his "erring" or "being led astray from the truth." St. James is evidently not thinking of purely dogmatic error, about which his Epistle is almost, if not entirely, silent. It is conviction as expressed in conduct with which he deals throughout. As we have seen again and again, the evils which he denounces are those of a sinful life: with the evils of erratic speculation he does not deal at all. Quite in harmony, therefore, with the practical character of the Epistle, we find that with him to "err from the truth" means the apostasy that is involved in a life of sin. "Of His own will God brought us forth by the word of truth, that we should be a kind of firstfruits of His creatures"; {Jam_1:18} and those who allow themselves to be seduced into sinful courses dishonor their Divine parentage and desert their Fathers home. To recover such from the path of destruction is the blessed work to which St. James wishes to incite and encourage his readers.
It is important to recognize the fact that it is the lives of notorious sinners, and not the views of those who differ from us, that we are urged to correct. The latter interpretation is not an uncommon one. The expression "err from the truth" seems at first sight to countenance it; and to many of us the work of winning over others to accept our religious opinions is much more congenial employment than that of endeavoring to reclaim the profligate. But the duty to which St. James here exhorts us is one of universal obligation. It is one which every Christian must recognize, and according to his opportunities perform; and it is one which every one, however ignorant, simple, and insignificant he may be, is able in some measure to fulfill. But comparatively few of us are qualified to deal with the erroneous opinions of others. Not infrequently those which we think to be erroneous are nearer the truth than those which we hold ourselves. Even where this is not the case, the errors may be much less hurtful than we suppose, because, with happy inconsistency, men allow the goodness of their hearts to direct their conduct, rather than the erratic convictions of their heads. And again, our efforts to change the erroneous opinions of others may do more harm than good, for it is much more easy to unsettle than to establish. We may take away a plank without being able to supply an ark; and an inadequate or even faulty principle is better than no principle at all. The man who endeavors to act up to erroneous convictions is in a much healthier state than the man who has lost all convictions whatever. And this is the danger which always lies before us when we attempt to win others over from sincere and steadfast beliefs which seem to us to be untrue. We may succeed in shaking these beliefs; but it by no means follows that we shall be equally successful in giving them better beliefs in exchange for them. We may accomplish no more than the miserable result of having convinced them that in religion everything is uncertain.
Of course there are times when it is our duty to do what we can to bring others over to opinions which we are persuaded are much sounder and safer than those which they at present hold; but such times are very much less frequent than many of us are inclined to believe. It is obviously our duty to undertake this difficult task when other people consult us as to their religious convictions; but the mere fact that we know what their convictions are, and that we hold them to be perilously unsound, does not establish a right on our part to attempt to change, them. And as regards the passage before us, it is quite clear, both from the context and from the tenor of the whole Epistle, that the rare occasions on which we are under the obligation of endeavoring to convert others to our own ways of thinking are not the occasions to which St. James refers in these concluding sentences of his letter.
The duty of reclaiming the lost grows out of the condition of brotherhood which is assumed all through the Epistle as being the relation which exists between those who are addressed. This is manifestly the case here. "My brethren, if any among you do err from the truth." If it be right to clothe and feed the naked and hungry brother, to pray for the sick brother, and for those who confess their faults to us, much more must it be right to do all that is possible to bring back from the way of death those who are walking in it, to convert them, turn them right round, and induce them to go in the opposite direction. To believe in God, to believe that we are His children, and yet to act as if the bodies and souls of others, who are equally His children, are in no degree in our keeping, and that their condition is no concern of ours-this is indeed to have that faith which, being apart from works, is dead.
