Have You Ever Said, Lord Give Me Patience, and I Want It NOW ?
Total Page：16
File Type：pdf, Size：1020Kb
Be Patient
(James 5:7–11)
Introduction:
Have you ever said, “Lord give me patience, and I want it NOW”?
The word “patient” or “patience” is used 49 times in the King James version of the Bible, and 46 of those are in the New Testament, and seven of those are in the epistle of James.
Remember this one? (Romans 5:3) And not only so, but we glory in tribulations also: knowing that tribulation worketh patience;
Notice the occurrences in James’ epistle… (James 1:3-4) Knowing this, that the trying of your faith worketh patience. {4} But let patience have her perfect work, that ye may be perfect and entire, wanting nothing. patience – Greek 5281. hupomone, hoop-om-on-ay'; from G5278; means cheerful (or hopeful) endurance, constancy:--enduring, patience, patient continuance (waiting).
(James 5:7-8) Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. {8} Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh. patience – Greek 3114. makrothumeo, mak-roth-oo-meh'-o; from the same as G3116; to be long-spirited, i.e. (obj.) forbearing or (subj.) patient:--bear (suffer) long, be longsuffering, have (long) patience, be patient, patiently endure.
(James 5:10-11) Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience (3114). {11} Behold, we count them happy which endure. Ye have heard of the patience (5281) of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy.
As Warren Wiersbe said… James used two different words for patience. In James 5:7-8; 10 it was the word “long-tempered.” The words “endure” and “Patience” in James 5:11 literally mean “to remain under” and speak of endurance under great stress. Patience means “to stay put and stand fast when you’d Like to run away.” Many Greek scholars think that “long-suffering” refers to patience with respect to persons, while “endurance” refers to patience with respect to conditions or situations.
Somebody said… This would be a wonderful world if we showed as much patience in all things as we do in waiting for a fish to bite.
9054. Dad “Albert” Calms Self A man was walking through a supermarket with a screaming baby in the shopping cart. A woman nearby noticed that time and again the man would calmly say: “Keep calm, Albert. Keep calm, Albert.” Finally, in admiration for the man’s patience as the child continued to wail, the woman walked up to him and said: “Sir, I must commend you for your patience with baby Albert.” To which the man replied, drawing himself up: “Madam, I am Albert!” —The Possible Years
As James re-visits this idea of patience in his epistle, he presents a great lesson on the subject. I. In This Lesson On Patience, James Mentions The Expectant Planter (James 5:7)
A. He Refers To A Connection Be patient therefore Albert Barnes said… [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.
B. He Refers To A Coming unto the coming of the Lord John MacArthur said… Three times in this section (vv. 7, 8, 9), James refers to the believer’s great hope, the second coming of the Lord Jesus Christ. The realization that things won’t always be as they are now, that believers are headed for “the city … whose architect and builder is God” (Heb. 11:10), provides great hope for those undergoing persecution. For that reason, the more persecuted a church is the more eagerly it anticipates the return of Jesus Christ; conversely, an affluent, indulgent, worldly church has little interest in the Lord’s return. Parousia (coming) is an important New Testament eschatological term. It is the most commonly used term in the New Testament epistles for the second coming of Jesus Christ (cf. 1 Cor. 15:23; 1 Thess. 2:19; 3:13; 4:15; 5:23; 2 Thess. 2:1, 8; 2 Pet. 1:16; 3:4; 1 John 2:28; cf. Matt. 24:3, 27, 37, 39). Parousia refers to more than just coming; it includes the idea of “presence.” Perhaps the best English translation would be “arrival.” The church’s great hope is the arrival of Jesus Christ when He comes to bless His people with His presence. That glorious truth appears in more than 500 verses throughout the Bible.
C. He Refers To A Comparison Behold, the husbandman waiteth behold – Greek 2400. idou, id-oo'; second pers. sing. imper. mid. of G1492; used as imper. lo!:--behold, lo, see. husbandman – Greek 1092. georgos, gheh-ore-gos'; a land-worker, i.e. farmer:--husbandman. waiteth – Greek 1551. ekdechomai, ek-dekh'-om-ahee; from G1537 and G1209; to accept from some source, i.e. (by impl.) to await:--expect, look (tarry) for, wait (for). MacArthur further says… To further reinforce his point that believers need to wait patiently for the second coming, James described a familiar scene using a simple, straightforward illustration. The farmer, he points out, waits for the precious produce of the soil, being patient about it, until it gets the early and late rains. The farmer would have been a tenant farmer or small landowner. Having planted his crops, he waits expectantly for the precious produce of the soil—his crops—to come in. That depends on something outside of his control; God’s providentially bringing together all the elements needed for the crops to grow. Those crops are precious or valuable to him because he depends on them for his existence. All he can do is to be patient (from makrothumeō, the same word used earlier in the verse) as he waits eagerly for the crops to come in.
