Jam 5:8-9, 1Pe 4:7 | Barnes | STEP | 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 ; . 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 . 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"

James 5:8-9

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

1 Peter 4:7

Verse 7. But the end of an things is at hand. This declaration is also evidently designed to support and encourage them in their trials, and to excite them to lead a holy life, by the assurance that the end of all things was drawing nigh. The phrase, "the end of all things," would naturally refer to the end of the world; the winding up of human affairs. It is not absolutely certain, however, that the apostle used it here in this sense. It might mean that so far as they were concerned, or in respect to them, the end of all things drew near. Death is to each one the end of all things here below: the end of his plans and of his interest in all that pertains to sublunary affairs. Even if the phrase did originally and properly refer to the end of the world, it is probable that it would soon come to denote the end of life in relation to the affairs of each individual; since, if it was believed that the end of the world was near, it must consequently be believed that the termination of the earthly career of each one also drew near to a close. It is possible that the latter signification may have come ultimately to predominate, and that Peter may have used it in this sense without referring to the other. Comp. 2Pet 3:8, seq., for his views on this subject. Rom 13:11, Rom 13:12. The word rendered "is at hand," (ηγγικε,) may refer either to proximity of place or time, and it always denotes that the place or the time referred to was not far off. In the former sense, as referring to nearness of place, see Mt 21:1, Mk 11:1; Lk 7:12, 15:25, 18:35,40, 19:29,37,41, 24:46, Acts 9:3, 10:9, 21:33; in the latter sense, as referring to time as being near, see Mt 3:2; Mt 4:17, 10:7, 21:34, 26:45, Mk 1:16, Lk 21:20,28, Acts 7:17, Rom 13:12; Heb 10:25, 1Pet 4:7. The idea as applied to time, or to an approaching event, is undoubtedly that it is close by; it is not far off; it will soon occur. If this refers to the end of the world, it would mean that it was soon to occur; if to death, that this was an event which could not be far distant--perhaps an event that was to be hastened by their trials. The fact that it is such language as we now naturally address to men, saying that in respect to them "the end of all things is at hand," shows that it cannot be demonstrated that Peter did not use it in the same sense, and consequently that it cannot be proved that he meant to teach that the end of the world was then soon to occur.

Be ye therefore sober. Serious; thoughtful; considerate. Let a fact of so much importance make a solemn impression on your mind, and preserve you from frivolity, levity, and vanity. See the word explained 1Timm 3:2.

And watch unto prayer. Be looking out for the end of all things in such a manner as to lead you to embrace all proper opportunities for prayer. Comp. Mt 26:39,41. The word rendered watch, means to be sober, temperate, abstinent, especially in respect to wine; then watchful, circumspect. The important truth, then, taught by this passage is, that the near approach of the end of all things should make us serious and prayerful.

I. The end may be regarded as approaching. This is true

(1.) of all things; of the winding up of the affairs of this world. It is constantly drawing nearer and nearer, and no one can tell how soon it will occur. The period is wisely hidden from the knowledge of all men, Mt 24:36, Acts 1:7, among other reasons, in order that we may be always ready, No man can tell certainly at what time it will come; no man can demonstrate that it may not come at any moment. Everywhere in the Scriptures it is represented that it will come at an unexpected hour, as a thief in the night, and when the mass of men shall be slumbering in false security, Mt 24:37-39,42,43, 1Thes 5:2; Lk 21:34.

(2.) It is near in relation to each one of us. The day of our death cannot be far distant; it may be very near. The very next thing that we may have to do, may be to lie down and die.

II. It is proper that such a nearness of the end of all things should lead us to be serious, and to pray.

(1.) To be serious; for

(a.) the end of all things, regard to us, is a most important event. It closes our probation. It fixes our character. It seals up our destiny. It makes all ever onward in character and doom unchangeable.

(b.) We are so made as to be serious in view of such events. God has so constituted the mind, that when we lose property, health, or friends; when we look into a grave, or are beset with dangers; when we are in the room of the dying or the dead, we are serious and thoughtful. It is unnatural not to be so. Levity and frivolity on such occasions are as contrary to all the finer and better feelings of our nature as they are to the precepts of the Bible.

(c) There are advantages in seriousness of mind. It enables us to take better views of things, Eccl 7:2,3. A calm, sober, sedate mind is the best for a contemplation of truth, and for looking at things as they are.

(2.) To be watchful unto prayer.

(a.) Men naturally pray when they suppose that the end of all things is coming. An earthquake induces them to pray. An eclipse, or any other supposed prodigy, leads men to pray if they suppose the end of the world is drawing near. A ship-wreck, or any other sudden danger, leads them to pray, Ps 107:28. So men often pray in sickness who have never prayed in days of health.

(b.) It is proper to do it. Death is an important event, and in anticipation of such an event we should pray. Who can help us then but God? Who can conduct us through the dark valley but he? Who can save us amidst the wrecks and ruins of the universe but he? Who can dissipate our fears, and make us calm amidst the convulsions of dissolving nature, but God? As that event, therefore, may come upon us at any hour, it should lead us to constant prayer; and the more so because, when it comes, we may be in no state of mind to pray. The posture in which we should feel that it would be most appropriate that the messenger of death should find us, would be that of prayer.