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Jam_5:7. Exhortation to the brethren to patient waiting, on to Jam_5:11.
μακροθυμήσατε οὖν ] μακροθυμεