Jam 5:7-11 | Barnes | STEP | Verse 7. Be patient therefore, brethren . That is, under such wrongs as the apostle had described in the previous verses. Those whom he addressed were doubtless suffering under those oppressions, and his object was to induce them to bear their wrongs without murmuring and without resistance. One of the methods of doing this was by showing them , in an address to their rich oppressors, that those who injured and wronged them would be suitably punished at the day of judgment, or that their cause was in the hands of God; and another method of doing it was by the direct inculcation of the duty of patience. and also through verse 45. The margin here is, be long patient , or suffer with long patience . The sense of the Greek is, "be long-suffering, or let not your patience be exhausted. Your courage, rigour, and forbearance is not to be short-lived , but is to be enduring . Let it continue as long as there is need of it, even to the coming of the Lord. Then you will be released from sufferings." Unto the coming of the Lord . The coming of the Lord Jesus--either to remove you by death, or to destroy the city of Jerusalem and bring to an end the Jewish institutions, or to judge the world and receive his people to himself. The "coming of the Lord" in any way was an event which Christians were taught to expect, and which would be connected with their deliverance from troubles. As the time of his appearing was not revealed, it was not improper to refer to that as an event that might possibly be near; and as the removal of Christians by death is denoted by the phrase "the coming of the Lord"--that is, his coming to each one of us--it was not improper to speak of death in that view. On the general subject of the expectations entertained among the early Christians of the second advent of the Saviour, and also . Behold, the husbandman waiteth for the precious fruit of the earth . The farmer waits patiently for the grain to grow. It requires time to mature the crop, and he does not become impatient. The idea seems to be, that we should wait for things to develop themselves in their proper season, and should not be impatient before that season arrives. In due time we may expect the harvest to be ripened. We cannot hasten it. We cannot control the rain, the sun, the seasons; and the farmer therefore patiently waits until in the regular course of events he has a harvest. So we cannot control and hasten the events which are in God's own keeping; and we should patiently wait for the developments of his will, and the arrangements of his providence, by which we may obtain what we desire. And hath long patience for it . That is, his patience is not exhausted. It extends through the whole time in which, by the Divine arrangements, he may expect a harvest. Until he receive the early and latter rain . In the climate of Palestine there are two rainy seasons, on which the harvest essentially depends--the autumnal and the spring rains--called here and elsewhere in the Scriptures the early and the latter rains . See . The autumnal or early rains of Scripture, usually commence in the latter half of October or the beginning of November; not suddenly, but by degrees, which gives opportunity for the husbandman to sow his fields of wheat and barley. The rains come mostly from the west or south-west, continuing for two or three days at a time, and failing especially during the nights. The wind then chops round to the north or east, and several days of fine weather succeed. During the months of November and December the rains continue to fall heavily; afterwards they return only at longer intervals, and are less heavy; but at no period during the winter do they entirely cease to occur. Snow often falls in Jerusalem, in January and February, to the depth of a foot or more, but it does not last long. Rain continues to fall more or less through the month of March, but it is rare after that period. At the present time there are not any particular periods of rain, or successions of showers, which might be regarded as distinct rainy seasons. The whole period from October to March now constitutes only one continued rainy season, without any regularly intervening time of prolonged fair weather. Unless, therefore, there has been some change in the climate since the times of the New Testament, the early and the latter rains for which the husbandman waited with longing, seem rather to have implied the first showers of autumn, which revived the parched and thirsty earth, and prepared it for the seed; and the latter showers of spring, which continued to refresh and forward the ripening crops and the vernal products of the fields. In ordinary seasons, from the cessation of the showers in spring until their commencement in October or November, rain never falls, and the sky is usually serene.-- Robinson's Biblical Researches , vol. ii., pp. 96-100. (+) "Be patient" or, "Be long patient; or Suffer with long patience" (a) "early and latter rain"

James 5:7-11

Verse 7. Be patient therefore, brethren. That is, under such wrongs as the apostle had described in the previous verses. Those whom he addressed were doubtless suffering under those oppressions, and his object was to induce them to bear their wrongs without murmuring and without resistance. One of the methods of doing this was by showing them, in an address to their rich oppressors, that those who injured and wronged them would be suitably punished at the day of judgment, or that their cause was in the hands of God; and another method of doing it was by the direct inculcation of the duty of patience. Mt 5:38 and also through verse 45. The margin here is, be long patient, or suffer with long patience. The sense of the Greek is, "be long-suffering, or let not your patience be exhausted. Your courage, rigour, and forbearance is not to be short-lived, but is to be enduring. Let it continue as long as there is need of it, even to the coming of the Lord. Then you will be released from sufferings."

