As we reach the end of James’ epistle, we see James call for patience in suffering. He started his letter in James 1 with a call for believers to be steadfast in faith, to be those who remain steadfast under trial, before he launched into the meat of James on godly living. Here he returns to the application of being patient — “be patient, therefore, brothers” ties this application directly to everything we’ve heard in James thus far. The call to patience here and the call to steadfastness in James 1 are bookends.
In this section of James, we look at what it means to be patient as a believer, why it’s important, and how we can be patient practically.
Consider how odd this is. Patience may not come to mind when we think of a rallying cry or a call to action after a rich and stirring letter. Maybe a call to live out convictions, to evangelise, to love the weak and poor — that might have been more apt for such a letter. All good things, but also think about how it contrasts with how James ends — a call to patience, and a call to prayer. Is that a challenge for us to accept?
(A) Patience will be rewarded (Jas 5:7-8)
James speaks of practical godliness amidst suffering and trials of various kinds (Jas 1:2-4). The righteous are persecuted, the poor are oppressed, God’s name is blasphemed, God’s people are guaranteed trials (Jas 2:6-5:5-6). James’ call to the brothers is plain and clear — be patient, therefore, brothers (Jas 5:7).
We alluded to this earlier, but does this bother us? The pragmatic Singaporean would think of an action plan — what do we need to do to not be persecuted and oppressed? What can we do so that we can overcome these trials? What can we do or say so that God’s righteous name is not blasphemed?
Having brought us through what practical godly living looks like, it makes so much sense that James calls us to patience. Think about what James has talked about — resist the temptation to be presumptuous and arrogant and godless; push back against the worldliness that easily creeps into our hearts, seek the wisdom from above that is pure peaceable, gentle, open to reason, full of mercy, impartial and sincere; tame your tongue, which, by the way is like a fire, work out your faith but do not be deceived to think you are justified by works.
That is a tough, tough call. Everything we are called to goes against the grain of the world — of course the Christian will suffer. We can almost hear Paul’s cry in Romans “Wretched man that I am! Who shall deliver me out of the body of this death?”
Thank God for Jesus Christ who has delivered us. It is no wonder James calls us first to be patient — not devise a plan, not assign tasks, not work on anything — but be patient.
The call to patience is repeated in James 5:7-8. This is an appropriate response to suffering because the coming of the Lord is at hand (Jas 5:7). What does that mean? In this case, the second coming of the Lord is in view. God will come to judge all and save His people. His coming makes all things new.
The “at hand”-ness of His coming speaks to the unveiling of God’s action in redemptive history: We live in the last days. Today is part of this arc. We live after Christ’s first coming and we are waiting for His second coming. Thus, James’ call is also for us today!
Patient waiting only makes sense if what you are waiting for is worth it. What comes after Christ’s First Coming that secured our redemption will be His Second Coming that secures our glory. We are called to recognise that the end of all things broken, and the start of all things made new, is at hand. Revelation is a good book to read to what awaits us at the end. And this is what James holds out here as he calls us to be patient in our suffering.
It is worth pausing to consider that Christianity’s claims are bizarre. We do not believe in a cyclical history that goes on and on where we are left to figure out meaning for ourselves, or break free of the cycle somehow. We do not believe in a cynical history where the heat death of the universe will eventually render all things moot — our best efforts in this context is no different from arranging furniture in a burning house.
We believe in a history that is ultimately shaped by God’s decisive return to bring recompense to every wrong, and render restoration that makes everything right.
It is a thoroughly bizarre idea, and it is important to pause and recognise it as such. For in the bustle of our day, we believe every other narrative about this world: That we are our own masters and that we are in control. Isn’t that why our hearts grow anxious as circumstances shift? That you only live once, so seize the day or do all sorts of nonsense because why not. Isn’t that why we plan how we plan and do what we do, because why not?
The radical claim of Christianity is oftentimes too radical for us to accept at a glance. It requires careful meditation. Deliberate thought. And a patient, single-minded, steadfast hope. How often do we trade this coming glory for our small Singaporean dreams and tiny hopes? Let us not lose sight of the promised glorious end.
How would you respond to your circumstances, especially circumstances of suffering, if you knew that a glorious end is at the next and final chapter of our stories?
How would you respond to tomorrow and its challenges, if you truly believe that God is coming again? A C.S. Lewis quote comes to mind, where he reflected on the cry of many who long for God to intervene in present distress:
“But I wonder whether people who ask God to interfere openly and directly in our world quite realise what it will be like when He does. When that happens, it is the end of the world. When the author walks on to the stage the play is over.
