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Chapter 5 of 5
Chapter 5
Warning to the Rich
1 Come now, you rich, weep and howl over the miseries that are coming upon you.
2 Your wealth has rotted, and your garments have become moth-eaten.
3 Your gold and silver have corroded, and their corrosion will be a witness against you and will consume your flesh like fire. You have stored up treasure in the last days.
4 Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, are crying out, and the cries of the harvesters have reached the ears of the Lord of Hosts.
5 You have lived on the earth in luxury and self-indulgence. You have fattened your hearts in a day of slaughter.
6 You have condemned and murdered the righteous man. He does not resist you.
Translator’s Notes — vv. 1–6:
Ἄγε νῦν οἱ πλούσιοι (Age nyn hoi plousioi) — v.1: “Come now, you rich” — this is the second use of the sharp summons Ἄγε νῦν (age nyn), first used in 4:13 for the presumptuous merchants. Now the tone escalates dramatically. The command to “weep and howl” (κλαύσατε ὀλολύζοντες) is the language of prophetic doom oracles. The verb ὀλολύζω (ololyzō, “to howl, to wail”) is used repeatedly in the prophets for the lamentation that accompanies divine judgment: Isaiah 13:6 (“Wail, for the day of the Lord is near!”); Isaiah 14:31; 15:3; Amos 8:3. James is not offering pastoral advice to wealthy believers; he is pronouncing judgment on the oppressive rich in the manner of an Old Testament prophet.
vv.1–6: The question of audience is important. Are these rich people members of the church? In 2:1–13, the rich man enters the assembly but may or may not be a believer. Here in 5:1–6, James addresses the rich directly but shows no expectation that they will repent. There is no call to repentance, no offer of mercy, no “if you turn back.” This is a prophetic oracle of doom, spoken not primarily for the benefit of the rich themselves but for the comfort of the oppressed poor who will overhear it. The message to the poor is: God sees what is being done to you, God has not forgotten, and justice is coming. This follows the prophetic pattern exactly: Amos, Isaiah, and Micah pronounced judgment on the wealthy elite not expecting them to repent but to assure the suffering remnant that God was on their side.
σέσηπεν ... σητόβρωτα ... κατίωται (sesēpen ... sētobrōta ... katiōtai) — vv.2–3: “Rotted ... moth-eaten ... corroded” — James uses three images of decay, each targeting a different form of wealth. Grain and food stores have rotted (σήπω, sēpō). Fine garments have been eaten by moths (σητόβρωτος, sētobrōtos) — in the ancient world, clothing was a major form of stored wealth, and moths were the great enemy of textile treasures. Gold and silver have corroded (κατιόω, katioō). Strictly speaking, gold and silver do not corrode; James is using a rhetorical exaggeration to make a theological point: even the most permanent forms of wealth are ultimately perishable. Jesus taught the same principle in Matthew 6:19–20: “Do not store up for yourselves treasures on earth, where moth and rust destroy ... but store up for yourselves treasures in heaven.” The word “witness” (μαρτύριον, martyrion) gives their corroded wealth a forensic role: it will testify against them at the judgment. The phrase “in the last days” (ἐν ἐσχάταις ἡμέραις) is chilling: James is not speculating but declaring that the final era of history has begun, inaugurated by Christ’s death and resurrection and continuing until his return. The early church proclaimed this same reality (Acts 2:17; Hebrews 1:2; 1 Peter 1:20; 1 John 2:18).
ὁ μισθὸς τῶν ἐργατῶν ... ὁ ἀπεστερημένος ἀφ’ ὑμῶν κράζει (ho misthos tōn ergatōn ... ho apesterēmenos aph’ hymōn krazei) — v.4: “The wages ... kept back by fraud ... are crying out” — this is one of the most powerful verses in the New Testament. The unpaid wages are personified: they cry out (κράζει, krazei) like a living voice demanding justice. This is not a general cry of distress but a legal appeal: the wages join the corroded wealth of v.3, which serves as a “witness” (μαρτύριον, martyrion) against the rich. James is constructing a cosmic courtroom in which the rich stand accused, their own hoarded and stolen wealth testifying against them. The image echoes Genesis 4:10, where Abel’s blood “cries out from the ground” to God — the first legal appeal in Scripture, demanding justice from the divine Judge. The withholding of wages was one of the most serious sins in the Torah: Leviticus 19:13 (“Do not hold back the wages of a hired worker overnight”); Deuteronomy 24:14–15 (“Pay them their wages each day before sunset ... otherwise they may cry to the Lord against you, and you will be guilty of sin”); Malachi 3:5 (God will be “a swift witness against those who defraud laborers of their wages”). Jeremiah 22:13 pronounces woe on the king “who makes his neighbor serve him for nothing and does not give him his wages.”