Unto the coming of the Lord. The coming of the Lord Jesus--either to remove you by death, or to destroy the city of Jerusalem and bring to an end the Jewish institutions, or to judge the world and receive his people to himself. The "coming of the Lord" in any way was an event which Christians were taught to expect, and which would be connected with their deliverance from troubles. As the time of his appearing was not revealed, it was not improper to refer to that as an event that might possibly be near; and as the removal of Christians by death is denoted by the phrase "the coming of the Lord"--that is, his coming to each one of us--it was not improper to speak of death in that view. On the general subject of the expectations entertained among the early Christians of the second advent of the Saviour, 1Cor 15:51 and also 2Thes 2:2-3.

Behold, the husbandman waiteth for the precious fruit of the earth. The farmer waits patiently for the grain to grow. It requires time to mature the crop, and he does not become impatient. The idea seems to be, that we should wait for things to develop themselves in their proper season, and should not be impatient before that season arrives. In due time we may expect the harvest to be ripened. We cannot hasten it. We cannot control the rain, the sun, the seasons; and the farmer therefore patiently waits until in the regular course of events he has a harvest. So we cannot control and hasten the events which are in God's own keeping; and we should patiently wait for the developments of his will, and the arrangements of his providence, by which we may obtain what we desire.

And hath long patience for it. That is, his patience is not exhausted. It extends through the whole time in which, by the Divine arrangements, he may expect a harvest.

Until he receive the early and latter rain. In the climate of Palestine there are two rainy seasons, on which the harvest essentially depends--the autumnal and the spring rains--called here and elsewhere in the Scriptures the early and the latter rains. See De 11:14; Job 29:23; Jer 5:24. The autumnal or early rains of Scripture, usually commence in the latter half of October or the beginning of November; not suddenly, but by degrees, which gives opportunity for the husbandman to sow his fields of wheat and barley. The rains come mostly from the west or south-west, continuing for two or three days at a time, and failing especially during the nights. The wind then chops round to the north or east, and several days of fine weather succeed. During the months of November and December the rains continue to fall heavily; afterwards they return only at longer intervals, and are less heavy; but at no period during the winter do they entirely cease to occur. Snow often falls in Jerusalem, in January and February, to the depth of a foot or more, but it does not last long. Rain continues to fall more or less through the month of March, but it is rare after that period. At the present time there are not any particular periods of rain, or successions of showers, which might be regarded as distinct rainy seasons. The whole period from October to March now constitutes only one continued rainy season, without any regularly intervening time of prolonged fair weather. Unless, therefore, there has been some change in the climate since the times of the New Testament, the early and the latter rains for which the husbandman waited with longing, seem rather to have implied the first showers of autumn, which revived the parched and thirsty earth, and prepared it for the seed; and the latter showers of spring, which continued to refresh and forward the ripening crops and the vernal products of the fields. In ordinary seasons, from the cessation of the showers in spring until their commencement in October or November, rain never falls, and the sky is usually serene.--Robinson's Biblical Researches, vol. ii., pp. 96-100.

(+) "Be patient" or, "Be long patient; or Suffer with long patience" (a) "early and latter rain" De 11:14 Verse 8. Be ye also patient. As the farmer is. In due time, as he expects the return of the rain, so you may anticipate deliverance from your trials. Stablish your hearts. Let your purposes and your faith be firm and unwavering. Do not become weary and fretful; but bear with constancy all that is laid upon you, until the time of your deliverance shall come.

For the coming of the Lord draweth nigh. Compare Rev 22:10,12,20; 1Cor 15:51. It is clear, I think, from this place, that the apostle expected that that which he understood by "the coming of the Lord" was soon to occur; for it was to be that by which they would obtain deliverance from the trials which they then endured. See Jas 5:7. Whether it means that he was soon to come to judgment, or to bring to an end the Jewish policy and to set up his kingdom on the earth, or that they would soon be removed by death, cannot be determined from the mere use of the language. The most natural interpretation of the passage, and one which will accord well with the time when the epistle was written, is, that the predicted time of the destruction of Jerusalem (Matthew 24) was at hand; that there were already indications that that would soon occur; and that there was a prevalent expectation among Christians that that event would be a release from many trials of persecution, and would be followed by the setting up of the Redeemer's kingdom. Perhaps many expected that the judgment would occur at that time, and that the Saviour would set up a personal reign on the earth. But the expectation of others might have been merely--what is indeed all that is necessarily implied in the predictions on the subject--that there would be after that a rapid and extensive spread of the principles of the Christian religion in the world. The destruction of Jerusalem and of the temple would contribute to that by bringing to an end the whole system of Jewish types and sacrifices; by convincing Christians that there was not to be one central rallying-point, thus destroying their lingering prejudices in favour of the Jewish mode of worship; and by scattering them abroad through the world to propagate the new religion. The epistle was written, it is supposed, some ten or twelve years before the destruction of Jerusalem, (Intro., & 3,) and it is not improbable that there were already some indications of that approaching event.