D. He Refers To A Crop the precious fruit of the earth precious – Greek 5093. timios, tim'-ee-os; includ. the comp. timioteros, tim-ee-o'-ter-os; and the superl. timiotatos, tim-ee-o'-tat-os; from G5092; valuable, i.e. (obj.) costly, or (subj.) honored, esteemed, or (fig.) beloved:--dear, honourable, (more, most) precious, had in reputation. fruit – Greek 2590. karpos, kar-pos'; prob. from the base of G726; fruit (as plucked), lit. or fig.:--fruit. Barnes said… [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 season; 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.
E. He Refers To A Conditioning until he receive the early and latter rain The Jamieson, Fausset, and Brown Commentary says… Until he receive - ‘until it receive’ (Alford). The receiving of the early and latter rains is not the object of his hope, but the harvest, to which those rains are the preliminary. The early rain fell at sowing time, about November or December; the latter rain, about March or April, to mature the grain for harvest. The latter rain that shall precede the spiritual harvest will probably be another Pentecost-like effusion of the Holy Spirit.
Not only does James mention the expectant planter, but…
II. In This Lesson On Patience, James Mentions The Encouraging Prospect (James 5:8)
As mentioned earlier, according to Warren Wiersbe, the type of patience that James is talking about in verse 8 is a long-suffering with respect to people. What if God had the same type of patience with us that we have with other people, people that do us wrong like those rich men described in verses 1 thru 6? If God dealt with us the way we so often deal with others, we would all be in a mess!
The Life Change Series from NavPress says… Patience is “not so much the brave endurance of afflictions... as the self-restraint which enables the sufferer to refrain from hasty retaliation. The opposites of ‘patience’ in this sense are wrath and revenge.” Scripture uses this Greek word for God’s patience—His slowness to punish us as we deserve, His generosity in giving time for us to repent, and His eagerness to make allowances. God’s patience is the reason why the Lord’s coming is delayed, for that will be the Day of Judgment. Since God is postponing that day out of patience, we too should be patient in awaiting justice. The alternatives— “vindictiveness and despair”—must both be rejected.
A. He Tells His Readers To Live In The Former Example (James 5:8) Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh. patient – Greek 3114. makrothumeo, mak-roth-oo-meh'-o; from the same as G3116; to be long-spirited, i.e. (obj.) forbearing or (subj.) patient:--bear (suffer) long, be longsuffering, have (long) patience, be patient, patiently endure. The Theological Dictionary of the New Testament says of this word “patient” (NT:3114)… In connection with kakopatheia (“suffering” in verse 10), (endurance of) affliction and hupomone (“endure” and “patience” in verse 11), persistence, it (patience) comes to suggest a triumphant steadfastness which does not come from the heroic depths of one’s own heart but from certainty of the proximity of the parousia, (“the coming”), of the Lord who is Judge (v. 10). Awareness of the nearness of Christ quenches angry feelings (against opponents and all overhasty sighings and murmurings against brothers since both parties will stand before this Judge), produces triumphant steadfastness, and confers the certainty of fruit. There is an evident connection to verse 7 seen in the word “also.” Just as there must be patience in the man of the farm, there must ALSO be patience in the man of faith. Matthew Henry said… This Christian patience is not a mere yielding to necessity, as the moral patience taught by some philosophers was, but it is a humble acquiescence (submission) in the wisdom and will of God, with an eye to a future glorious recompense. With this type of patience, there is an agreement with God’s heart. And then, with this type of patience, there is an anticipation of God’s harvest. As Matthew Poole’s Commentary said… Be ye also patient; viz. in expectation of your harvest, and the fruit of your labours, as the husbandman is in looking for his. Barnes said… [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. Like the farmer, the patient disciple believes in the law of sowing and reaping and knows that difficult people will certainly reap the seeds of discord and malice that they have sown.