κυρίου Σαβαώθ (kyriou Sabaōth) — v.4: “The Lord of Hosts” — James uses the Hebrew title יהוה צבאות (Yahweh Tsevaot) in its Greek transliteration, Σαβαώθ (Sabaōth). This is the title of God as commander of the heavenly armies, the God who fights for the oppressed. It appears frequently in Isaiah (Isaiah 1:9; 5:9; 6:3) and throughout the prophets. Its use here is not accidental: the God to whom the cries of the defrauded workers have reached is not a detached deity but the Lord of Armies, armed and ready to act. Paul quotes Isaiah 1:9 using this same title in Romans 9:29. This is the only occurrence of Σαβαώθ in James and one of the most explicitly Old Testament moments in the letter.
ἐτρυφήσατε ... ἐσπαταλήσατε ... ἐθρέψατε τὰς καρδίας ὑμῶν (etryphēsate ... espatalēsate ... ethrepsate tas kardias hymōn) — v.5: “Lived in luxury ... self-indulgence ... fattened your hearts” — the three verbs build an image of grotesque excess. τρυφάω (tryphaō) means to live in softness and luxury. σπαταλάω (spatalaō) means to live in wanton pleasure, self-indulgent excess (Paul uses the related noun in 1 Timothy 5:6). The phrase “fattened your hearts” is agricultural: the image is of cattle being fattened for slaughter, unaware that the feast they are enjoying is their last. The phrase “in a day of slaughter” (ἐν ἡμέρᾳ σφαγῆς) is drawn from Jeremiah 12:3 and echoed in Jeremiah 25:34 (LXX). The irony is savage: the rich think they are feasting; in reality, they are the ones being fattened for judgment.
v.6: “You have condemned and murdered the righteous man. He does not resist you” — the identity of “the righteous man” (τὸν δίκαιον, ton dikaion) is debated. It may refer collectively to the righteous poor whom the rich oppress through unjust legal proceedings. It may echo the Suffering Servant of Isaiah 53, who “was oppressed and afflicted, yet he did not open his mouth” (Isaiah 53:7). Some early Christian readers saw a reference to Jesus himself, the Righteous One (Acts 3:14; 7:52; 1 John 2:1). Eusebius, citing Hegesippus, reports that James himself was known by the title “James the Just” (Ἰάκωβος ὁ δίκαιος) — making the phrase carry a poignant irony, as James himself would be condemned and murdered by the wealthy priestly establishment in AD 62 (Josephus, Antiquities 20.200). The phrase “he does not resist you” echoes Jesus’s teaching on nonresistance in Matthew 5:39 (“Do not resist the evil person”) and his own example at the trial and crucifixion.
Patience Until the Lord’s Coming
7 Be patient, therefore, brothers and sisters, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, being patient about it until it receives the early and late rains.
8 You also be patient. Strengthen your hearts, for the coming of the Lord is near.
9 Do not grumble against one another, brothers and sisters, so that you may not be judged. Behold, the Judge is standing at the door.
10 As an example of suffering and patience, brothers and sisters, take the prophets who spoke in the name of the Lord.
11 Behold, we consider those who endured to be blessed. You have heard of the endurance of Job, and you have seen the outcome the Lord brought about, for the Lord is compassionate and merciful.