God is going to invade, all right: but what is the good of saying you are on His side then, when you see the whole natural universe melting away like a dream and something else — something it never entered your head to conceive — comes crashing in; something so beautiful to some of us and so terrible to others that none of us will have any choice left?
For this time it will be God without disguise; something so overwhelming that it will strike either irresistible love or irresistible horror into every creature. It will be too late then to choose your side.”
On that day, every eye will see Him. The return of Jesus will be sudden and spectacular. He will not show Himself in lowly estate with no form or beauty that we should behold Him. He will not limp to a Cross in weakness. But He will show Himself glorious in victory. On that day, every mouth will be silenced, and sorrow and sighing will flee away. It will do us well to fix our minds on that coming day — that is what it looks like to establish our hearts — to patiently bear in our sufferings with heaven in mind.
James provides an example to help his listeners understand why they should be patient. James calls us to consider the farmer who patiently plants, sows, waits for the early and late rains, and reaps eventually. The “early rains” that typically fell in October and November served to softened the ground for sowing. The “late rains” came in spring, where April and May showers caused the grain to ripen unto harvest.
We do not think this way because everything comes on demand, and if our selected service provider of choice does not deliver, then we simply switch. Woes of living in a modern society. Yet there is wisdom in pausing to consider how life comes to flourish. Rain from above sets up the right conditions for our work. We work! And work and work and work through sowing. And then we wait. Unless rain comes from above again, there will be no harvest to reap. So the farmer patiently awaits his reward, and can only trust in the hand of Providence to bring it to pass.
The farmer’s hope for the late rains were grounded in God’s covenantal promise to provide. Deuteronomy 11:8-12 reminded Israel that the promised land they were entering “is not like the land of Egypt where you sowed your seed and irrigated it…But… it is a land of hills and valleys, which drinks water by the rain from heaven, a land that the LORD your God cares for. The eyes of the LORD your God are always upon it, from the beginning of the year to the end of the year.”
What a comfort it is to know that the eyes of our covenantal LORD are always looking out for His people, and that He will provide. But more than that — if Israel was called to establish their hearts in the promised land according to God’s covenantal care under the Old Covenant, where blessing was tied to their obedience, how much more those who dwell under the New Covenant, awaiting heaven that has been guaranteed by Jesus’ perfect obedience?
We have a promise-keeping God who seeks us out in our sin and promises us that He is our God and we are His people. God’s provision for us is promised and fulfilled in Christ.
Consider what it is like to know Jesus Christ, His life and death, His work makes faith possible. And then consider the Father’s delight in granting Christ the fruit of His work. Surely these things will come to pass, for they have been guaranteed by His work, and not ours. Hope in this — our patience will be rewarded on Christ’s account.
Thus, James is arguing that we are called to be patient because:
Life as a Christian in this world is hard.
We are waiting for glorification that is promised.
Our covenantal God is a promise-keeping God and has provided His Son that we may be saved.
Patience is rewarded, because of who we are in Jesus Christ. We can be comforted that God sees His people and hears His people’s suffering, and knows and acts. We can be hopeful, because the coming days of glorification are worthy to be hoped for — these two promises give us handles to remain patient in our suffering, which is guaranteed on this side of heaven.
(B) Patience must be guarded (Jas 5:9, 12)
As they practice patience, what danger does James want to guard against? (v9a, v12 c.f. 3:5-9) Why is this important? (v9b)
James turns to caution his listeners about their words in two ways. Firstly, in James 5:9, James says, “Do not grumble against one another, brothers, so that you may not be judged; behold, the Judge is standing at the door.”
We all know this grumbling that James calls us not to partake in. It is a frustration that we express with an eyeball, a sigh, a muttering under our breaths, a deep breath before we tolerate whatever is going on.
Why does James call us to mind our words? He understands the human heart. He knows how the inner bitterness can easily spill out of our hearts into external manifestations. External threats often lead to internal division. Persecution and suffering outside brews fears inside. And fears within come out in words carelessly spoken, even and especially with “one another”.
There are many temptations amidst our trials to grow discontent, snappy, uncharitable, cynical, and divisive with one another. These traits all come out in grumbling speech that reveal a bitter heart. James has said as much earlier: the tongue is a fire, a world of unrighteousness (c.f. Jas 3:6).
Be mindful of what you say, even under your breath! We will all need to give an account before the Judge.
