Download discussion questions: James 5:7-12
As James comes near to the end of his letter he has several ways of emphasizing his closing remarks. We will see his final words next week (James 5:13-20), and there is much left to cover. However, today’s passage seems to be a high point in his inspired instructions to “the twelve tribes in the Dispersion” (James 1:1).
This passage is a great illustration of several inductive study observation practices, such as:
- The connecting word “therefore”
- Repeated and related words
- An illustration to make a point
- A key word for emphasis
- The writer stating what is important
Therefore…
First, the passage begins with a “therefore” prompting the standard question,
. “What is the ‘therefore’ there for?”
Clearly, the connecting word “therefore” provides a link to what preceded the current paragraph. Last week’s discussion saw James denouncing fraudulent, self-indulgent landowners who cheated their laborers. Probably those swindled workers were among James’ audience, and they would have been reminded of the ultimate justice of the Lord of Hosts (James 5:4). “Therefore” – based on that powerful reminder – the conned Christians are exhorted to patience (v. 7a).
Repeated Words
Patience and Steadfastness
James also uses several repetitions in this brief passage to emphasize his point. Various forms of the word for “patience” occur four times in four verses (v. 7-10). A related idea, steadfastness, is used twice in verse 11. Much of this letter has been devoted to the theme of steadfast endurance in difficult circumstances, beginning with the opening verse after the standard greeting (James 1:2, “Count it all joy…”). James returns to this theme here, encouraging patience and steadfastness even during unfair treatment.
Our discussion turned to the similarities and differences of “patience” and “steadfastness” with questions like, “Can you have one without the other?” “Does one always come first?” “Is there a chicken-and-egg sequence that relates the two?” One person commented that patience was the inner state of a person’s heart, a contented peace, while steadfastness is the external expression of that patience. Others suggested that patience without steadfastness is probably very shallow, patience in words only without a deep effect on the heart. Steadfastness without patience may just be stubbornness, a rebellious, defiant attitude without a heart submitted to God.
A key command that James gives in this paragraph on patience is in verse 9, “Do not grumble.” I confess that my first impression was that people would be grumbling against the dishonest rich landlords of the preceding section. However, reading the rest of the verse (always a good idea) makes it plain that James is concerned about grumbling between believers.
Several comments in our group mentioned previous topics related to speech in this letter.
- be quick to hear, slow to speak –James 1:19
- partiality in speech to rich and poor – James 2:3
- the uncontrollable tongue – James 3:2
- cursing those made in the image of God – James 3:9
- fighting and quarreling – James 4:2
- speaking evil against a brother – James 4:11
Apparently James considered our speech to one another an important part of the theme of steadfastness in difficult circumstances. Our group discussed why this might be true. One person pointed out that grumbling is incompatible with patience, that grumbling is a warning sign of a lack of patience, or at least that patience is wearing thin. Another commented on the irony of grumbling and blaming among Christians even when the problems are caused by external enemies. Such impatient infighting weakens the Church and makes Christians even more vulnerable to the doubting and instability and double-mindedness James warned about at the beginning of the letter (James 1:6-8). True patience, even in the most difficult circumstances, avoids grumbling.
Brothers
James had been using harsh language to reprimand his readers. He had called them “adulteresses” (4:4) and seeming to separate himself from “you who say…” (4:13). He told the rich to “weep and howl” and repeatedly rebuked them (5:1-6).
In this passage he returns to the affectionate familial term “brothers” and uses the word four times, adding the intimacy of “my brothers” in verse 12. One member of our group cited the writer Joseph Hellerman, a pastor with a PhD in the social history of early Christianity.[1] Hellerman says that Biblical writers more frequently use such familial language when they are addressing difficult topics.
There are portions of [Paul’s] epistles … in which family words like “brother” occur much more frequently than they do elsewhere in the same letter.
The varying frequency with which Paul employed family language is no accident. There is a reason for it. Anthropologists have in fact noted that kinship terms are employed rather sparingly in most societies. When they do occur, family words are utilized for some very specific reasons.
…
We generally reserve family language for those times when we want to do a little social engineering; that is, when we want to get a child or a sibling or a parent to act in a way appropriate to the family relationship.[2]
The comparison in our discussion was that even we as parents often resort to that tactic to encourage our children to get along: “You girls need to act like sisters!” James’ repeated use of “brothers” in this passage about patience and not grumbling fits into that category of a call to familial solidarity.
Behold
Another word James uses several times in this passage is “Behold.” That sounds unfamiliar to our ears and will be examined in more detail below as a key word used to draw attention to his main points.
An Illustration
Biblical writers often use an illustration to communicate their message. (Think of how many times Jesus used parables). Our role is to understand the illustration and to see how it applies to what the author or speaker is saying.