Translator’s Notes — vv. 7–11:
τὴν παρουσίαν τοῦ κυρίου (tēn parousian tou kyriou) — vv.7–8: “The coming of the Lord” — the word παρουσία (parousia) literally means “presence” or “arrival.” In the Greco-Roman world, it was the technical term for the official visit of a king or emperor to a city. In the New Testament, it became the standard term for Christ’s return in glory (Matthew 24:3, 27, 37, 39; 1 Corinthians 15:23; 1 Thessalonians 2:19; 3:13; 4:15; 2 Peter 3:4). James uses it twice (vv.7, 8) and adds that this coming is “near” (ἤγγικεν, ēngiken) — the same word used by Jesus at the beginning of his ministry: “The kingdom of God is near” (Mark 1:15). The early church lived with an acute sense of imminence. James shares this expectation and uses it to motivate patient endurance rather than passive resignation.
ὑετὸν πρόϊμον καὶ ὄψιμον (hueton proimon kai opsimon) — v.7: “The early and late rains” — this agricultural image is drawn directly from the climate of Palestine. The “early rain” (yoreh in Hebrew) falls in October–November, softening the ground for plowing and germinating the seed. The “late rain” (malqosh) falls in March–April, bringing the grain to maturity for harvest. Both are essential; without either, the crop fails. The dependence on these rains is a frequent theme in the Old Testament: Deuteronomy 11:14 (“I will send rain on your land in its season, both autumn and spring rains”); Jeremiah 5:24; Joel 2:23; Hosea 6:3. James’s point is that the farmer cannot rush either rain; he must wait for God’s timing. The believer under persecution must do the same — trusting that the harvest will come in God’s season, not theirs.
στηρίξατε τὰς καρδίας ὑμῶν (stērixate tas kardias hymōn) — v.8: “Strengthen your hearts” — the verb στηρίζω (stērizō) means to fix firmly, to make stable, to establish. It is the opposite of the ἀκατάστατος (akatastatos, “unstable”) condition James warned against in 1:8. The cure for double-mindedness is a heart that has been fixed — stabilized, anchored — in patient trust. Jesus used the same word in Luke 22:32: “I have prayed for you, Simon, that your faith may not fail. And when you have turned back, strengthen your brothers.” The command is not to drum up willpower but to anchor the heart in the certainty of the Lord’s coming.
v.9: “The Judge is standing at the door” — a vivid image of imminence. Christ the Judge is not in a distant heaven but is already at the threshold, hand on the door. Compare Revelation 3:20: “Behold, I stand at the door and knock.” The exhortation not to “grumble against one another” (μὴ στενάζετε κατ’ ἀλλήλων) connects back to the community conflicts of 4:1–12. Under the pressure of suffering, the temptation is to turn on one another. James warns that the Judge who will vindicate them against outside oppressors will also judge their treatment of each other.
vv.10–11: James offers two examples of patient endurance: the prophets collectively and Job specifically. The prophets “who spoke in the name of the Lord” suffered precisely because of their faithfulness — they were persecuted not despite their obedience but because of it (cf. Matthew 5:12: “In the same way they persecuted the prophets who were before you”; Hebrews 11:32–38; Nehemiah 9:26). Job is cited not for his theological arguments or his famous patience (which, in the book itself, is more like fierce protest) but for “the outcome the Lord brought about” (τὸ τέλος κυρίου, to telos kyriou) — the end of the story, where God restored Job and declared him righteous (Job 42:10–17). The lesson is not that suffering always has a quick resolution but that God’s final verdict is compassionate and merciful — literally πολύσπλαγχνος (polysplanchnos, “full of tender compassion,” a word found only here in the New Testament) and οἰκτίρμων (oiktirmōn, “merciful”), echoing Exodus 34:6: “The Lord, the Lord, a God merciful and gracious, slow to anger and abounding in steadfast love.”
On Oaths
12 But above all, my brothers and sisters, do not swear — neither by heaven nor by earth nor by any other oath. But let your “Yes” be yes, and your “No” be no, so that you may not fall under judgment.
