Abstract
Individually and collectively, we in wealthy, technologically-driven North America are short on patience. As an advertisement for a new smartphone promised to deliver, we want “everything—to go.” We want the world at our fingertips and we want it now. In such a society, the words of James 5:7–11 sound disconcerting, even jarring. In this text, the writer urges readers to live lives characterized by patience, even while suffering. Such patience should influence how we treat each other in the community and is ultimately grounded in the very character of God.
To be sure, the recipients of James’ epistle were probably in a very different socioeconomic location than many of us today. The greeting of the letter (1:1) suggests that it was addressed to Jewish Christians living outside Palestine. Concerns raised repeatedly in the letter point to issues with which this community was struggling, and one of those was surely wealth and poverty (1:9–11; 2:1–7, 14–17; 4:13–5:6). Although the church included wealthy people (see the warnings in 2:1ff. and 4:13ff.), James’s readers were probably, for the most part, the “poor,” who were suffering because of socioeconomic disparities and oppression by the “rich” (1:9; 2:6).
In a literary apostrophe just prior to our text (5:1–6), James castigates the rich non-believers who defraud their workers and, in words reminiscent of 1:9–11, warns them of the fleeting value of their earthly treasures and of the eternal condemnation to come. In 5:7–11, the audience changes, however. Throughout the letter, James has addressed his readers as “brothers (and sisters)” (adelphoi), and he now uses the term three times in close succession (vv. 7, 9, 10). Perhaps these Christian “brothers (and sisters)” are even among the laborers and harvesters suffering unjust treatment at the hands of the rich (5:4).
In light of these circumstances, how should the recipients of this epistle live? The answer: with patience. That this is the “punch line” of James 5:7–11 is evident from the vocabulary and structure of the text. This short unit is dominated by two Greek synonyms: “to be patient” (makrothymein), appearing three times as a verb (vv. 7–8) and once as a noun (v. 10), and “to endure” (hupomenein), also in verb and noun form (v. 11). The text consists of three sub-units (vv. 7–8, 9, 10–11), each beginning with the vocative adelphoi, each including the particle idou (“see,” but often left untranslated), and each including at least one imperative verb. The first and third of these sub-units focus on the theme of patience or endurance, and in each, James provides one or two examples for the believer to emulate. Although the middle sub-unit (v. 9) seems to be unrelated to the verses framing it, we will see that it, too, relates to a life characterized by patience. Like wealth and poverty, this emphasis on patient endurance is one of many recurring themes in the epistle and appears also in 1:2–4, 12.
James urges his audience to be patient while they wait for the “arrival” (parousia) of the Lord (vv. 7, 8). Although “the Lord” could mean “God,” the word parousia is used consistently throughout the NT to refer to the return of Christ, not the future judgment of God. Thus, James is most likely here alluding to the coming of Christ in glory at the end of the age. James’ readers should be patient not only while they wait for the parousia (v. 7) but also because it is “near” (ēngiken, v. 8)—a word that Jesus uses in the Gospels to announce the advent of the reign of God. Their hope, like the hope of the poor in the OT, lies not in themselves but in God their Savior, who has come near to them in the person of Jesus.
This does not mean, however, that James’ exhortation to be patient in the face of oppressive circumstances encourages passivity. In this text, James urges his readers to an active patience and calls them to faithful living while they wait. Parallel to the double imperative to “be patient” is the admonition to “strengthen your hearts” (v. 8b). To “strengthen [their] hearts,” believers must “stand firm” and be “single-minded” rather than “double-minded and unstable” (1:6–8; 4:8); they should seek the wisdom that comes from above (3:13–18) and draw near to God instead of pursuing friendship with the world (4:4–10).
James provides his readers with several examples to emulate. They are to be like the Palestinian farmer, who waits patiently for the earth to produce its precious fruit (v. 7). He cannot make the early and late rains come nor can he force his crop to grow, any more than he can hasten the parousia. Even so, the farmer labors to create the best conditions for growth and trusts in God to do the rest. His patient waiting is an active patience.
