Henry Krabbendam - James - World Evangelical Alliance

think twice before surrendering to the “tender mercies” of their admirable
leaders. A watchful Berean spirit must ever be in evidence (Acts 17:10ff).
At any rate, all this means that it may not be necessary to choose only
one of the two possible explanations. James final comment could be twopronged.
It is quite appealing to conclude, based on the clues in the text, that
rescuers and rescued, correctors and corrected, returners and returnees will
together bask in the sunshine of God’s smile and approval. Multitudinous sins
on the part of both are covered, and, as a result, a bright and promising future
awaits both. This is also the opinion of some commentators. What is in view
here is the “covering of the sins of both the wanderer and the one who saves
the errant party” (Nystrom, 320; see also Maier, 121; Cargal, 198).
To understand the text in this way also might help explain what would
otherwise seem to be a rather abrupt ending of the Epistle. With a future so
open and so bright, James appears to say, I do not need to add a thing. “A
closing section like vv. 19-20 matches exactly the rugged and forceful style
hitherto displayed” (Martin, 221).
In sum, the obedience to the Grand Command ought to be the cuttingedge
of one’s life. At each moment and in each framework it ought to be the
love of every Christian’s heart. The rationale is the injunction of the Lord Jesus.
The backdrop is his absolute authority. Effectiveness is based on his
Presence. The great blessing is the eternal rescue of both the turning sinner
(Mt. 28:19) and the returning saint (Mt. 28:20) with the clear-cut and purposeful
manifestation of practical godliness as the crowning piece of God’s
saving activity in them. Practical godliness was the grand and magnificent
theme, if not obsession, of James’ life and letter. By now it is quite apparent
that he remains true to it until the very end of both! There is no better way to
display our deep and heartfelt appreciation for God’s message in his messenger
than to emulate the man and continue his mission to promote the very
purposeful holiness that is prerequisite for entering in the presence of God.
But let us always do it in prayer. In fact, the same “prayer of faith,” in
evidence in the elders of the Church in dealing with sick brothers and sisters,
should be present in the total body of Christ in dealing with straying brothers
and sisters. One commentator has appropriately called for “raised expectations,”
also in the recovery of the wandering (Brosend, 163). Just as powerful
praying faith must be exercised to make the ailing whole, so powerful praying
faith should be employed to return the drifters. In the OT Elijah is “simply” a
prime example. In the NT James introduces him “profoundly” as an authori-
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