{"id":55613,"date":"2025-02-14T07:00:00","date_gmt":"2025-02-14T15:00:00","guid":{"rendered":"https:\/\/www.olivetree.com\/blog\/?p=55613"},"modified":"2025-02-04T16:02:53","modified_gmt":"2025-02-05T00:02:53","slug":"james-call-for-patience","status":"publish","type":"post","link":"https:\/\/www.olivetree.com\/blog\/james-call-for-patience\/","title":{"rendered":"James\u2019 Call for Patience"},"content":{"rendered":"\n

The Anchor Yale Bible Commentary<\/a> is one of the most detailed and demanding products we have available for the Olive Tree app. It\u2019s the largest set we have (currently 92 volumes!) and contains original translations, overviews, notes, and comments on each verse in the Bible. In this post, we want to give you a taste of what you can expect from this series by Yale University Press. The content below is just a small excerpt from the volume on James<\/a>, but it should give you an idea of what you can expect from this series and encourage you to exercise patience as you wait for the Lord\u2019s coming. Let\u2019s dive in.<\/p>\n\n\n\n

Patience in Time of Testing<\/strong><\/h2>\n\n\n\n

Translation<\/strong><\/h3>\n\n\n\n
\n

Therefore be patient, brothers, until the coming of the Lord. Look! The farmer waits for the precious fruit of the earth, being patient with it until it receives the early and late rain. You also be patient! Strengthen your hearts, because the coming of the Lord is near. <\/p>\nJames 5:7\u20138<\/cite><\/blockquote>\n\n\n\n

Overview<\/strong><\/h3>\n\n\n\n

These verses stand as something of a hinge between 4:11\u20135:6<\/a> and the final exhortations in 5:12\u201320<\/a>. The exhortation responds to James\u2019 depiction and denunciation of the three modes of arrogance and, in particular, his attack on the oppressive rich. This is shown not only by the connective oun <\/em>(\u201ctherefore\u201d), which joins 5:6<\/a> and 5:7<\/a>, but also by the continuation of the theme of God\u2019s judgment, which began in 4:11<\/a>. But it is equally clear that this section begins an explicit turn to the community of readers that continues in 5:12\u201320<\/a>.<\/p>\n\n\n\n

In terms of the overall composition, these verses bring to explicit expression two themes. First, just as 4:13\u20135:6<\/a> filled out the negative side of the reversal sketched in 1:9\u201311<\/a>, so do these verses fill out the positive side as sketched in 1:12<\/a>: those who endure to the end are blessed. Second, the theme of God\u2019s judgment, which underlay so much of James\u2019 exhortation (1:12<\/a>; 2:12<\/a>; 3:1<\/a>; 4:12<\/a>) is here brought to clear expression in terms of a vivid expectation of the parousia<\/em> of the Lord. The two themes are interrelated.<\/p>\n\n\n\n

In terms of the immediate context, the exhortation in these verses takes its character above all from the atmosphere of crisis established by the attack on the rich in 5:1\u20136<\/a>. The affirmation that God hears the cries of the laborers and is preparing a day of slaughter and is opposing the oppressors naturally raises the questions of when and how. And the characterization of the rich as oppressing the community of the poor and righteous through judicial violence raises with even greater force the question, \u201chow should we respond?\u201d This eschatological setting then frames the remainder of the community exhortations in 5:12\u201320<\/a>.<\/p>\n\n\n\n

Notes on Verse 8<\/strong><\/h3>\n\n\n\n

You also be patient:<\/strong><\/h4>\n\n\n\n

Several excellent MSS add the inferential particle oun<\/em> (\u201ctherefore\u201d), which makes so much sense that its absence is the harder and, therefore, the preferred reading. The emphatic kai hymeis,<\/em> in any case, does the job of oun:<\/em> the analogy is driven home by means of the vivid imperative.<\/p>\n\n\n\n

Strengthen your hearts:<\/strong><\/h4>\n\n\n\n

The verb st\u0113rizein<\/em> with a direct object means to \u201cset firmly\u201d or \u201cestablish\u201d first of all in the physical sense (LXX Gen 28:12<\/a>; Luke 16:26<\/a>; I Clem. 33:3). It is used for \u201cstrengthening\u201d the self through the ingestion of food (Gen 27:37<\/a>). Figuratively, it is used for \u201cstrengthening one\u2019s hands\u201d (Exod 17:12<\/a>) or \u201cstrengthening\u201d others in their commitment (see Luke 22:32<\/a>; Acts 18:23<\/a>; Rom 1:11<\/a>; 16:25<\/a>; 1 Thess 3:2<\/a>; 2 Thess 2:17<\/a>; 3:3<\/a>). In the prophetic literature, the \u201csetting of the face\u201d denotes steadfastness of purpose (Amos 9:4<\/a>; Jer 3:12<\/a>; 21:10<\/a>; 24:6<\/a>; Ezek 6:2<\/a>; 13:17<\/a>; 14:8<\/a>), a meaning carried over in Luke 9:51<\/a>.<\/p>\n\n\n\n

