Worthy.Bible » STRONG » James » Chapter 5 » Verse 10

James 5:10 King James Version with Strong's Concordance (STRONG)

10 Take, G2983 my G3450 brethren, G80 the prophets, G4396 who G3739 have spoken G2980 in the name G3686 of the Lord, G2962 for an example G5262 of suffering affliction, G2552 and G2532 of patience. G3115

Cross Reference

Acts 7:52 STRONG

Which G5101 of the prophets G4396 have G1377 not G3756 your G5216 fathers G3962 persecuted? G1377 and G2532 they have slain G615 them which G3588 shewed before G4293 of G4012 the coming G1660 of the Just One; G1342 of whom G3739 ye G5210 have been G1096 now G3568 the betrayers G4273 and G2532 murderers: G5406

Hebrews 11:32-38 STRONG

And G2532 what G5101 shall I G3004 more G2089 say? G3004 for G1063 the time G5550 would fail G1952 me G3165 to tell G1334 of G4012 Gedeon, G1066 and G5037 of Barak, G913 and G2532 of Samson, G4546 and G2532 of Jephthae; G2422 of David G1138 also, G2532 and G5037 Samuel, G4545 and G2532 of the prophets: G4396 Who G3739 through G1223 faith G4102 subdued G2610 kingdoms, G932 wrought G2038 righteousness, G1343 obtained G2013 promises, G1860 stopped G5420 the mouths G4750 of lions, G3023 Quenched G4570 the violence G1411 of fire, G4442 escaped G5343 the edge G4750 of the sword, G3162 out of G575 weakness G769 were made strong, G1743 waxed G1096 valiant G2478 in G1722 fight, G4171 turned to flight G2827 the armies G3925 of the aliens. G245 Women G1135 received G2983 their G846 dead G3498 raised to life again: G1537 G386 and G1161 others G243 were tortured, G5178 not G3756 accepting G4327 deliverance; G629 that G2443 they might obtain G5177 a better G2909 resurrection: G386 And G1161 others G2087 had G2983 trial G3984 of cruel mockings G1701 and G2532 scourgings, G3148 yea, G1161 moreover G2089 of bonds G1199 and G2532 imprisonment: G5438 They were stoned, G3034 they were sawn asunder, G4249 were tempted, G3985 were slain G599 with G1722 the sword: G5408 G3162 they wandered about G4022 in G1722 sheepskins G3374 and G1722 goatskins; G122 G1192 being destitute, G5302 afflicted, G2346 tormented; G2558 (Of whom G3739 the world G2889 was G2258 not G3756 worthy:) G514 they wandered G4105 in G1722 deserts, G2047 and G2532 in mountains, G3735 and G2532 in dens G4693 and G2532 caves G3692 of the earth. G1093

Matthew 5:11-12 STRONG

Blessed G3107 are ye, G2075 when G3752 men shall revile G3679 you, G5209 and G2532 persecute G1377 you, and G2532 shall say G2036 all manner G3956 of evil G4190 G4487 against G2596 you G5216 falsely, G5574 for my sake. G1752 G1700 Rejoice, G5463 and G2532 be exceeding glad: G21 for G3754 great G4183 is your G5216 reward G3408 in G1722 heaven: G3772 for G1063 so G3779 persecuted they G1377 the prophets G4396 which G3588 were before G4253 you. G5216

Acts 3:21 STRONG

Whom G3739 the heaven G3772 G3303 must G1163 receive G1209 until G891 the times G5550 of restitution G605 of all things, G3956 which G3739 God G2316 hath spoken G2980 by G1223 the mouth G4750 of all G3956 his G846 holy G40 prophets G4396 since G575 the world began. G165

2 Chronicles 36:16 STRONG

But they mocked H3931 the messengers H4397 of God, H430 and despised H959 his words, H1697 and misused H8591 his prophets, H5030 until the wrath H2534 of the LORD H3068 arose H5927 against his people, H5971 till there was no remedy. H4832