Like many illustrations in Scripture, this one (the farmer in verse 7) is agricultural, a subject familiar to most of the original hearers. James himself makes the point clear: farmers have to be patient, and we should follow their example.
Farmers form an ideal illustration because, once they have planted their fields, they can do nothing to make their crops grow and produce their fruit…. Farmers, however, hardly sat idle…but rather worked hard in weeding, hoeing, fertilizing and doing whatever they could to bring their crops to full fruition.[3]
James is explicitly emphasizing the seemingly passive part of the farmer’s patience: waiting. Just as the farmer has no control over the timing of the rains, we have no control over God’s timing of “the coming of the Lord” (v. 7a, 8a). The hope and trust that the farmer has are examples of the hope and trust we should have. That hope and trust provide the basis for realistic patience.
There is also an “active” part of waiting, the “hard work of weeding, etc.” mentioned above – the farmer is “hardly idle.” A person in our discussion commented that in the weeding and other activities, the farmer is doing what he can to remove obstacles to the fruitful harvest. While James did not mention this “active” part of the farmer’s waiting, he gave what may be an example of the “weeding” process to avoid or eliminate obstacles to the fruitful harvest. “Do not grumble, brethren, against one another, that you may not be judged; behold, the Judge is standing at the doors” (James 5:9). Grumbling and strife among believers can be a serious obstacle that can undermine the patience that James commands.
In the context of a community under pressure and the impulses of ἐπιθυμία/ἡδονή [epithumia/hēdonē, desire/passion, 1:14-15; 4:1-3, mw] as they wait for the parousia [the coming of the Lord – mw], it is not surprising that James finds it necessary to warn against disunity in the community.[4]
Several members of our group acknowledged the frequency of grumbling or even anger towards others when we feel pressure from trying conditions.
Grumbling against those who are close to us is particularly likely to occur when we are under pressure or facing difficult circumstances.[5]
James has said much about the tongue, and here he brings up a specific problem with our speech. Like the farmer who sees weeding and pest control necessary parts of patience, we need to recognize the obstacles, like grumbling, that undermine our patience.
A Key Word
“Behold” is not something most of us have used in a conversation in the last week. (Let me know if you are an exception.) James used a particular word, ἰδοὺ (idou) for a specific purpose, “to drive the point home.”[6] There are a few ways a writer could do this in Greek, and James chose “a stronger particle…calling attention to the reason” [7] for what he was saying.
James had used the same word before (5:4) to bring special attention to the unfairly withheld wages of farm laborers and to stress his illustrations about the dangers of the tongue (3:4, 5b).
So what were the points James was “driving home” in using “behold” three times in this paragraph? An outline of that part of the passage was helpful in our discussion:
7 Be patient, therefore, brethren,
. until the coming of the Lord.
. Behold,
. the farmer waits
. for the precious fruit of the earth,
. being patient over it until it receives the early and the late rain.
8 You also be patient.
. Establish your hearts,
. for the coming of the Lord is at hand.
. 9 Do not grumble, brethren, against one another,
. that you may not be judged;
. Behold,
. the Judge is standing at the doors.
. 10 As an example of suffering and patience, brethren,
. take the prophets who spoke in the name of the Lord.
. Behold,
. we call those happy who were steadfast.
. You have heard of the steadfastness of Job,
. and you have seen the purpose of the Lord,
. how the Lord is compassionate and merciful.
This view shows the three instances of “behold” and the “point” James wanted to emphasize by each one.
- The example of the farmer
- The warning about the Judge
- The hope of those like Job (and the prophets) who were steadfast
As mentioned above, the patience James commends is not idle or complacent, and he reinforces the weightiness with the warning about the Judge. One member of our group pointed out that the Judge is standing at the “doors” plural. (I had not noticed that detail – a continuing reminder of the benefit and blessing of discussing God’s Word together with other believers.) As someone else said, “there is no way out, the Judge has all the exits covered.” James warns that the judgment for grumbling against each other is serious, and that judgment is inescapable.
James also provides hope in the steadfastness of Job. A member of the group commented that for most of the forty-two chapters of his story, Job was completely “in the dark” about the horrific events in his life. His steadfastness even in that darkness was blessed by God. The patience of the farmer, the reality of the Judge, and the hope and blessedness of those who are steadfast ultimately have the foundation of God’s compassionate and merciful character. No matter what circumstances we face, the providential purpose of the Lord grows out of His essentially and infinitely good character.
(As a side note, James’ mention of the prophets as examples of suffering and patience leads our discussion group into the next study. After one more meeting to discuss the conclusion of the letter of James, we will begin exploring the Minor Prophets.)