How is the conversion of the erring brother to be effected? St. James gives no explicit directions, but leaves all matters of detail to the discretion of the worker. Yet he does not leave us altogether without guidance as to what are the best methods. One of these is intimated by what immediately precedes, and the other by the general import of the letter. These two efficacious means for the conversion of sinners are not rebuke or remonstrance, not exhortation or advice, not anger or contempt, but-prayer and good example. It is by prayer that the sick may be restored to health; it is by prayer that sinners who confess their sins may be healed; and it is by prayer that sinners, who as yet will not confess and repent, may be won over to do so. And here the appropriateness of the example of Elijah becomes evident. Elijah was a prophet, and he knew that when he prayed for drought and for rain he was praying for what was in accordance with the will of God; and it is such prayers that are sure of fulfillment. We are not prophets, and when we pray for changes of weather we cannot be sure that what we ask is in accordance with Gods will. All that we can do is to submit humbly to His will, and to beg that, so far as they are in harmony with it, our desires may be granted. But when we pray for the conversion of sinners we are in the same position as Elijah. We know from the outset that we are praying for something which it is His will to grant, if only the rebellious wills of impenitent sinners do not prove insuperable; for He forces no one to be converted; He will have voluntary service, or none at all. When, therefore, we ask him for the assistance of His Holy Spirit in bringing back sinners from the error of their ways, we may have the greatest confidence that we are desiring that which He would have us desire, and are uniting our wills to His. This, then, is one great instrument for the conversion of our erring brethren-the prayer of faith, which can remove mountains of sin out of Gods sight, by bringing the sinner, who has piled them up during years of sinning, to confess, and repent, and be forgiven.
The case of St. Monica, praying for the conversion of her sinful and heretical son Augustine, will occur to many as a beautiful illustration of the principle here indicated. He himself tells us of it in his immortal "Confessions" (III 11, 12:20, 21); how that for years, especially from his nineteenth to his twenty-eighth year, he went on seduced and seducing, deceived and deceiving, in various lusts; and how his mother continued to pray for him. "And her prayers entered into Thy presence; and yet Thou didst leave me to wallow deeper and deeper in that darkness." Then she went to a certain bishop and entreated him to reason with her son; but he declined, saying that the time for that had not yet come. "Leave him alone for a time; only pray to God for him." But she was not satisfied, and continued to implore him with tears that he would go and see Augustine, and try to move him. At which he somewhat lost patience, and sent her away, saying, "Go, leave me, and a blessing go with thee: it is impossible that the son of such tears should perish." Which answer, as she often told her son afterwards, she accepted as if it were a voice from heaven; and all Christendom knows how her prayer was heard. He himself attributed all that was good in him to his mothers tears and prayers.
The other great instrument in accomplishing this blessed work is a good example. A holy life is the best sermon, the most effectual remonstrance, the strongest incentive, the most powerful plea. Without it words are of little avail; with it words are scarcely necessary. This is the instrument which St. James throughout this Epistle commends. Not words, but works; not professions, but deeds, not fair speeches, but kind acts. {Jam_1:19; Jam_1:22; Jam_1:27; Jam_2:1; Jam_2:15-16; Jam_2:26; Jam_3:13; Jam_4:17} Nothing that we can say will ever make such impression upon others as what we do and what we are. Eloquence, reasoning, incisiveness, pathos, persuasiveness, all have their uses, and may be of real service in the work of winning back sinners from the error of their ways, but they are as nothing compared with holiness. It is-when deep calls to deep, when life calls to life, when the life of manifest devotion at once shames and attracts the life of flagrant sin, that spirits are moved, that the loathing for vice and the longing for virtue are excited. The man whose own habitual conduct most often makes other men ashamed of themselves is the man who not only has the best of all qualifications for winning souls to God, but is actually accomplishing this work, even when he is not consciously attempting it. And such a one, when he does attempt it, will have a large measure of the requisite wisdom. The earnestness of his own life will have given him a knowledge of his own heart, and that is the best of all keys to a knowledge of the hearts of others.
There is something fatally wrong about us if we have no strong desire to bring back sinners to God. We cannot be Christs disciples without having it. The man who would go to heaven alone is already off the road thither. The man whose one consuming thought is to save his own soul has not yet found out the best means of saving it. The surest road to personal happiness is to devote oneself to promoting the happiness of others, and the best way to secure ones own salvation is to devote oneself to the Divine work of helping forward the salvation of others. Let the fear of giving scandal to others keep us from sin; let the hope of being a help to others encourage us in well-doing; and let our prayers be more for others than for ourselves. As Calvin says, on this passage, "We must 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."