Isaiah 39:8 STRONG

Then said H559 Hezekiah H2396 to Isaiah, H3470 Good H2896 is the word H1697 of the LORD H3068 which thou hast spoken. H1696 He said H559 moreover, For there shall be peace H7965 and truth H571 in my days. H3117

Jeremiah 2:30 STRONG

In vain H7723 have I smitten H5221 your children; H1121 they received H3947 no correction: H4148 your own sword H2719 hath devoured H398 your prophets, H5030 like a destroying H7843 lion. H738

Jeremiah 23:22 STRONG

But if they had stood H5975 in my counsel, H5475 and had caused my people H5971 to hear H8085 my words, H1697 then they should have turned H7725 them from their evil H7451 way, H1870 and from the evil H7455 of their doings. H4611

Jeremiah 26:16 STRONG

Then said H559 the princes H8269 and all the people H5971 unto the priests H3548 and to the prophets; H5030 This man H376 is not worthy H4941 to die: H4194 for he hath spoken H1696 to us in the name H8034 of the LORD H3068 our God. H430

Matthew 21:34-39 STRONG

And G1161 when G3753 the time G2540 of the fruit G2590 drew near, G1448 he sent G649 his G846 servants G1401 to G4314 the husbandmen, G1092 that they might receive G2983 the fruits G2590 of it. G846 And G2532 the husbandmen G1092 took G2983 his G846 servants, G1401 and beat G1194 one, G3739 G3303 and G1161 killed G615 another, G3739 and G1161 stoned G3036 another. G3739 Again, G3825 he sent G649 other G243 servants G1401 more G4119 than the first: G4413 and G2532 they did G4160 unto them G846 likewise. G5615 But G1161 last of all G5305 he sent G649 unto G4314 them G846 his G846 son, G5207 saying, G3004 They will reverence G1788 my G3450 son. G5207 But G1161 when the husbandmen G1092 saw G1492 the son, G5207 they said G2036 among G1722 themselves, G1438 This G3778 is G2076 the heir; G2818 come, G1205 let us kill G615 him, G846 and G2532 let us seize G2722 on his G846 inheritance. G2817 And G2532 they caught G2983 him, G846 and cast G1544 him out of G1854 the vineyard, G290 and G2532 slew G615 him.

Matthew 23:34-37 STRONG

Wherefore, G1223 G5124 behold, G2400 I G1473 send G649 unto G4314 you G5209 prophets, G4396 and G2532 wise men, G4680 and G2532 scribes: G1122 and G2532 some of G1537 them G846 ye shall kill G615 and G2532 crucify; G4717 and G2532 some of G1537 them G846 shall ye scourge G3146 in G1722 your G5216 synagogues, G4864 and G2532 persecute G1377 them from G575 city G4172 to G1519 city: G4172 That G3704 upon G1909 you G5209 may come G2064 all G3956 the righteous G1342 blood G129 shed G1632 upon G1909 the earth, G1093 from G575 the blood G129 of righteous G1342 Abel G6 unto G2193 the blood G129 of Zacharias G2197 son G5207 of Barachias, G914 whom G3739 ye slew G5407 between G3342 the temple G3485 and G2532 the altar. G2379 Verily G281 I say G3004 unto you, G5213 All G3956 these things G5023 shall come G2240 upon G1909 this G5026 generation. G1074 O Jerusalem, G2419 Jerusalem, G2419 thou that killest G615 the prophets, G4396 and G2532 stonest G3036 them which are sent G649 unto G4314 thee, G846 how often G4212 would I G2309 have gathered G1996 thy G4675 G3739 children G5043 together, G1996 even as G5158 a hen G3733 gathereth G1996 her G1438 chickens G3556 under G5259 her wings, G4420 and G2532 ye would G2309 not! G3756

Luke 6:23 STRONG

Rejoice ye G5463 in G1722 that G1565 day, G2250 and G2532 leap for joy: G4640 for, G1063 behold, G2400 your G5216 reward G3408 is great G4183 in G1722 heaven: G3772 for G1063 in G2596 the like manner G5024 did G4160 their G846 fathers G3962 unto the prophets. G4396