But James\u2019 language evokes a Septuagintal idiom, \u201cstrengthening the heart,\u201d which, depending on context, can mean to gain physical strength, as for a journey (Judg 19:5<\/a>, 8<\/a>; Ps 103:15<\/a>), or courage that comes from trust in the Lord (Ps 111:8<\/a>), or firmness of intention (Sir 6:37; 22:16; see also 1 Thess 3:13<\/a>). It is undoubtedly one of these latter two meanings James intends. He does not want his readers to remain simply passive in their waiting (Vouga, 133); they are to focus themselves: \u201c\u2026 make your courage and purpose firm\u201d (Ropes, 297; see Cantinat, 235). Note the similarity to the call for \u201cpurity of heart\u201d in 4:8<\/a>. These exhortations stand in contrast to the \u201cdeception\/indulgence of the heart\u201d in 1:26<\/a> and the \u201cstuffing of the heart\u201d in 5:5<\/a>.<\/p>\n\n\n\n

Because the coming of the Lord is near:<\/strong><\/h4>\n\n\n\n

The exhortation to strengthen the heart is followed by a hoti<\/em> clause, creating the possibility of two distinct readings. If st\u0113rizein<\/em> is taken in the sense of \u201cfix one\u2019s attention\/be certain of,\u201d then the hoti<\/em> clause can be understood as a noun clause, yielding \u201cbe established (certain) in your hearts that the Lord\u2019s coming is near.\u201d More probable, however, is that hoti<\/em> introduces an explanatory clause: the readers should strengthen their purpose\/commitment, because of the Lord\u2019s proximity. Some MSS add h\u0113m\u014dn,<\/em> to create the phrase \u201cOur Lord,\u201d which heightens what is already probably a Christological reference.<\/p>\n\n\n\n

The verb engizein<\/em> means \u201cto approach\/draw near,\u201d whether in terms of space (Gen 18:23<\/a>; 27:27<\/a>) or time (Ezek 12:23<\/a>). James uses the perfect tense (\u0113ngiken<\/em>), whose employment in other NT passages dealing with the kingdom of God has often been understood as pointing to a \u201crealized eschatology\u201d (Dodd, \u201cThe Kingdom of God,\u201d 138\u201341): see, e.g., Mark 1:15<\/a>; Matt 3:2<\/a>; 4:17<\/a>; 10:7<\/a>; Luke 10:9, 11<\/a>. It is found with reference to an eschatological moment also in Luke 21:8<\/a>; Rom 13:12<\/a>; 1 Pet 4:7<\/a>. Here, however, the sense may be as much spatial as temporal, for James notes at once that \u201cthe judge stands at the gate,\u201d and in 4:8<\/a> James has said, \u201capproach (engizein<\/em>) God and he will approach (engizein)<\/em> you.\u201d The use of spatial and temporal categories with reference to God is always, in any case, necessarily metaphorical.<\/p>\n\n\n\n

Comment<\/strong><\/h3>\n\n\n\n

James\u2019 fundamental exhortation is placed in 5:8<\/a>: \u201cstrengthen your hearts, for the coming of the Lord is near.\u201d As we have seen throughout, the language of the \u201cheart\u201d expresses human disposition: \u201cindulging the heart\u201d (1:26<\/a>) was the opposite of pure religion acceptable to God; \u201cstuffing the heart\u201d was the expression of self-indulgence leading to oppression and murder (5:5<\/a>); \u201cbitter jealousy in the heart\u201d was symptomatic of friendship with the world opposed to God (3:14<\/a>); therefore, \u201cpurifying the heart\u201d was the necessary gesture of conversion to cease from double-mindedness (4:8<\/a>). Now James enjoins on the entire community that they \u201cestablish\/strengthen\u201d their hearts in the proper perception of reality\u2014the Lord is approaching to judge\u2014and the proper behavior that follows from that perception.<\/p>\n\n\n\n

Positively, they are to \u201cbe patient\u201d (5:7<\/a>). Considerable space was given in the notes to the precise nuance attached to this expression: they are not simply to endure their suffering; they are to adopt the same attitude toward their oppressor that the judge does, who waits for the proper time of intervention. The readers, in a word, are not to usurp God\u2019s functions in violent retaliation for the violence done them.<\/p>\n\n\n\n

Nor are they to \u201cgrumble against each other\u201d (5:9<\/a>). The classic ploy of oppressors is to divide in order to conquer; the constant temptation of those oppressed is to turn on each other in abuse. James does not excuse such behavior. Oppression done to us does not justify oppression done to each other. James reminds the readers, indeed, that they can also \u201cfall under judgment,\u201d which lies so close at hand (5:9<\/a>). They are to strive, rather, as the succeeding instructions will make clear, to create a community of solidarity that alone can effectively resist, with its peaceful cooperation, the insidious effects of oppression from outside.<\/p>\n\n\n\n

Study Scripture with the Anchor Yale Bible Commentary<\/strong><\/h2>\n\n\n\n
\"\"<\/figure>\n\n\n\n

The Anchor Yale Bible Commentary<\/a> is a very comprehensive commentary that provides the best of contemporary scholarship. From fresh translations to precise exegesis to historical and cultural insights, each volume of the series opens the door to understanding the Bible. Get your copy today and start studying Scripture with the Anchor Yale Bible Commentary<\/a>!<\/p>\n\n\n\n

\n
ANCHOR YALE BIBLE COMMENTARY<\/a><\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

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