In the third sub-unit of this text (vv. 10–11), James holds up as models two OT figures, the prophets and Job, who not only exhibited patience but also did so while enduring suffering. One thinks of prophets like Jeremiah, who persisted in speaking the word of the Lord despite terrible suffering. Such prophets provide a pattern for the recipients of this letter to imitate in their own lives. People who are “friends with the world” do not normally consider those who endure suffering to be fortunate. Like Jesus in the Gospels (Matt 5:10–12), however, James offers a counter message: those who endure patiently are considered blessed (5:11), for the Lord has promised them the “crown of life” (1:12). As a third example, James reminds his readers of the endurance of Job and how God’s purposes were fulfilled in his situation (v. 11). This is the only mention of Job in the NT, but the endurance of Job is lauded as exemplary in Second Temple Jewish literature like The Testament of Job. Many commentators point out that the canonical Job is anything but patient, as he complains bitterly to God about his sufferings. Nevertheless, Job persevered in the face of suffering and “kept clinging tightly and unyieldingly to God as the context of his life” (Dan G. McCartney, James, Baker Academic, 2009, 243). Job, too, is a model of active patience for James’ readers.
In the middle of these examples of and exhortations to patient endurance stands an admonition to stop complaining against each other (5:9). At first blush, this sub-unit seems to be unrelated to the material that frames it, ostensibly justifying the characterization of James as a string of unconnected advice. A more careful look will show that this is not so. For one thing, this admonition picks up the theme of “speech,” which pervades the letter (1:26; 2:12; 3:1–12; 4:11–12; 5:12). Although it is possible that the present imperative in v. 9 simply has the force of a general precept, in light of the letter’s emphasis on edifying speech and the danger of judging others, James is probably exhorting his readers to stop behavior they are already engaged in, just as he earlier urged them to stop speaking evil against each other (4:11). Complaining against each other implies judgment of the other, and such judgment rightfully belongs to the one true Judge (v. 9; cf. 4:12), who will return at the parousia.
What does withholding judgment and complaints against a fellow believer require? Patience, of course. Although not explicit, the relationship of v. 9 to the sub-units that frame it is apparent. In times of stress, it is easy to lose patience with one another. Under duress, even devout followers of Jesus can become quick to anger and slow to listen (1:19); can be tempted to privilege the wealthy (2:1–9); can fall prey to envy, selfish ambition, and covetous cravings that lead to dissension (3:14–4:10); and can let their tongues do uncontrollable damage (3:1–12). Just as the recipients of this letter are to wait patiently for Christ to return, so also they must be actively patient with each other, bearing each other’s burdens (cf. Gal 6:2), praying for each other, and forgiving each other (5:13–18).
The practice of patience in the Christian community is ultimately grounded in the character of God, who is infinitely compassionate and merciful (5:11). The word translated “compassionate” in the NRSV occurs only here in the NT and means “super-compassionate.” Praise for God’s compassion and mercy is a common refrain in the OT (e.g., Exod 34:6; Ps 103:8; Joel 2:13; Jonah 4:2). Because believers have experienced God’s compassion and mercy, they can wait patiently for the purposes of the Lord to be revealed on the last day, endure suffering, stand firm in faith, and bear with one another in the body of Christ.
During the season of Pentecost, the church is reminded that it lives after the ascension of Jesus and before the parousia. James calls us to wait with active patience for the coming of Christ and to be patient with each other in the meantime. We are an impatient people, however, always looking to what lies ahead, always striving to be more efficient in the present. We do not want to wait for God to act; we want, rather, to take the reins of history in our own hands and forge ahead with our own agenda. We want “everything—to go.” This impacts how we treat our enemies, our neighbours, and even our brothers and sisters in Christ. The compassion and mercy of God does not have a chance to take root and grow in the soil of our impatience. In the season of Pentecost, as we await the quickening of the Spirit and the return of our Lord Jesus Christ, the words of James are a timely and prophetic challenge. They are also a reminder of the hope we have in Christ, whose coming—first and second—manifests the compassion and mercy of God.