Luke 13:34 STRONG

O Jerusalem, G2419 Jerusalem, G2419 which G3588 killest G615 the prophets, G4396 and G2532 stonest G3036 them that are sent G649 unto G4314 thee; G846 how often G4212 would G2309 I have gathered G1996 thy G4675 children G5043 together, G1996 as G3739 G5158 a hen G3733 doth gather her G1438 brood G3555 under G5259 her wings, G4420 and G2532 ye would G2309 not! G3756

1 Thessalonians 2:14-15 STRONG

For G1063 ye, G5210 brethren, G80 became G1096 followers G3402 of the churches G1577 of God G2316 which G3588 in G1722 Judaea G2449 are G5607 in G1722 Christ G5547 Jesus: G2424 for G3754 ye G5210 also G2532 have suffered G3958 like things G5024 of G5259 your own G2398 countrymen, G4853 even G2532 as G2531 they have G846 of G5259 the Jews: G2453 Who both G2532 killed G615 the Lord G2962 Jesus, G2424 and G2532 their own G2398 prophets, G4396 and G2532 have persecuted G1559 us; G2248 and G2532 they please G700 not G3361 God, G2316 and G2532 are contrary G1727 to all G3956 men: G444

Hebrews 13:7 STRONG

Remember G3421 them which have the rule G2233 over you, G5216 who G3748 have spoken G2980 unto you G5213 the word G3056 of God: G2316 whose G3739 faith G4102 follow, G3401 considering G333 the end G1545 of their conversation. G391

Commentary on James 5 Commentary Critical and Explanatory on the Whole Bible


CHAPTER 5

Jas 5:1-20. Woes Coming on the Wicked Rich: Believers Should Be Patient unto the Lord's Coming: Various Exhortations.

1. Go to now—Come now. A phrase to call solemn attention.

ye rich—who have neglected the true enjoyment of riches, which consists in doing good. James intends this address to rich Jewish unbelievers, not so much for themselves, as for the saints, that they may bear with patience the violence of the rich (Jas 5:7), knowing that God will speedily avenge them on their oppressors [Bengel].

miseries that shall come—literally, "that are coming upon you" unexpectedly and swiftly, namely, at the coming of the Lord (Jas 5:7); primarily, at the destruction of Jerusalem; finally, at His visible coming to judge the world.

2. corrupted—about to be destroyed through God's curse on your oppression, whereby your riches are accumulated (Jas 5:4). Calvin thinks the sense is, Your riches perish without being of any use either to others or even to yourselves, for instance, your garments which are moth-eaten in your chests.

garments … moth-eaten—referring to Mt 6:19, 20.

3. is cankered—"rusted through" [Alford].

rust … witness against you—in the day of judgment; namely, that your riches were of no profit to any, lying unemployed and so contracting rust.

shall eat your flesh—The rust which once ate your riches, shall then gnaw your conscience, accompanied with punishment which shall prey upon your bodies for ever.

as … fire—not with the slow process of rusting, but with the swiftness of consuming fire.

for the last days—Ye have heaped together, not treasures as ye suppose (compare Lu 12:19), but wrath against the last days, namely, the coming judgment of the Lord. Alford translates more literally, "In these last days (before the coming judgment) ye laid up (worldly) treasure" to no profit, instead of repenting and seeking salvation (see on Jas 5:5).

4. Behold—calling attention to their coming doom as no vain threat.

labourers—literally "workmen."

of you kept back—So English Version rightly. Not as Alford, "crieth out from you." The "keeping back of the hire" was, on the part OF the rich, virtually an act of "fraud," because the poor laborers were not immediately paid. The phrase is therefore not, "kept back by you," but "of you"; the latter implying virtual, rather than overt, fraud. James refers to De 24:14, 15, "At this day … give his hire, neither shall the sun go down upon it, lest he CRY against thee unto the Lord, and it be sin unto thee." Many sins "cry" to heaven for vengeance which men tacitly take no account of, as unchastity and injustice [Bengel]. Sins peculiarly offensive to God are said to "cry" to Him. The rich ought to have given freely to the poor; their not doing so was sin. A still greater sin was their not paying their debts. Their greatest sin was not paying them to the poor, whose wages is their all.

cries of them—a double cry; both that of the hire abstractly, and that of the laborers hired.

the Lord of sabaoth—here only in the New Testament. In Ro 9:29 it is a quotation. It is suited to the Jewish tone of the Epistle. It reminds the rich who think the poor have no protector, that the Lord of the whole hosts in heaven and earth is the guardian and avenger of the latter. He is identical with the "coming Lord" Jesus (Jas 5:7).