“This is important”
Interpretation doesn’t get much easier than when a writer says, “This is important.” James says something similar in verse 12: “But above all, my brethren, do not swear…” (emphasis added). Those words raised some questions in our group:
- Why bring this issue into the letter at this particular point?
- Why does he give it such importance?
Why here?
The letter James wrote is not a random collection of topics or sayings. While he moves freely between different topics, there are several consistent themes interwoven throughout the letter, such as trials, wisdom and wealth. Verse 12 seems to fit more closely with the preceding section (v. 7-11) than the next section that ends the letter (v. 20). The problem of oaths could arise from the oppression and trials the believers were facing.
“poor Christians might be ‘tempted to use oaths to fend off creditors or to obtain credit for food and other necessities,’ even knowing that prompt payment would be possible only with a miracle.”[8]
Our group also suggested that just as external trials can result in internal grumbling and strife, those outside pressures might erode the trust among believers. Sometimes oaths or swearing or even solemn promises can be efforts to re-establish trust. Damaged relationships can only be rebuilt on trust, but James indicates that swearing should not be necessary for that rebuilding.
Why so emphatic?
Even if oaths and swearing are to be avoided, as James indicates, why was he so emphatic: “Above all…”? One member of our group questioned, “How could not swearing be more important than patiently trusting God (v. 7) or other instructions in the letter or in other parts of Scripture?
When the wording of a passage seems problematic, other translations may be helpful. Another translation, Young’s Literal Translation (YLT) offered a different rendering of the beginning of the verse:
And before all things, my brethren, do not swear … (James 5:12, YLT, emphasis added.)
This alternative translation[9] was only noticed after our group had ended and only a small number remained for the continued discussion. However, that brief continuation made all the difference.
James certainly put great emphasis on his prohibition against swearing oaths:
James wants to highlight this prohibition – probably because he sees it as getting at the ultimate issue of personal integrity.[10]
The translation “before” brought out the nuance of a starting point. Personal integrity and unquestioned trustworthiness provide the foundation for the relationships among believers in the face of trials, a major theme in that letter. Straightforward communication and personal integrity can be summarized as “let your word be (an outer) yes (which is truly an inner) yes.”[11] That integrity is the prerequisite which James requires – “Before all things.”
“Before all things…”
Personal integrity, especially in our communication with others is foundational for relational health and relational holiness (relating like Jesus related). If our speech is intentionally vague or even deceptive, if we hide our true self to earn the approval of others, if we speak superficially to avoid awkward conversations, then our “Yes” and our “No” will be unreliable. Our speech will reveal the instability and the double-mindedness in our heart (James 1:8). Our behavior will be undependable.
Attempts to obey the instructions in this letter or in any other parts of Scripture will be hollow or hypocritical. Personal integrity must come before genuine patience, before we can control our tongue, before we can respond to trials with joy, before we can treat others without partiality, before we can be authentic doers of the word. Before anything else James has said, our personal integrity and honest transparency must be unquestioned whenever we speak.
[1] Joseph H. Hellerman, Why We Need the Church to Become More Like Jesus: Reflections about Community, Spiritual Formation, and the Story of Scripture (Eugene, Oregon: Wipf and Stock Publishers, 2017), 77.
[2] Joseph H. Hellerman, When the Church Was a Family: Recapturing Jesus’ Vision for Authentic Christian Community (Nashville: B&H Publishing Group, 2009), 88.
[3] Craig L. Blomberg, Mariam J. Kamell, James, Zondervan Exegetical Commentary on the New Testament (Grand Rapids, Michigan: Zondervan, 2008), 226-227, emphasis in the original.
[4] Peter H. Davids, The Epistle of James, The New International Greek Testament Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., 1982), 184.
[5] Douglas J. Moo, The Letter of James, The Pillar New Testament Commentary (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2000), 224.
[6] Peter H. Davids, The Epistle of James, The New International Greek Testament Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., 1982), 186.
[7] Peter H. Davids, The Epistle of James, The New International Greek Testament Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., 1982), 185, 186.
[8] Craig L. Blomberg, Mariam J. Kamell, James, Zondervan Exegetical Commentary on the New Testament (Grand Rapids, Michigan: Zondervan, 2008), 231, citing Baker.
[9] For additional comments on the translation as “before” rather than “above” see the article “James 5:12 – “Above all…”.
http://www.goodnotsafe.com/james-512-above-all/
[10] Douglas J. Moo, The Letter of James, The Pillar New Testament Commentary (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2000), 232.
[11] Peter H. Davids, The Epistle of James, The New International Greek Testament Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., 1982), 190.