What is the reward which St. James holds out to us to induce us to undertake the work of converting a sinner? He offers nothing; he promises nothing. The work itself is its own reward. To win back an erring brother is a thing so blessed, so glorious, so rich in incalculable results, that to have been enabled to accomplish it is reward enough - it is a prize sufficient to induce any true-hearted Christian to work for it. It is no less than the "saving of a soul from death"; and who can estimate what that means? It is "the covering of a multitude of sins."
There is no need to make this last phrase include the sins which the man would otherwise have committed had he not been converted. Sins not committed cannot be covered. It is quite true that by conversion a man is saved from sins into which he would certainly have fallen; and this is a very happy result, but it is not the result pointed out by St. James. The sins which have been committed during the daily walk towards destruction are what he has in his mind; and they are not one or two, here and there, but a multitude. To aid a brother to get rid of these by confession and repentance is an end that amply repays all the trouble that we can take in attaining to it.
"But the number of renegades is so enormous; the multitude of impenitent sinners is so overwhelming: how is it possible to convert them?" St. James says nothing about converting multitudes; he speaks only of converting one. "If any (εαν τις) among you do err from the truth, and one convert him." To bring over one soul from eternal death to eternal life may be within the power of any one earnest Christian. Is each one of us making the attempt? Are we making our lives as beneficent, as sympathetic, as unselfish as our opportunities admit of? Do we give a generous, or even a: moderate share of encouragement to the numerous agencies which are at work to lessen the temptations and increase the means of grace for those who are living in sin, and to help and encourage those who, in however feeble a way, are making a fight against it?
"Know ye, that he which converteth a sinner from the error of his way shall save a soul from death, and shall cover a multitude of sins." With these words St. James abruptly takes leave of those whom he addresses. The letter has no formal conclusion; not because it is unfinished, or because the conclusion has been lost, but because St. James wishes by means of a sudden close to leave his last words ringing in the hearts of his readers. In this respect the Epistle reminds us of the First Epistle of St. John. "Guard yourselves from the idols" is the only farewell which the last of the Apostles has for his "little children"; and a very summary statement of what the conversion of one sinner means is the farewell of St. James to his "brethren." In both cases it is the abruptness of emphasis, as if the writer said, "If all else that I have written be forgotten, at least remember this."
How beautiful to find one noble soul, and enter into frequent communion with it! how happy to be the means of preserving it from defilement! but most blessed of all to be instrumental in rescuing it from degradation and destruction! "I say unto you, That there shall be joy in heaven over one sinner that repenteth, more than over ninety and nine righteous persons, which need no repentance."
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain 19. If any one of you do err from…
19. If any one of you do err from the truth. If a brother is led away from the gospel. One might be led into false doctrine, or into false practice. And one convert him. Bring him back from his errors and restore him.
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.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Jas_5:19. Err.—Or, “be led astray.” Convert.—Turn him round, and…
CRITICAL AND EXEGETICAL NOTES
Jas_5:19. Err.—Or, “be led astray.” Convert.—Turn him round, and bring him back.
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Jas_5:20. Hide a multitude of sins.—Compare LXX. on Pro_10:12 : “Friendship covers all those that are not contentious.” See 1Pe_4:8. It is clear that the sins St. James has in mind are those of the object of the action, not of the agent.
