ยากอบ 5:9 วิจารณ์

In this chapter the apostle denounces the judgments of God upon those rich men who oppress the poor, showing them how great their sin and folly are in the sight of God, and how grievous the punishments would be which should fall upon themselves (Jam 5:1-6). Hereupon, all the faithful are exhorted to patience under their trials and sufferings (Jam 5:7-11). The sin of swearing is cautioned against (Jam 5:12). We are directed how to act, both under affliction and in prosperity (Jam 5:13). Prayer for the sick, and anointing with oil, are prescribed (Jam 5:14, Jam 5:15). Christians are directed to acknowledge their faults one to another, and to pray one for another, and the efficacy of prayer is proved (Jam 5:16-18). And, lastly, it is recommended to us to do what we can for bringing back those that stray from the ways of truth.

INTRODUCTION TO JAMES 5 In this chapter the apostle reproves the vices of rich men, and denounces the judgments of God upon them; exhorts the saints to patience under sufferings; warns them from vain and profane swearing, and presses to various duties and branches of religious worship, private and public, and to the performance of several good offices of love to one another. He represents the miseries of wicked rich men as just at hand, Jam 5:1 because they made no use of their riches, either for themselves, or others, and because of the trust they put in them, heaping them up against a time to come, Jam 5:2, and because of their injustice in detaining the hire of labourers from them, Jam 5:4 and because of their wantonness and luxury, Jam 5:5 and because of their cruelty to the innocent, Jam 5:6 and such who suffer at their hands are exhorted to exercise patience, from the instance of the husbandman waiting patiently for the fruit of the earth, and the rain to produce it; and from the consideration of the coming of Christ, the Judge, being near at hand, Jam 5:7 and from the example of the prophets of the Lord, who suffered much, and were patient, and so happy; and particularly from the instance of Job, his patience, the end of the Lord in his afflictions, and his pity and compassion towards him, Jam 5:10. But of all things the apostle entreats them, that they would take care of profane swearing, and all vain oaths, since these bring into condemnation, Jam 5:12 and from hence he passes to various exercises of religion; the afflicted he advises to prayer; and those in comfortable circumstances of body and mind to singing of psalms, Jam 5:13, and such that are sick, to send for the elders of the church to pray over them, and anoint them with oil in the name of the Lord, whereby not only the sick man would be delivered from his sickness, the Lord raising him up, but even his sins would be declared to be forgiven, Jam 5:14. And not only it became the elders to pray for sick persons, but also the saints in general, one for another, and to acknowledge their faults to each other, since the fervent prayer of every righteous man is of great avail with God, Jam 5:16 of which an instance is given in Elias, whose prayer, though a man subject to like passions as other men, against, and for rain, was very successful, Jam 5:17. And Christians should not only be concerned for the health of each other's bodies, but also for the good of their souls; wherefore, whenever it is observed that any are straying from the path of truth, methods should be taken to restore them, and turn them from the error of their ways; and whoever is the happy instrument of such a restoration is the means of saving a soul from death, and hiding a multitude of sins, Jam 5:19.

Grudge not one against another, brethren,.... On account of any happiness, temporal or spiritual, which another enjoys; do not inwardly repine at it; or secretly sigh and groan in an envious manner at it, though nothing may be said, as the word used signifies; much less complain of, accuse, and condemn one another, or meditate and seek revenge: lest ye be condemned; hereafter, at the bar of Christ, by the Judge of the whole earth, who is privy to the secret murmurings and grumblings, and the envious sighs and groans of men; see Mat 7:1 behold the judge standeth before the door; there is another that judgeth, who is the Lord, and he is at hand; he is just at the door; a little while and he will come, and not tarry; which may refer not to Christ's coming to destroy Jerusalem, but to his second coming to judgment, which will be quickly; for the Gospel times are the last times; there will be no other age; at the end of this, Christ will come.

Be patient therefore, brothers, until the coming of the Lord. Behold, the farmer waits for the precious fruit of the earth, being patient for it until he receives the early and latter rain. Be patient therefore, you also, and establish your hearts, for the coming of the Lord is at hand. Do not grumble against one another, brothers, so that you may not be judged. Behold, the Judge is standing at the door. Take as an example, my brothers, of suffering and patience, the prophets who spoke in the name of the Lord. Behold, we consider those blessed who endured. You have heard of the patience of Job, and you have seen the end intended by the Lord, that the Lord is very compassionate and merciful. After James has accused the indulgences of the Jewish leaders, and their cruelty and inhumanity towards the poor, he also turns to the faithful and says: "Do not be offended by seeing these things, brothers, nor be disheartened, as if either vengeance is not being taken against them, or if it is indeed being taken, it is too delayed. For there is certain retribution, and it will come immediately.” He speaks of the insult of the Romans and the captivity of the Jews under them, which he even calls the coming of the Lord: just as John, who reclined on the Lord's breast, when he speaks of his own destruction, introduces the Lord himself, saying: “'If I want him to remain until I come.” (Jn. 21:22) Indeed, this time of this life has been extended until the captivity of Jerusalem, and a little beyond that time. And that the coming of the Lord and the destruction of Jerusalem in this place and in John is evident from the prophet, who says: "Behold, the Lord will come, and who will endure the day of his coming?" (Mal. 3:1) as the coming of the Lord brings judgment against the wicked. But also John Chrysostom1, in a certain commentary of his, explains the same thing, saying: This statement intends to signify the complete destruction of Jerusalem: and he confirms it from the prayer of the three youths, who said: "So let our sacrifice be in your presence today, and may it be perfected after you." (Dan. 3:40 LXX) He says: What does “after you” mean? It means, after your fury has passed. And when did it come? When Nebuchadnezzar destroyed Jerusalem. And indeed, this is about the coming. However, some of the Fathers say that “patience” [µακροθυµία] here refers to long-suffering, which pertains to those who are among us; while “endurance” [ὑπομονή] refers to patience towards strangers. For one bears with those whom he could avenge; but he endures those whom he cannot avenge. Therefore, in God, “endurance” [ὑπομονή] is never said but “patience” [µακροθυµία]; in men, however, it is “endurance” [ὑπομονή]. Until he receives the early and latter rain. The early rain is repentance completed in youth with tears, while the later rain is that which occurs in old age. Indeed, all things depend on God's kindness, therefore it says: Until he receives.