5. Translate, "Ye have luxuriated … and wantoned." The former expresses luxurious effeminacy; the latter, wantonness and prodigality. Their luxury was at the expense of the defrauded poor (Jas 5:4).

on the earth—The same earth which has been the scene of your wantonness, shall be the scene of the judgment coming on you: instead of earthly delights ye shall have punishments.

nourished … hearts—that is glutted your bodies like beasts to the full extent of your hearts' desire; ye live to eat, not eat to live.

as in a day of slaughter—The oldest authorities omit "as." Ye are like beasts which eat to their hearts' content on the very day of their approaching slaughter, unconscious it is near. The phrase answers to "the last days," Jas 5:3, which favors Alford's translation there, "in," not "for."

6. Ye have condemned … the just—The Greek aorist expresses, "Ye are accustomed to condemn … the just." Their condemnation of Christ, "the Just," is foremost in James' mind. But all the innocent blood shed, and to be shed, is included, the Holy Spirit comprehending James himself, called "the Just," who was slain in a tumult. See my Introduction. This gives a peculiar appropriateness to the expression in this verse, the same "as the righteous (just) man" (Jas 5:16). The justice or righteousness of Jesus and His people is what peculiarly provoked the ungodly great men of the world.

he doth not resist you—The very patience of the Just one is abused by the wicked as an incentive to boldness in violent persecution, as if they may do as they please with impunity. God doth "resist the proud" (Jas 4:6); but Jesus as man, "as a sheep is dumb before the shearers, so He opened not His mouth": so His people are meek under persecution. The day will come when God will resist (literally, "set Himself in array against") His foes and theirs.

7. Be patient therefore—as judgment is so near (Jas 5:1, 3), ye may well afford to be "patient" after the example of the unresisting Just one (Jas 5:6).

brethren—contrasted with the "rich" oppressors, Jas 5:1-6.

unto the coming of the Lord—Christ, when the trial of your patience shall cease.

husbandman waiteth for—that is, patiently bears toils and delays through hope of the harvest at last. Its "preciousness" (compare Ps 126:6, "precious seed") will more than compensate for all the past. Compare the same image, Ga 6:3, 9.

hath long patience for it—"over it," in respect to it.

until he receive—"until it receive" [Alford]. Even if English Version be retained, the receiving of the early and latter rains is not to be understood as the object of his hope, but the harvest for which those rains are the necessary 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 coming spiritual harvest, will probably be another Pentecost-like effusion of the Holy Ghost.

8. coming … draweth nigh—The Greek expresses present time and a settled state. 1Pe 4:7, "is at hand." We are to live in a continued state of expectancy of the Lord's coming, as an event always nigh. Nothing can more "stablish the heart" amidst present troubles than the realized expectation of His speedy coming.

9. Grudge not—rather "Murmur not"; "grumble not." The Greek is literally, "groan": a half-suppressed murmur of impatience and harsh judgment, not uttered aloud or freely. Having exhorted them to patience in bearing wrongs from the wicked, he now exhorts them to a forbearing spirit as to the offenses given by brethren. Christians, who bear the former patiently, sometimes are impatient at the latter, though much less grievous.

lest … condemned—The best manuscript authorities read, "judged." James refers to Mt 7:1, "Judge not lest ye be judged." To "murmur against one another" is virtually to judge, and so to become liable to be judged.

judge … before the door—referring to Mt 24:33. The Greek is the same in both passages, and so ought to be translated here as there, "doors," plural. The phrase means "near at hand" (Ge 4:7), which in the oldest interpretations [Targums of Jonathan and Jerusalem] is explained, "thy sin is reserved unto the judgment of the world to come." Compare "the everlasting doors" (Ps 24:7, whence He shall come forth). The Lord's coming to destroy Jerusalem is primarily referred to; and ultimately, His coming again visibly to judgment.