Translator’s Notes — v. 12:
μὴ ὀμνύετε (mē omnyete) — v.12: “Do not swear” — this is a near-direct echo of Jesus’s teaching in Matthew 5:34–37: “Do not swear at all: either by heaven, for it is God’s throne; or by the earth, for it is his footstool ... All you need to say is simply ‘Yes’ or ‘No.’” The parallels are so close that this is one of the clearest points of direct dependence on Jesus’s words in the entire letter. The issue is not legal oaths in court but the casual use of oaths in everyday speech to bolster one’s credibility. The underlying principle is that a person of integrity should not need to invoke God or heaven to be believed; their simple word should be sufficient. The connection to the broader themes of James is clear: the tongue (3:1–12) must be brought under the control of truth, and the double-minded person (1:8; 4:8) who says one thing and means another must become a person of simple, transparent honesty.
v.12: The phrase “above all” (πρὸ πάντων, pro pantōn) gives this command special emphasis, which may seem disproportionate to modern readers. Why would oaths be singled out as the most important warning? In the ancient Jewish world, the swearing of oaths had become an elaborate system of evasion. One could swear by heaven, by the earth, by Jerusalem, by the temple, by the altar, or by one’s own head, with different oaths carrying different levels of binding obligation. Jesus addresses this casuistry at length in Matthew 23:16–22 (“Woe to you, blind guides! You say, ‘If anyone swears by the temple, it means nothing; but anyone who swears by the gold of the temple is bound by that oath.’”). The system had become a way of technically keeping one’s word while leaving escape routes. James, following Jesus, cuts through the entire system: let your speech be so reliable that no oath is necessary. This is a call to the unified, single-hearted integrity that has been the letter’s theme from the beginning.
The Prayer of Faith
13 Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing praise.
14 Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord.
15 And the prayer of faith will save the one who is sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven.
16 Therefore confess your sins to one another and pray for one another, so that you may be healed. The prayer of a righteous person is very powerful in its effect.
17 Elijah was a man with a nature like ours, and he prayed earnestly that it would not rain, and it did not rain on the earth for three years and six months.
18 Then he prayed again, and the sky gave rain and the earth produced its fruit.
Translator’s Notes — vv. 13–18:
v.13: The opening pair of questions establishes a pattern of response for every condition: suffering calls for prayer, joy calls for praise. The word κακοπαθεῖ (kakopathei, “suffering hardship”) covers all forms of distress — physical, emotional, circumstantial. The word εὐθυμεῖ (euthymei, “is cheerful, in good spirits”) covers the opposite. James’s pastoral instruction is that both extremes of the human condition should drive believers toward God — suffering through prayer, joy through praise. Neither condition is self-contained; both are oriented toward the God who is sovereign over both.
τοὺς πρεσβυτέρους τῆς ἐκκλησίας (tous presbyterous tēs ekklēsias) — v.14: “The elders of the church” — here James uses ἐκκλησία (ekklēsia, “church”) rather than συναγωγή (synagōgē, “synagogue”), which he used in 2:2. The πρεσβύτεροι (presbyteroi, “elders”) were the established leaders of the early church, a structure borrowed from the synagogue (cf. Acts 11:30; 14:23; 15:2; 20:17; 1 Timothy 5:17; Titus 1:5). The fact that James assumes a functioning body of elders points to an organized, if simple, church structure. The sick person is not told to pray alone but to summon the community’s leaders — healing is a communal act, not an isolated one.
ἀλείψαντες αὐτὸν ἐλαίῳ (aleipsantes auton elaiō) — v.14: “Anointing him with oil” — oil (olive oil) had both medicinal and symbolic uses in the ancient world. Medicinally, it was the basic all-purpose remedy — the Good Samaritan poured oil and wine on the wounded man’s injuries (Luke 10:34). Symbolically, anointing with oil was associated with consecration, the presence of the Holy Spirit, and divine blessing (1 Samuel 16:13; Psalm 23:5; Isaiah 61:1–3). In Mark 6:13, the disciples “anointed many sick people with oil and healed them.” James likely intends both dimensions: the oil is both practical care and a visible sign of the community’s prayerful appeal to God. The phrase “in the name of the Lord” makes clear that the power is in the Lord, not the oil. This passage became the scriptural foundation for the sacrament of anointing of the sick (Unction) in Catholic and Orthodox traditions.