Behold, the Judge stands at the door. He will return to you the rewards of patience, and to your adversaries the punishment they deserve. He stands at the door, because either He is close to knowing everything you do, or He will come quickly to repay, to you and to your persecutors, what each one has deserved. Take as an example, brothers, the outcome of evil, and of longsuffering, and of labor, and of patience, the prophets who spoke in the name of the Lord. See, he says, that the prophets who were so holy, so free from sins, so that the Spirit of God spoke through them His mysteries to men, had an evil end by suffering death from the faithless, such as Zechariah, Uriah, and the Maccabee martyrs. And in the New Testament, John, Stephen, James the son of Zebedee, and many others. Nevertheless, they did not lament over such an end, but rather wished to bear it with long-suffering. Others endured long labors, but they bore these patiently and without grumbling, like Noah in the building of the ark for a hundred years, Moses in the redemption and leadership of the people for forty years, David in suffering exile without fault, Joseph in service taken deceitfully by his brothers. To both cases, however, he added a firm and immutable example saying: You have heard of the patience of Job, and you have seen the end of the Lord. You have learned by reading about the labor and patience of Job, and how he received double of everything he lost due to the enemy's deceit, through the mercy of the Lord. You also saw the end of the Lord on the cross which He patiently endured, but also learned by evangelical preaching of His glory in the resurrection and ascension to heaven. Because the Lord is merciful and compassionate. So that either He may deliver His own from temptations in the present life, and glorify those living for the steadfastness of their faith even before men, or crown them in secret after death, and not even then take away the memory of the praise they deserved from men. Above all, however, my brothers, do not swear, neither by heaven, nor by earth, nor by any other oath. But let your speech be Yes, yes; No, no. Because He desires to completely drain the deadly poison of the tongue from His listeners, prohibiting backbiting, forbidding judging one's neighbor, and banning mutual groaning in adversities, which are manifest sins, He also adds this which to some may seem trivial, to abolish the custom of oath-taking as well. For it is clearly evident that this too is by no means to be overlooked by those who carefully consider that saying of the Lord, who says: Every idle word that men shall speak, they shall give account thereof in the day of judgment (Matthew 12), that you do not fall under judgment. Accordingly, He says, I restrain you from guilt of swearing, lest by frequently swearing truthfully you may sometimes also fall into perjury, but stay as far away from the sin of perjury as you would not even want to swear truthfully except out of urgent necessity. But even he falls under the judgment of guilt, who, although he never perjures, more often than necessary swears truthfully. Because undoubtedly he sins by the very idleness of excessive speech and offends the Judge, who forbids both an unnecessary word and every oath.

James means that we should stop mocking the poor and doing them harm, complaining about them at the same time, because we shall be judged according to our cruelty and condemned by the righteous judge.

The profligate rich are in danger of God's judgments, because of their pride, fraudulent dealings, riotous living, and cruelty, Jam 5:1-6. The oppressed followers of God should be patient, for the Lord's coming is nigh; and should not grudge against each other, Jam 5:7-9. They should take encouragement from the example of the prophets, and of Job, Jam 5:10, Jam 5:11. Swearing forbidden, Jam 5:12. Directions to the afflicted, Jam 5:13-15. They should confess their faults to each other, Jam 5:16. The great prevalence of prayer instanced in Elijah, Jam 5:17, Jam 5:18. The blessedness of converting a sinner from the error of his way, Jam 5:19, Jam 5:20.

Grudge not - Μη στεναζετε· Groan not; grumble not; do not murmur through impatience; and let not any ill treatment which you receive, induce you to vent your feelings in imprecations against your oppressors. Leave all this in the hands of God. Lest ye be condemned - By giving way to a spirit of this kind, you will get under the condemnation of the wicked. The judge standeth before the door - His eye is upon every thing that is wrong in you, and every wrong that is done to you; and he is now entering into judgment with your oppressors.

WOES COMING ON THE WICKED RICH: BELIEVERS SHOULD BE PATIENT UNTO THE LORD'S COMING: VARIOUS EXHORTATIONS. (Jam. 5:1-20) 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 (Jam 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 (Jam 5:7); primarily, at the destruction of Jerusalem; finally, at His visible coming to judge the world.

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 Mat 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 Mat 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" (Gen 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" (Psa 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.