(+) "stablish" or, "Establish" (a) "the coming of the Lord" Rev 22:20 Verse 9. Grudge not one against another. Marg., "groan, grieve." The Greek word (στεναζω) means, to sigh, to groan, as of persons in distress, (Rom 8:23;) and then to sigh or groan through impatience, fretfulness, ill-humour; and hence to murmur, to find fault, to complain. The exact idea here is, not that of grudging in the sense of dissatisfaction with what others possess, or of being envious; it is that of being fretful and impatient--or, to use a common word which more exactly expresses the sense, that of grumbling. This may arise from many causes; either because others have advantages which we have not, and we are discontented and unhappy, as if it were wrong in them to have such enjoyments; or because we, without reason, suppose they intend to slight and neglect us; or because we are ready to take offence at any little thing, and to "pick a quarrel" with them. There are some persons who are always grumbling. They have a sour, dissatisfied, discontented temper; they see no excellence in other persons; they are displeased that others are more prospered, honoured, and beloved than they are themselves; they are always complaining of what others do, not because they are injured, but because others seem to them to be weak and foolish; they seem to feel that it becomes them to complain if everything is not done precisely as in their estimation it should be. It is needless to say that this spirit--the offspring of pride--will make any man lead a wretched life; and equally needless to say that it is wholly contrary to the spirit of the gospel. Compare Lk 3:14; Php 4:11; 1Timm 6:8; Heb 13:5.

Lest ye be condemned. That is, for judging others with this spirit-- for this spirit is in fact judging them. Mt 7:1.

Behold, the judge standeth before the door. The Lord Jesus, who is soon to come to judge the world. See Jas 5:8. He is, as it were, even now approaching the door--so near that he can hear all that you say.

(+) "grudge" or, "groan; or grieve" (a) "standeth before the door" Rev 3:20 Verse 10. Take, my brethren, the prophets. That is, in your trials and persecutions. To encourage them to the exercise of patience, he points them to the example of those who had trod the same thorny path before them. The prophets were in general a much persecuted race of men; and the argument on which the apostle relies from their example is this:

(1,) that if the prophets were persecuted and tried, it may be expected that other good men will be;

(2,) that they showed such patience in their trials as to be a model for us.

An example of suffering affliction. That is, they showed us how evils are to be borne.

(a) "example of suffering affliction and of patience" Heb 11:35-38 Verse 11. Behold, we count them happy which endure. The word rendered "we count them happy," (μακαριζομεν,) occurs only here and in Lk 1:48, where it is rendered "shall call me blessed." The word μακαριος, (blessed, or happy,) however, occurs often. See Mt 5:3-11; 11:6; Mt 13:6, et saepe. The sense here is, we speak of their patience with commendation. They have done what they ought to do, and their name is honoured and blessed.

Ye have heard of the patience of Job. As one of the most illustrious instances of patient sufferers. See Job 1:21. The book of Job was written, among other reasons, to show that true religion would bear any form of trial to which it could be subjected. See Job 1:9-11; Job 2:5-6.

And have seen the end of the Lord. That is, the end or design which the Lord had in the trials of Job, or the result to which he brought the case at last--to wit, that he showed himself to be very merciful to the poor sufferer; that he met him with the expressions of his approbation for the manner in which he bore his trials; and that he doubled his former possessions, and restored him to more than his former happiness and honour. See Job 42. Augustine, Luther, Wetstein, and others, understand this as referring to the death of the Lord Jesus, and as meaning that they had seen the manner in which he suffered death, as an example for us. But, though this might strike many as the true interpretation, yet the objections to it are insuperable.

(1.) It does not accord with the proper meaning of the word end, (τελος.) That word is in no instance applied to death, nor does it properly express death. It properly denotes an end, term, termination, completion: and is used in the following senses:

(a) to denote the end, the termination, or the last of anything, Mk 3:26; 1Cor 15:24; Lk 21:9; Heb 7:3;

(b) an event, issue, or result, Mt 26:58; Rom 6:21; 2Cor 11:18;

(d) tax, custom, or tribute--what is paid for public ends or purposes, Mt 17:25; Rom 13:7.

(2.) This interpretation, referring it to the death of the Saviour, would not accord with the remark of the apostle in the close of the verse, "that the Lord is very merciful." That is, what he says was "seen," or this was what was particularly illustrated in the case referred to. Yet this was not particularly seen in the death of the Lord Jesus. He was indeed most patient and submissive in his death, and it is true that he showed mercy to the penitent malefactor; but this was not the particular and most prominent trait which he evinced in his death. Besides, if it had been, that would not have been the thing to which the apostle would have referred here. His object was to recommend patience under trials, not mercy shown to others; and this he does by showing

(a) that Job was an eminent instance of it, and

(b) that the result was such as to encourage us to be patient. The end or the result of the Divine dealings in his case was, that the Lord was "very pitiful and of tender mercy;" and we may hope that it will be so in our case, and should therefore be encouraged to be patient under our trials.

That the Lord is very pitiful. As he showed deep compassion in the case of Job, we have equal reason to suppose that he will in our own.

(a) "count them happy which endure" Ps 94:12; Mt 5:10 (b) "patience of Job" Job 1:21 (c) "the end of the Lord" Job 42:10