MAIN HOMILETICS OF THE PARAGRAPH.—Jas_5:19-20
The Redeeming Work of the Redeemer’s Servants.—The closing word of the epistle is especially interesting. St. James seems for a moment to stop, to think over what he has been writing. He has had in mind many failures from the Christian spirit and relations. He has thought of many who, in various ways, have “erred from the truth.” What shall be his last word of counsel to the Churches? What should it be but this?—Don’t let what I have been saying breed enmities among you. Don’t let it separate you one from another. Don’t let it make you suspicious of one another. Don’t let it put you upon searching out your heretics, either in belief or practice. Let it bring you closer together in pitiful and sympathetic brotherliness. And if there is any one who makes you anxious, who seems to be going wrong in faith or conduct, set your heart upon his conversion, getting him turned round, and turned back to thoughts and ways of righteousness. Working for his conversion will keep you near to him in sympathy and love; and if you succeed, you will save a soul from death; when he is recovered, the sins of his lapsed time can be fully forgiven; and you will have the joy of knowing that you have been the means of “hiding a multitude of sins.”
I. There is a redeeming work to be done within Christ’s Church.—St. James is not writing about the conversion of outside sinners. There are weak Christians, who slide from righteousness in their weakness. There are wilful Christians, who break out of bounds in their wilfulness. There are always some in a Christian Church who need to be recovered and redeemed; and in the anxiety for the conversion of the world, it is quite possible for us to neglect the conversion of the failing, lapsing members of the Church. Servants of the Redeemer should expect to find redeeming work in every sphere in which they move. We can always find some Christian brother who needs to be converted from the error of his ways. To redeeming work within Christ’s Church attention needs to be more fully directed.
II. There is a redeeming power within Christ’s Church.—The members of a Church ought to have a most unusual and peculiar influence one upon another. That influence may properly be called redemptive. It is the continuance of the work and influence of the Church’s head and Lord. It should be a power checking lapses in their beginning, guarding against persuasions of evil, and restoring the fallen. It should be an influence securing soul-health in the community, which is the best perservation against scepticism, heresy, or unfaithfulness. Very seldom is the Church’s redeeming power upon itself considered; and this may explain why inconsistency is so often permitted to grow into apostasy. We ought to convert one another—within the Christian brotherhood—from the error of any ways into which we may have fallen.
III. The exercise of the redeeming power is a blessing to him who exercises it, as well as to him on whom it is exercised.—“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.”
1. A blessing to him who tries to convert another, because it
(1) clears his own vision of truth;
(2) makes him anxious about his own example; and
(3) brings to him the sense of Divine sympathy and approval.
2. A blessing to him on whom it is exercised.
(1) It saves a soul from death. For if the man is in sin, this will be true for him—“sin, when it is finished, bringeth forth death.” And
(2) “It shall hide a multitude of sins.” Because when one of His people is heart-restored to His allegiance, God can, and does, cast all his sins behind His back; they are hidden, as the harlots and riotous living of the younger son were all hidden from the home view, when the father had a penitent and restored boy back at his table again. St. Paul teaches the same duty of Church members to one another, when he says, “If any of you be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness.”
SUGGESTIVE NOTES AND SERMON SKETCHES
Jas_5:19-20. Heresy.
I. These words imply the possibility of a truth-possessor becoming a truth-loser.—Men may “err from the truth” through—
1. A daring, speculative turn of thought.
2. Want of sympathy in their intellectual difficulties.
3. Intellectual pride.
II. The principle of mutual oversight in spiritual life is here recognised.—In him who would convert the sinner, there must be—
1. Intense sympathy with Christ in the love of souls.
2. A thorough acquaintance with the heart’s deceitfulness.
3. An intelligent reverence for the established truths of religion.
III. The text teaches that the salvation of the soul is the sublimest of moral triumphs.—It is so because—
1. Christ deemed it worthy of His incarnation and sacrifice.
2. The mission of God’s Spirit is thus fulfilled.
3. The sum of moral goodness is augmented.—Dr. J. Parker.
Jas_5:20. Hiding Sin.—This is conversion—to turn a sinner from the error of his ways, and not to turn him from one party to another, or merely from one notion and way of thinking to another. He who thus converteth a sinner from the error of his ways shall, save a soul from death. And by such conversion of heart and life a multitude of sins shall be hid. A most comfortable passage of Scripture is this. We learn hence that though our sins are many, even a multitude, yet they may be hid or pardoned; and that when sin is turned from or forsaken, it shall be hid, never to appear in judgment against us. Let people contrive to cover or excuse their sin as they will, there is no way effectually and finally to hide it but by forsaking it. Some make the sense of this text to be, that conversion shall prevent a multitude of sins; and it is a truth beyond dispute that many sins are prevented in the person converted, many also may be prevented in others that he may have an influence upon, or may converse with.—Matthew Henry.