B. He Tells His Readers To Lay A Foundational Experience (James 5:8) Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh. stablish – Greek 4741. sterizo, stay-rid'-zo; from a presumed der. of G2476 (like G4731); to set fast, i.e. (lit.) to turn resolutely in a certain direction, or (fig.) to confirm:--fix, (e-) stablish, stedfastly set, strengthen. hearts – Greek 2588. kardia, kar-dee'-ah; prol. from a prim. kar (Lat. cor, "heart"); the heart, i.e. (fig.) the thoughts or feelings (mind); also (by anal.) the middle:--(+ broken-) heart (-ed). Based on the meanings of these words, James is saying that we should have our thoughts and feelings resolutely turned in the right direction, towards the Lord and in anticipation of His coming. Matthew Poole said… Stablish your hearts; let your hearts be stedfast in faith and constant in holiness, encouraging yourselves to both by the coming of the Lord. Consider the notation that A. T. Robertson gave of this word “stablish”… Stablish steerixate. First aorist active imperative (You have your hearts stablished) of steerizoo, an old verb, (from steeringx), a support) to make stable, as in Luke 22:32; 1 Thessalonians 3:13. Cf. (Luke 22:32) But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren. Cf. (1 Thessalonians 3:13) To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints. John MacArthur wrote… James further exhorted his readers to strengthen (stablish) their hearts. Strengthen is from stērizō, a word meaning “to make fast,” “to establish,” or “to confirm.” In Luke 9:51this term is used to describe Jesus’ resolute determination to go to Jerusalem, although He knew He faced death when He arrived there. It is a word denoting resoluteness, firm courage, an attitude of commitment to stay the course no matter how severe the trial. Stērizō derives from a root word meaning “to cause to stand,” or “to prop up.” James urges those about to collapse under the weight of persecution to prop themselves up with the hope of the Savior’s return. Spiritual strengthening is seen elsewhere in Scripture as the gracious work of the Holy Spirit (e.g., Eph. 3:14–19; 1 Thess. 3:12–13; 2 Thess. 2:16–17; 1 Pet. 5:10), but is here presented as the believer’s responsibility. This is another instance of the profound tension between divine provision and human responsibility that permeates doctrinal truth. Christians are not to “let go and let God,” nor are they to view the Christian life as one of legalistic self-effort. Instead, they are to live as if everything depends on them, knowing that it all depends on God (cf. Phil. 2:12–13).
C. He Tells His Readers To Look For The Future Event (James 5:8) Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh. coming – Greek 3952. parousia, par-oo-see'-ah; from the pres. part. of G3918; a being near, i.e. advent (often, return; spec. of Christ to punish Jerusalem, or finally the wicked); (by impl.) phys. aspect:--coming, presence. draweth nigh – Greek 1448. eggizo, eng-id'-zo; from G1451; to make near, i.e. (reflex.) approach:--approach, be at hand, come (draw) near, be (come, draw) nigh. Based on the meanings of these words, we might even say that His nearness is near. A. T. Robertson said that the phrase “draweth nigh” is… A common verb, to draw near (from engus), in James 4:8, for drawing near. Same form used by John in his preaching (Matthew 3:2). In 1 Peter 4:7 the same word appears to have an eschatological sense as apparently here. How “near” or “nigh” did James mean? Clearly, it could only be a hope, for Jesus had distinctly said that no one knew when he would return. We know what James knew (to an even stronger degree than James knew); that His coming is closer than it’s ever been. The Life Change Series from NavPress says… Peter, Paul, John, and Jesus Himself all use the word parousia to refer to Jesus’ second coming in glory. The word “was current among the Greeks to describe the official visits of a monarch to a city within his dominions. On such state occasions the royal ‘presence’ (for that is the literal meaning of the word) was such that none could fail to recognize the Sovereign for what in fact he was. By the use of this word... for the second coming of Christ, that second coming is contrasted with His first.” The Man born in an animals’ feed trough and executed as a criminal “came, so to speak, incognito.” But when Christ returns in glory as Judge and Lord, there will be no doubting His identity.