10. the prophets—who were especially persecuted, and therefore were especially "blessed."

example of suffering affliction—rather, simply, "of affliction," literally, "evil treatment."

11. count them happy—(Mt 5:10).

which endure—The oldest authorities read, "which have endured," which suits the sense better than English Version: "Those who in past days, like the prophets and Job, have endured trials." Such, not those who "have lived in pleasure and been wanton on the earth" (Jas 5:5), are "happy."

patience—rather, "endurance," answering to "endure": the Greek words similarly corresponding. Distinct from the Greek word for "patience" Jas 5:10. The same word ought to be translated, "endurance," Jas 1:3. He here reverts to the subject which he began with.

Job—This passage shows the history of him is concerning a real, not an imaginary person; otherwise his case could not be quoted as an example at all. Though he showed much of impatience, yet he always returned to this, that he committed himself wholly to God, and at last showed a perfect spirit of enduring submission.

and have seen—(with the eyes of your mind). Alford translates from the old and genuine reading, "see also," &c. The old reading is, however, capable of being translated as English Version.

the end of the Lord—the end which the Lord gave. If Job had much to "endure," remember also Job's happy "end." Hence, learn, though much tried, to "endure to the end."

that—Alford and others translate, "inasmuch as," "for."

pitiful … of tender mercy—The former refers to the "feeling"; the latter, to the act. His pity is shown in not laying on the patient endurer more trials than he is able to bear; His mercy, in His giving a happy "end" to the trials [Bengel].

12. But above all—as swearing is utterly alien to the Christian meek "endurance" just recommended.

swear not—through impatience, to which trials may tempt you (Jas 5:10, 11). In contrast to this stands the proper use of the tongue, Jas 5:13. James here refers to Mt 5:34, &c.

let your yea be yea—Do not use oaths in your everyday conversation, but let a simple affirmative or denial be deemed enough to establish your word.

condemnation—literally, "judgment," namely, of "the Judge" who "standeth before the doors" (Jas 5:9).

13. afflicted—referring to the "suffering affliction" (Jas 5:10).

let him pray—not "swear" in rash impatience.

merry—joyous in mind.

sing psalms—of praise. Paul and Silas sang psalms even in affliction.

14. let him call for the elders—not some one of the elders, as Roman Catholics interpret it, to justify their usage in extreme unction. The prayers of the elders over the sick would be much the same as though the whole Church which they represent should pray [Bengel].

anointing him with oil—The usage which Christ committed to His apostles was afterwards continued with laying on of hands, as a token of the highest faculty of medicine in the Church, just as we find in 1Co 6:2 the Church's highest judicial function. Now that the miraculous gift of healing has been withdrawn for the most part, to use the sign where the reality is wanting would be unmeaning superstition. Compare other apostolic usages now discontinued rightly, 1Co 11:4-15; 16:20. "Let them use oil who can by their prayers obtain recovery for the sick: let those who cannot do this, abstain from using the empty sign" [Whitaker]. Romish extreme unction is administered to those whose life is despaired of, to heal the soul, whereas James' unction was to heal the body. Cardinal Cajetan [Commentary] admits that James cannot refer to extreme unction. Oil in the East, and especially among the Jews (see the Talmud, Jerusalem and Babylon), was much used as a curative agent. It was also a sign of the divine grace. Hence it was an appropriate sign in performing miraculous cures.

in the name of the Lord—by whom alone the miracle was performed: men were but the instruments.