ILLUSTRATIONS TO CHAPTER 5
Jas_5:19-20. One Conversion leads to Many.—The conversion of a soul to God may issue in the conversion of scores more, and perhaps in the planting of various Christian Churches. It is impossible to calculate where the blessing may terminate. The visit of a travelling pedlar to the door of Richard Baxter’s father led to the purchase of a little book; that little book led to the conversion of Richard Baxter. Baxter wrote the Saint’s Rest, which was blessed to the conversion of Philip Doddridge. Doddridge penned the Rise and Progress of Religion, and that led to the conversion of Wilberforce. Wilberforce’s Practical View was the means of the conversion of Dr. Chalmers and Legh Richmond. How much good Chalmers did by his exalted genius, his burning piety, his sterling writings, it is impossible for any man to estimate; and I think we may safely say that the Dairyman’s Daughter, and other works of Legh Richmond, have been honoured by God to the salvation of thousands.
Jas_5:20. Thank God for the many instances in which one glowing soul, all aflame with love to God, has sufficed to kindle a whole heap of dead matter, and send it leaping skyward in ruddy brightness. Alas! for the many instances in which the wet, green wood has been too strong for the little spark, and has not only obstinately resisted, but has ignominiously quenched its ineffectual fire.—A. Maclaren, D.D.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain 19, 20. Here James warns his sainted brethren against…
ARGUMENT 17
APOSTASY AND RECLAMATION
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19, 20. Here James warns his sainted brethren against apostasy, exhorting them to convert the apostate, and assuring them of rich reward. He is surely of the Apostolic brethren before he “errs from the truth.” Afterward James calls him a ‘“sinner” and earnestly pleads for his “conversion,” assuring the benefactor that he will “save a soul from death.” In this plain statement you see clearly the possibility of a real Christian “erring from the truth” and becoming a “sinner.” At the same time we are assured that he may be converted again and eternally saved. This epistle is infinitely valuable in the elucidation of practical Christianity in its sundry phases.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Here this word probably refers to both men and…
brothers
Here this word probably refers to both men and women. AT: "fellow believers" (See: When Masculine Words Include Women)
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if anyone among you wanders from the truth, and someone brings him back
A believer who stops trusting in God and obeying him is spoken of as if he were a sheep that wandered away from the flock. The person who persuades him to trust in God again is spoken of as if he were a shepherd who went to search for the lost sheep. AT: "whenever anyone stops obeying God, and another person helps him start obeying again" (See: Metaphor)
whoever turns a sinner from his wandering way ... will cover over a great number of sins
James means that God will use the actions of this person to persuade the sinner to repent and be saved. But James speaks as if it were this other person who actually saved the sinner's soul from death. (See: Metonymy)
will save him from death, and will cover over a great number of sins
Here "death" refers to spiritual death, eternal separation from God. AT: "will save him from spiritual death, and God will forgive the sinner for all of his sins" (See: Synecdoche)
will cover over a great number of sins
Possible meanings are 1) the person who brings back the disobedient brother will have his sins forgiven or 2) the disobedient brother, when he returns to the Lord, will have his sins forgiven. Sins are spoken of as if they were objects that God could cover so that he would not see them, so that he would forgive them. (See: Metaphor)
translationWords
brother
true
sin
save
die
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 5:19-20 These verses end the letter as a bookend…
5:19-20 These verses end the letter as a bookend (inclusio) counterbalancing the exhortation to endurance in 1:2-4.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.