Vance Havner said… Throughout the Bible the word is Wait. The world wants a push-button millennium, but the Christian awaits The Unhurried Dawn. (Song at Twilight)
Arthur Pink wrote… It was because Moses tarried so long in the mount that Israel grew weary of waiting and gave way to their lusts —a warning to us not to relax our vigilance. How long had the Old Testament saints to wait for His first advent! “Behold the husbandman waiteth for the precious fruit of the earth and hath long patience for it...be ye also patient: stablish your hearts” (James 5:7, 8), exercising faith and hope. (Practical Christianity)
Illustration: Waiting on Gary to pull up in his 1980 Chevrolet Monza.
III. In This Lesson On Patience, James Mentions The Explicit Principle (James 5:9)
Warren Wiersbe indicated that James’ farmer analogy could still have implications here in this verse. Wiersbe said… Nor does the fanner get into fights with his neighbors. One of the usual marks of farmers is their willingness to help one another. Nobody on the farm has time or energy for disputes with the neighbors. James must have had this in mind when he added, “Don’t grumble against each other, brothers, or you will be judged” (James 5:9, NIV). Impatience with God often leads to impatience with God’s people, and this is a sin we must avoid. If we start using the sickles on each other, we will miss the harvest!
A. There Is A Command In This Warning (James 5:9) Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door. 1. Notice The Implications Of This Word grudge – Greek 4727. stenazo, sten-ad'-zo; from G4728; to make (intrans. be) in straits, i.e. (by impl.) to sigh, murmur, pray inaudibly:--with grief, groan, grudge, sigh. W. E. Vine’s Expository Dictionary of Biblical Words says that that this word (stenazo – NT:4727) means… “To groan” (of an inward, unexpressed feeling of sorrow), is translated “with grief” in Hebrews 13:17 (marg. “groaning”). It is rendered “sighed” in Mark 7:34; “groan,” in Romans 8:23; 2 Corinthians 5:2,4; “murmur,” in James 5:9, RV (KJV, “grudge”). 2. Notice The Impatience Of This Word Albert Barnes said… [Grudge not one against another] Margin, “groan, grieve.” The Greek word stenazoo means, “to sigh, to groan,” as of persons in distress, (Romans 8:23 ;) and then to sigh or groan through impatience, fretfulness, ill- humor; 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, honored, 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.
B. There Are Consequences For Such Wrongdoing (James 5:9) Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door. condemned – Greek 2632. katakrino, kat-ak-ree'-no; from G2596 and G2919; to judge against, i.e. sentence:-- condemn, damn. As A. T. Robertson said, there is here… Reminiscence of the words of Jesus in Matthew 7:1.
John Calvin wrote… Be not querulous one against another; lest ye be condemned. We may, indeed, groan, when any evil torments us; but he means an accusing groan, when one expostulates with the Lord against another. And he declares that thus they would all be condemned, because there is no one who does not offend his brethren, and afford them an occasion of groaning. Now, if everyone complained, they would all have accused one another; for no one was so innocent, that he did not do some harm to others. Barnes said… [Lest ye be condemned] That is, for judging others with this spirit – for this spirit is in fact judging them. Compare to Matthew 7:1.
C. There Is A Comment About The Watcher (James 5:9) Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door. A. T. Robertson wrote… Standeth before the doors pro toon thuroon hesteeken. Perfect active indicative of histeemi, “is standing now.” Again like the language of Jesus in Matthew 24:33 epi thurais and Mark 13:29. Jesus the Judge is pictured as ready to enter for the judgment. Matthew Henry said… Think how short your waiting time may possibly be: The coming of the Lord draweth nigh, v. 8; behold, the Judge standeth before the door, v. 9. Do not be impatient, do not quarrel with one another; the great Judge, who will set all to rights, who will punish the wicked and reward the good, is at hand: he should be conceived by you to stand as near as one who is just knocking at the door.” The coming of the Lord to punish the wicked Jews was then very nigh, when James wrote this epistle; and, whenever the patience and other graces of his people are tried in an extraordinary manner, the certainty of Christ’s coming as Judge, and the nearness of it, should establish their hearts. The Judge is now a great deal nearer, in his coming to judge the world, than when this epistle was written, nearer by above seventeen hundred years; and therefore this should have the greater effect upon us. The Jamieson, Fausset, and Brown Commentary says… Judge standeth before the door - referring to Matthew 24:33. It ought to be translated here, as there, ‘doors.’ plural. The phrase means ‘is near at hand,’ … cf. “the everlasting doors,” Psalms 24:7, whence He shall come forth). The Lord’s coming to destroy Jerusalem primarily; ultimately, His coming visibly to judgment.