εὐχὴ τῆς πίστεως (euchē tēs pisteōs) — v.15: “The prayer of faith will save the one who is sick” — the word σώζω (sōzō, “save”) can mean both physical healing and spiritual salvation, and James may intend both. The phrase “the Lord will raise him up” (ἐγερεῖ αὐτὸν ὁ κύριος) uses the same verb (ἐγείρω, egeirō) that is used throughout the New Testament for resurrection (Matthew 16:21; Romans 4:24; 1 Corinthians 15:4). The connection between sickness and sin (“if he has committed sins, he will be forgiven”) does not mean that all illness is caused by personal sin — Jesus explicitly rejected that assumption (John 9:2–3) — but acknowledges that in some cases there is a connection (cf. 1 Corinthians 11:30; Mark 2:5–12, where Jesus forgives sins and heals simultaneously). The critical point is that it is the prayer of faith, not the oil, the elder, or the sick person’s own effort, that brings about healing. The faith in view is the community’s faith expressed through its leaders.
v.16: “Confess your sins to one another and pray for one another” — this is mutual confession within the community, not private confession to a priest (a later development). The early church practiced open, reciprocal vulnerability: believers acknowledged their failures to each other and prayed for each other’s healing and restoration. This practice presupposes a community of deep trust and genuine love — precisely the kind of community James has been calling for throughout the letter. The connection between confession and healing suggests that unconfessed sin can impede wholeness, and that the act of bringing darkness into light has a restorative power. Compare 1 John 1:9: “If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.”
πολὺ ἰσχύει δέησις δικαίου ἐνεργουμένη (poly ischyei deēsis dikaiou energoumenē) — v.16: “The prayer of a righteous person is very powerful in its effect” — the participle ἐνεργουμένη (energoumenē, “being made effective, working, energized” — the source of our word “energy”) can be read as either middle voice (“when it is at work, when it is earnest”) or passive (“when it is energized” by the Holy Spirit). Either way, the point is that righteous prayer is not passive wishful thinking but a potent, effective force. The “righteous person” (δίκαιος, dikaios) is not sinlessly perfect but one whose life is oriented toward God in integrity — the kind of person whose faith is demonstrated by works (2:14–26). James illustrates this immediately with Elijah.
vv.17–18: The example of Elijah — James specifically says Elijah was “a man with a nature like ours” (ὁμοιοπαθὴς ἡμῖν, homoipathēs hēmin). The point is not Elijah’s exceptionalism but his ordinariness. If a man subject to the same passions, fears, and weaknesses as any believer could pray and shut the heavens for three and a half years, then the same power is available to ordinary people of faith. The story is told in 1 Kings 17:1 and 18:1, 41–45, though the Old Testament does not explicitly state that Elijah “prayed” for the drought; James is drawing on a tradition of interpretation (also reflected in Sirach 48:2–3 and Luke 4:25, where Jesus cites the same three-and-a-half-year figure). The duration is significant in Jewish apocalyptic tradition: three and a half years (half of seven) became a symbolic period of tribulation (Daniel 7:25; 12:7; Revelation 11:2–3; 12:6, 14). James uses the Elijah example to bridge the cosmic and the practical: the same God who controls the rains responds to the prayer of an ordinary person who trusts him.
Restoring the Wanderer
19 My brothers and sisters, if anyone among you wanders from the truth and someone turns him back,
20 let him know that the one who turns a sinner from the error of his way will save his soul from death and will cover a multitude of sins.
Translator’s Notes — vv. 19–20:
πλανηθῇ ἀπὸ τῆς ἀληθείας (planēthē apo tēs alētheias) — v.19: “Wanders from the truth” — the verb πλανάω (planaō, “to wander, to go astray, to be deceived”) is the root of our word “planet” (the Greeks called the planets “wandering stars” because they moved against the fixed background of the heavens). The image is of someone who has drifted away from the truth — not necessarily through dramatic apostasy but through gradual wandering. Compare Hebrews 2:1: “We must pay the most careful attention to what we have heard, so that we do not drift away.” Jesus’s parables of the lost sheep (Matthew 18:12–14; Luke 15:3–7) use the same verb: the sheep did not rebel; it wandered. James’s concern is not condemnation of the wanderer but restoration.