15. prayer—He does not say the oil shall save: it is but the symbol.

save—plainly not as Rome says, "save" the soul. but heal "the sick": as the words, "the Lord shall raise him up," prove. So the same Greek is translated, "made (thee) whole," Mt 9:21, 22.

and if … sins—for not all who are sick are so because of some special sins. Here a case is supposed of one visited with sickness for special sins.

have committed—literally, "be in a state of having committed sins," that is, be under the consequences of sins committed.

they—rather, "it": his having committed sins shall be forgiven him. The connection of sin and sickness is implied in Isa 33:24; Mt 9:2-5; Joh 5:14. The absolution of the sick, retained in the Church of England, refers to the sins which the sick man confesses (Jas 5:16) and repents of, whereby outward scandal has been given to the Church and the cause of religion; not to sins in their relation to God, the only Judge.

16. The oldest authorities read, "Confess, THEREFORE," &c. Not only in the particular case of sickness, but universally confess.

faults—your falls and offenses, in relation to one another. The word is not the same as sins. Mt 5:23, 24; Lu 17:4, illustrate the precept here.

one to another—not to the priest, as Rome insists. The Church of England recommends in certain cases. Rome compels confession in all cases. Confession is desirable in the case of (1) wrong done to a neighbor; (2) when under a troubled conscience we ask counsel of a godly minister or friend as to how we may obtain God's forgiveness and strength to sin no more, or when we desire their intercessory prayers for us ("Pray for one another"): "Confession may be made to anyone who can pray" [Bengel]; (3) open confession of sin before the Church and the world, in token of penitence. Not auricular confession.

that ye may be healed—of your bodily sicknesses. Also that, if your sickness be the punishment of sin, the latter being forgiven on intercessory prayer, "ye may be healed" of the former. Also, that ye may be healed spiritually.

effectual—intense and fervent, not "wavering" (Jas 1:6), [Beza]. "When energized" by the Spirit, as those were who performed miracles [Hammond]. This suits the collocation of the Greek words and the sense well. A righteous man's prayer is always heard generally, but his particular request for the healing of another was then likely to be granted when he was one possessing a special charism of the Spirit. Alford translates, "Availeth much in its working." The "righteous" is one himself careful to avoid "faults," and showing his faith by works (Jas 2:24).

17. Elias … like passions as we—therefore it cannot be said that he was so raised above us as to afford no example applicable to common mortals like ourselves.

prayed earnestly—literally, "prayed with prayer": Hebraism for prayed intensely. Compare Lu 22:15, "With desire I have desired," that is, earnestly desired. Alford is wrong in saying, Elias' prayer that it might not rain "is not even hinted at in the Old Testament history." In 1Ki 17:1 it is plainly implied, "As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word." His prophecy of the fact was according to a divine intimation given to him in answer to prayer. In jealousy for God's honor (1Ki 19:10), and being of one mind with God in his abhorrence of apostasy, he prayed that the national idolatry should be punished with a national judgment, drought; and on Israel's profession of repentance he prayed for the removal of the visitation, as is implied in 1Ki 18:39-42; compare Lu 4:25.

three years, &c.—Compare 1Ki 18:1, "The third year," namely, from Elijah's going to Zarephath; the prophecy (Jas 5:1) was probably about five or six months previously.

18. prayed … and—that is, "and so." Mark the connection between the prayer and its accomplishment.

her fruit—her usual and due fruit, heretofore withheld on account of sin. Three and a half years is the time also that the two witnesses prophesy who "have power to shut and open heaven that it rain not."

19. The blessing of reclaiming an erring sinner by the mutual consent and intercessory prayer just recommended.

do err—more literally, "be led astray."

the truth—the Gospel doctrine and precepts.

one—literally, "any"; as "any" before. Everyone ought to seek the salvation of everyone [Bengel].

20. Let him—the converted.

know—for his comfort, and the encouragement of others to do likewise.

shall save—future. The salvation of the one so converted shall be manifested hereafter.

shall hide a multitude of sins—not his own, but the sins of the converted. The Greek verb in the middle voice requires this. Pr 10:12 refers to charity "covering" the sins of others before men; James to one's effecting by the conversion of another that that other's sins be covered before God, namely, with Christ's atonement. He effects this by making the convert partaker in the Christian covenant for the remission of all sins. Though this hiding of sins was included in the previous "shall save," James expresses it to mark in detail the greatness of the blessing conferred on the penitent through the converter's instrumentality, and to incite others to the same good deed.