Illustration: The little girl who told Angie at Camp Joy, “You think you’re perfect, but you ain’t.”
I came across this devotional thought from an issue of “Our Daily Bread”…
To those Christians who are always in a hurry, here’s some good advice from the 19 th-century preacher A.B. Simpson:
“Beloved, have you ever thought that someday you will not have anything to try you, or anyone to vex you again? There will be no opportunity in heaven to learn or to show the spirit of patience, forbearance, and longsuffering. If you are to practice these things, it must be now.” Yes, each day affords countless opportunities to learn patience. Let’s not waste them.
Commenting on our need for this virtue, M.H. Lount has said, “God’s best gifts come slowly. We could not use them if they did not. Many a man, called of God to...a work in which he is pouring out his life, is convinced that the Lord means to bring his efforts to a successful conclusion. Nevertheless, even such a confident worker grows discouraged at times and worries because results do not come as rapidly as he would desire. But growth and strength in waiting are results often greater than the end so impatiently longed for. Paul had time to realize this as he lay in prison. Moses must have asked, ‘Why?’ many times during the delays in Midian and in the wilderness. Jesus Himself experienced the discipline of delay in His silent years before His great public ministry began.” God wants us to see results as we work for Him, but His first concern is our growth. That’s why He often withholds success until we have learned patience. The Lord teaches us this needed lesson through the blessed discipline of delay.
Another excerpt from “Our Daily Bread” said… The purposes of God often develop slowly because His grand designs are never hurried. The great New England preacher Phillips Brooks was noted for his poise and quiet manner. At times, however, even he suffered moments of frustration and irritability. One day a friend saw him feverishly pacing the floor like a caged lion. “What’s the trouble, Mr. Brooks?” he asked. “The trouble is that I’m in a hurry, but God isn’t!” Haven’t we felt the same way many times?
James is encouraging patience in his readers as he mentions the subject of patience both in chapter 1, verses 3 and 4, and then again in chapter 5, verses 7 and 8 and 10 and 11.
IV. In This Lesson On Patience, James Mentions The Exemplary Prophets (James 5:10)
In verse 10 and verse 11, James points us to some Old Testament patterns of patience. In verse 11, he mentions Job. But here in verse 10, he points us to the prophets.
The Thayer’s Greek Lexicon says of this word “prophets” (NT:4396 – prophetes) that it means… One who speaks forth, speaks out; (To be a prophet means) ‘to divulge,’ ‘make known,’ ‘announce,’ therefore properly, equivalent to interpreter; hence, an interpreter or spokesman for God; one through whom God speaks; one who speaks forth by divine inspiration; an interpreter of oracles (whether uttered by the gods or the or of other hidden things; a foreteller, soothsayer, seer. In the New Testament “one who, moved by the Spirit of God and hence, his … spokesman, solemnly declares to men what he has received by inspiration, especially future events, and in particular such as relate to the cause and kingdom of God and to human salvation. (The word “prophet” also referred to) a poet (because poets were believed to sing under divine inspiration):
John MacArthur wrote… To further encourage believers to endure unjust suffering, James pointed out the example of the prophets who had endured suffering with patience. Suffering is from kakopatheia, a compound word from kakos (“evil”) and pathos (“to suffer”); patience translates makrothumia, which refers to patience with people (cf. the discussion of v. 7above). The prophets (the Old Testament prophets, including John the Baptist) serve as a fitting example of those who patiently endured evil treatment from people because they spoke in the name of the Lord. To so speak was their function (cf. Jer. 20:9), as the oft-repeated Old Testament phrase “thus says the Lord” attests. The name of the Lord represents all that He is, does, and wills. The prophets were God’s spokesmen.
The rejection of God’s spokesmen is a familiar and tragic theme in Israel’s history. Jesus denounced the Pharisees as the “sons of those who murdered the prophets” (Matt. 23:31). Later in that chapter, Jesus described Jerusalem (symbolic of the entire nation of Israel) as the city “who kills the prophets and stones those who are sent to her” (v. 37). Stephen, on trial before the Sanhedrin, challenged them, “Which one of the prophets did your fathers not persecute? They killed those who had previously announced the coming of the Righteous One, whose betrayers and murderers you have now become” (Acts 7:52; cf. Neh. 9:26; Dan. 9:6).