So James rightly calls them, on the other side of establishing their hearts in Christ’s impending return, to guard hearts in anticipation of His return. Every word will be accounted for - the Judge is standing at the door - what an image. They are to beware any bitterness that could be spurred on by grumbling words.
In a similar way, James’ final caution in James 5:12 reinforces the need to watch our words, but in another way. This caution finds direct parallel with Jesus’ prohibition against oath taking in the Sermon on the Mount (c.f. Matt 5:33-37).
So why does James warn against not swearing? The difference from the former instance, where James warned against grumbling that reveals a bitter heart, is that James now warns against disingenuous speech that reveals a duplicitous heart. It could be the case that one who is under suffering, persecution, and pressure often finds it pragmatic, shrewd, and savvy to weasel their way out with words. James makes it clear. The Christian who bears suffering with patience must bear it with an integrity of speech, especially when the pressures of life would otherwise lead one towards deceitful compromise.
As you wait, what do your words reveal? Does your grumbling reveal a hard heart that has little love for your brother or sister? Do your sharp words because you’re irritated reveal discontent in God? Are you non-committal or cunning with your words because you’re always looking for a way out? What would it look like for your words to reveal a heart that is set on God’s final recompense? Our words will ultimately reveal what our hearts have trusted in, so be on guard as much as you persevere in patience.
May our words be an indicator for us of where our hearts are and what we trust in.
(C) Patience has been modelled (Jas 5:10-11)
James provides his listeners with two examples — the first generic, and the second specific (Jas 5:10-11). Both resound the words of Christ in the Sermon on the Mount (c.f. Matt 5:10-12)
The first is the category of the prophets (Jas 5:10). One can easily call to mind ones like Jeremiah who was persecuted by both pagan kings and his own people as He held on to God’s word, or Elijah or Isaiah or the many others. Over again in history, we see picture after picture, life after life of patience and steadfastness and faithfulness.
These prophets model for us lives of patience, steadfastness and faithfulness. All of these things — and what it was grounded in. They knew who their God was and is, and they knew His promises. They did not know Christ — but they knew that Christ would come. They knew that their God loved His people, that He would come to save them, redeem them, and call them back to Himself. And so they pressed on.
What motivates you in your walk with God? What sustains you, and helps you to persist in your faith? May the salvation that we have in Christ and the knowledge of who God is as a promise making and promise keeping God spur us on. May we be a people of His word to know who He is — because He has revealed Himself through it! We read God’s word to know Him, His promises so that we may persist, be steadfast, be patient.
Who do we take for examples in the Christian faith? Who do we seek to learn and imitate? Who are we impressed by? Who do you want to be like? If we find ourselves lost in a sea of social-media driven influences, then let us re-orientate ourselves today in the prophets, graciously given to us as an example, that we might have our hopes firmly fixed on the kingdom to come.
James gives us a specific example of Job (Jas 5:11). This is a character with wavering emotions as he undergoes the worst of life’s sufferings. One could flip to the middle of Job’s story, observe his lamentation, and imagine him as one whose faith is fleeting.
Yet James describes Job as one who is steadfast. Having lost everything, Job says “Naked I came from my mother’s womb, and naked shall I return. The LORD gave, and the LORD has taken away; blessed be the name of the LORD.” (Job 1:21). Job never reneges on his words to his “foolish” wife in Job 2: She tells him it would be better to “curse God and die”. And in return he simply states, “Shall we receive good from God, and shall we not receive evil?” The author of Job notes specifically that “in all this Job did not sin with his lips.” God commends Job in like fashion at the end of Job for “(having) spoken of me what is right.” (c.f. Job 42:7).
What can we learn from Job? The steadfastness of Job must not be understood in terms of a stoic impassibility that does not waver in its emotions. Rather, steadfastness is known by one’s fundamental disposition towards God. May it be that we find ourselves saying with Job, “though He slay me, yet will I trust in Him.” (c.f. Job 13:15)
The steadfastness of Job is also not meant to simply make Job the focus. Rather, we are also meant to remember the compassion and mercy of God and His purposes. The story of Job and the abundant restoration of all that was stripped away should remind us, most of all, about God’s character and disposition towards us. He wills it all for the good of those who love Him and are called according to His purposes in Christ.
James’ call for us to be patient in our suffering is a call for us to look to our sovereign and faithful God - He who has called us His people, He who has sent His Son to die for us so that we may be His people, He who has promised to come again to make all things new — this is whom we worship, and this is whom we wait patiently for.