καλύψει πλῆθος ἁμαρτιῶν (kalypsei plēthos hamartiōn) — v.20: “Will cover a multitude of sins” — this phrase is drawn from Proverbs 10:12: “Hatred stirs up conflict, but love covers over all wrongs.” Peter quotes the same proverb in 1 Peter 4:8: “Above all, love each other deeply, because love covers over a multitude of sins.” The “covering” of sins is the language of atonement — the Hebrew כפר (kaphar, “to cover, to atone”) is the root of Yom Kippur, the Day of Atonement (Leviticus 16). Compare Psalm 32:1: “Blessed is the one whose transgressions are forgiven, whose sins are covered.” Whose sins are covered here — the wanderer’s or the restorer’s? Most likely the wanderer’s, since the context is about turning a sinner from his errant way. But the ambiguity may be intentional: the act of restoration is an act of love, and love covers sins. The verb “save his soul from death” (σώσει ψυχὴν αὐτοῦ ἐκ θανάτου) echoes Ezekiel 3:18–21 and 33:7–9, where the watchman who warns the wicked saves both the sinner and himself.
vv.19–20: The letter ends not with a formal closing, a doxology, or a benediction — a striking departure from every other New Testament epistle. There is no “grace be with you” (as in Paul), no “Amen” (as in Jude), no final prayer. The letter simply stops, mid-thought, with a call to pursue the wanderer. This abrupt ending may be characteristic of the Diaspora letter genre (2 Maccabees 1:1–9 ends similarly). But it is also thematically fitting: the letter that has been entirely about action — doing the word, living the faith, bridling the tongue, loving the neighbor — ends not with a pious conclusion but with a mission. The last word of James is not a statement but an assignment: go after the one who has wandered. The community’s final act of faith is the act of restoration.
General Notes on the Chapter
James 5 brings the letter to its climax by addressing the two poles of the community’s experience: oppression from the outside (vv.1–6) and care for one another on the inside (vv.7–20). The chapter moves from the thundering prophetic judgment against the rich to the quiet, intimate practices of a community holding together under pressure: patience, prayer, confession, anointing, and the pursuit of the wanderer. The shift in tone is dramatic but the theology is consistent: the God who will judge the oppressor is the same God who heals, forgives, and restores through the faithful prayers of his people.
The prophetic oracle against the rich (vv.1–6) is the most sustained and fierce passage in James, and one of the most powerful in the entire New Testament. It stands in direct continuity with the prophets of Israel: Amos’s denunciation of those who “sell the righteous for silver and the needy for a pair of sandals” (Amos 2:6); Isaiah’s woe against those who “add house to house and join field to field” (Isaiah 5:8); Micah’s cry against those who “covet fields and seize them” (Micah 2:1–2). James also stands in continuity with Jesus: the parable of the Rich Man and Lazarus (Luke 16:19–31), the woe on the rich (Luke 6:24–25), and the camel through the eye of a needle (Mark 10:25). What makes James’s oracle distinctive is its specificity: he names the exact sin (wage theft, v.4), the exact victims (field laborers, v.4), and the exact divine witness (the Lord of Hosts, v.4). This is not generalized moralizing; it is targeted prophetic indictment.
The prayer section (vv.13–18) is the pastoral heart of the chapter. It presents prayer not as a private devotional practice but as the community’s primary resource for every condition: suffering, joy, sickness, sin, and restoration. The elders are called to pray over the sick. The community confesses sins to one another. The example of Elijah demonstrates that ordinary people have access to extraordinary power through prayer. The section assumes a community of deep relational trust — people who know each other well enough to confess to each other, to call on each other in illness, to pray with genuine faith for each other’s healing. This is the vision of the church that James has been building toward throughout the letter: not an institution but a family bound together by mutual care, transparent honesty, and relentless prayer.
The letter of James as a whole resists easy summary, but if one thread runs through every chapter, it is this: genuine faith transforms how you live. It changes how you speak (1:19, 26; 3:1–12), how you treat the poor (1:27; 2:1–13; 5:1–6), how you respond to trials (1:2–4; 5:7–11), how you pray (1:5–8; 4:2–3; 5:13–18), and how you pursue those who have wandered (5:19–20). Faith that does not produce this transformation is not merely weak; it is dead (2:17, 26). But the letter is not finally about human effort. Its foundation is the character of God: the Father of lights who gives generously without reproach (1:5, 17), the God who draws near to those who draw near to him (4:8), the Lord who is compassionate and merciful (5:11), the one Lawgiver and Judge who is able to save (4:12). James calls for a strenuous life of faith, but the power behind that life comes from above — from the wisdom, grace, and mercy of the God who started it all by bringing us forth by the word of truth (1:18).
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