The persecution endured by Israel’s prophets is a sad litany of rejection and abuse. Moses had to put up with the stiff-necked, rebellious Israelites who left Egypt (Ex. 17:4). David was hunted by Saul as remorselessly as one hunts a partridge in the mountains (1 Sam. 18:5–26:25). Elijah faced hostility from the evil king Ahab (1 Kings 18:17; 21:20) and his wicked wife, Jezebel (1 Kings 19:1–2). Jeremiah endured opposition throughout his ministry (cf. Jer. 18:18; 20:1–2; 26:8; 32:2; 37:13–16; 38:1–6; 43:1–4; 44:15–19), bringing him such sorrow that he became known as the weeping prophet. Ezekiel endured the death of his wife during the course of his ministry (Ezek. 24:15–18). Daniel was torn from his homeland as a young boy and later thrown into a den of lions because of his faithfulness to God (Dan. 6:1ff.). Hosea endured a heartbreaking marriage (Hos. 1:2), Amos faced lies and scorn (Amos 7:10–13), and John the Baptist was imprisoned and beheaded for his testimony to God’s truth (Matt. 14:10). Hebrews 11commends a host of prophets who, although not as well known as those mentioned above, were no less faithful. The patience under trials exhibited by those faithful prophets should provide encouragement for believers to run the Christian race with diligence and faithfulness (Heb. 12:1), no matter how severe the persecution. A. T. Robertson in his Word Pictures in the New Testament said of the word example… For an example hupodeigma. A late word for the old paradeigma, from hupodeiknumi, to copy under, to teach (Luke 6:47), here for copy to be imitated as in John 13:15, as a warning (Heb 4:11).
Thus, James is saying ‘Let the prophets be our teachers. Let us copy them and imitate them. Let them be our paradigm and pattern of patience.’
And he says they were patient or longsuffering when it came to “suffering affliction.”
Vincent’s Word Studies in the New Testament says… Of suffering affliction kakopatheias. Only here in the New Testament. The word does not mean the endurance of affliction, but affliction itself. Hence, the English Revised Version (1885) rightly has: suffering.
Literally, James says that the prophets are an example of ‘hardship’ and “patience.”
As we look at their example and what James has to say about it, notice that…
A. When It Comes To Dealing With Affliction, There Is Preaching Involved (James 5:10) Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience. I say “preaching” because that is the meaning of the word spoken… spoken – Greek 2980. laleo, lal-eh'-o; a prol. form of an otherwise obsol. verb; to talk, i.e. utter words:--preach, say, speak (after), talk, tell, utter. A. T. Robertson said… In the name of en too onomati. As in Jeremiah 20:9. With the authority of the Lord. Often throughout history, it is the proclamation of God’s truth that has brought the affliction and hardship. As Adam Clarke wrote… [Take, my brethren, the prophets] The prophets who had spoken to their forefathers by the authority of God, were persecuted by the very people to whom they delivered the divine message; but they suffered affliction and persecution with patience, commending their cause to him who judgeth righteously; therefore, imitate their example. Are those who preach and proclaim God’s message with God’s authority the only ones who are afflicted? No. For as Paul reminded us… (2 Timothy 3:12) Yea, and all that will live godly in Christ Jesus shall suffer persecution.
B. When It Comes To Dealing With Affliction, There Is Patience Involved (James 5:10) Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience.
Albert Barnes said… 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. Matthew Henry wrote… Observe here, The prophets, on whom God put the greatest honour, and for whom he had the greatest favour, were most afflicted: and, when we think that the best men have had the hardest usage in this world, we should hereby be reconciled to affliction. Observe further, Those who were the greatest examples of suffering affliction were also the best and greatest examples of patience: tribulation worketh patience. Cf. (Romans 5:3) And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; A. T. Robertson noted… Of patience makrothumias. Like makrothumeoo in James 5:7. See both makrothumia and hupomonee in Colossians 1:11 (the one restraint from retaliating, the other not easily succumbing). (Colossians 1:11) Strengthened with all might, according to his glorious power, unto all patience (hupomone) and longsuffering (makrothumia) with joyfulness;
C. When It Comes To Dealing With Affliction, There Is Prayer Involved (James 5:13) Is any among you afflicted? Let him pray. Is any merry? Let him sing psalms. What better recourse do we have than prayer? As the Irishman Joseph Scriven wrote… Have we trials and temptations? Is there trouble anywhere? We should never be discouraged; take it to the Lord in prayer. The Theological Dictionary of the New Testament says… “To pray,” “to pray to,” “to ask,” “prayer,” “petitionary prayer.” While deísthai almost always denotes asking, proseúchesthai contains no narrower definition of content and refers to calling on God.
The IVP New Testament Commentary made an interesting observation about what James is saying in these verses… It is valuable for us that James makes grumbling his singular point of application. We might want to sidestep this behavior while we try to practice patience in other ways. The trials being faced by those suffering Christians would have put their patience to the test and given plenty of opportunity for bickering and criticizing. The same happens in the church today, even when the Christians are more affluent and the trials more contemporary: “difficult marriages, frustrated dreams, demotions at work, commotions at home, insomnia, high blood pressure, allergies, credit-card bills and insecurity” (Webster 1991:149). Christians lose patience with each other under these pressures, and the church becomes infected with a readiness to criticize and blame. James would correct the problem with a renewed vision of the imminently returning Christ, particularly emphasizing that he comes as Judge.
V. In This Lesson On Patience, James Mentions The End Product … The Prize Of Pity (James 5:11)
Again, in verse 10 and verse 11, James points us to some Old Testament patterns of patience. In verse 10, he pointed to the pattern of the prophets. But here in verse 11, he points to the pattern of the patriarch named Job. As we consider this verse…
A. Notice How We Are Blessed By The Painful Life (James 5:11) Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy. John MacArthur says that the verse is speaking of those who are… Patiently enduring trials: it is common knowledge that God has blessed those who have so endured. Endured translates a form of the verb hupomenō, which is related to the noun translated “endurance” in 1:3–4. As noted in the earlier discussion of verse 7, that word refers to patiently enduring difficult circumstances. People who endure are the objects of divine favor. Paul understood this and revealed it in the rich words of 2 Corinthians 12:7–10. 1. Observe How The Blessedness Of The Burdened Is Discernible Behold Vine’s Expository Dictionary of Biblical Words says that the word “Behold” (NT:2400 – idou) means… “To see,” calling attention to what may be seen or heard or mentally apprehended in any way. The Thayer’s Greek Lexicon says that the word gives… A peculiar vivacity (exuberance, liveliness) to the style by bidding the reader or hearer to attend to what is said. 2. Observe How The Blessedness Of The Burdened Is Defined we count them happy which endure Albert Barnes said… [Behold, we count them happy which endure] The word rendered “we count them happy” makarizomen, occurs only here and in Luke 1:48, where it is rendered “shall call me blessed.” The word makarios (blessed, or happy,) however, occurs often. See Matthew 5:3-11; 11:6; 13:6. The sense here is, we speak of their patience with commendation. They have done what they ought to do, and their name is honored and blessed. Adam Clarke wrote… [We count them happy which endure.] According to that saying of our blessed Lord, “Blessed are ye when men shall persecute and revile you … for so persecuted they the prophets which were before you” (Matthew 5:11, etc.). Vine’s Expository Dictionary of Biblical Words says that to “endure”… Denotes “to abide under, to bear up courageously” (under suffering). Marvin Vincent noted the verb tense saying… Endure hupomenontas. Present participle. But the later texts read hupomeinantas, the aorist participle, “which endured”; referring to the prophets in the past ages.
B. Notice How We Are Brought To The Patriarch Listed (James 5:11) Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy. 1. The Verse Reminds Us That Job Had A Patience Ye have heard of the patience of Job heard – Greek 191. akouo, ak-oo'-o; a prim. verb; to hear (in various senses):--give (in the) audience (of), come (to the ears), ([shall]) hear (-er, -ken), be noised, be reported, understand. patience – Greek 5281. hupomone, hoop-om-on-ay'; from G5278; cheerful (or hopeful) endurance, constancy:-- enduring, patience, patient continuance (waiting). A. T. Robertson mentions the idea that they had heard it in the synagogues. He said that Job “had become a stock illustration of loyal endurance.” As MacArthur said… The incredible story of the endurance of Job amid his trials was one of the most popular stories in Jewish history. Barnes said… [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. Adam Clarke said… [Ye have heard of the patience of Job] Stripped of all his worldly possessions, deprived at a stroke of all his children, tortured in body with sore disease, tempted by the Devil, harassed by his wife, and calumniate by his friends, he nevertheless held fast his integrity, resigned himself to the divine dispensations, and charged not God foolishly. John Calvin wrote… If, however, it be asked, Why does the Apostle so much commend the patience of Job, as he had displayed many signs of impatience, being carried away by a hasty spirit? To this I reply, that though he sometimes failed through the infirmity of the flesh, or murmured within himself, yet he ever surrendered himself to God, and was ever willing to be restrained and ruled by him. Though, then, his patience was somewhat deficient, it is yet deservedly commended. 2. The Verse Reminds Us That Jesus Had A Purpose have seen the end of the Lord The New American Standard states the verse like this… “We count those blessed who endured. You have heard of the endurance of Job and have seen the outcome of the Lord’s dealings, that the Lord is full of compassion and is merciful.” MacArthur says… There were at least four important divine purposes for Job’s suffering: to test his faith and prove it genuine; to thwart Satan’s attempt to destroy that faith; to strengthen Job’s faith and enable him to see God more clearly; and to increase Job’s blessedness. All those purposes were realized because despite all his trials Job remained loyal to God. The book of Job closes by enumerating God’s blessing of his loyal, faithful servant (in Job 42:10-17). Barnes said… [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 honor.
C. Notice How We Are Beloved By The Pitiful Lord (James 5:11) Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy. When James says that the Lord is “very pitiful,” he is not using the word “pitiful” as we use it to convey the idea of deplorable or contemptible or sorry or disgraceful. Rather, in the context, it means ‘full of pity.’ 1. James Mentions The Tremendous Quantity Of The Lord’s Compassion very pitiful James doesn’t just say that He is ‘pitiful,’ but he says that the Lord is “very pitiful.” very pitiful – Greek 4184. polusplagchnos, pol-oo'-splankh-nos; from G4183 and G4698 (fig.); extremely compassionate:--very pitiful. 4183. polus, pol-oos'; includ. the forms from the alt. pollos; (sing.) much (in any respect) or (plur.) many; neut. (sing.) as adv. largely; neut. (plur.) as adv. or noun often, mostly, largely:--abundant, + altogether, common, + far (passed, spent), (+ be of a) great (age, deal, -ly, while), long, many, much, oft (-en [-times]), plenteous, sore, straitly. 4698. splagchnon, splangkh'-non; prob. strengthened from splen, (the "spleen"); an intestine (plur.); fig. pity or sympathy:--bowels, inward affection, + tender mercy. MacArthur said… It literally means “many-boweled,” reflecting the Hebrew idiom which spoke of the bowels or stomach as the seat of emotion. To say that God is “many-boweled” is to affirm that He has an enormous capacity for compassion. A. T. Robertson says that the phrase means that the Lord is “very kind.”
2. James Mentions The Tender Quality Of The Lord’s Compassion tender mercy – Greek 3629. oiktirmon, oyk-tir'-mone; from G3627; compassionate:--merciful, of tender mercy. John Calvin said… He has called it the end of the Lord, because it is his work to give a prosperous issue to adversities. If we do our duty in bearing evils obediently, he will by no means be wanting in performing his part. Hope directs us only to the end; God will then shew himself very merciful, however rigid and severe he may seem to be while afflicting us.
Conclusion:
9067. The Moon And Barking Dogs A certain judge was constantly annoyed by the sneering remarks of a certain “wise cracking” and abusive attorney. Instead of cracking down on the lawyer and silencing him, the judge would only smile and chew his pencil until people wondered at his patience. At a dinner someone asked him, “Judge, why don’t you slap down that wise guy lawyer?” The judge laid down his knife and fork and resting his chin on his hands said, “Up in our town there lives a widow who has a dog which whenever the moon shines, goes out and barks all night at the moon.” Then the judge quietly resumed eating. One of the company asked, “But judge, what about the dog and the moon?” And he replied, “Oh, well the moon just keeps right on shining!” Oh, for grace (and patience) today to keep on shining for Christ amidst all the barking dogs.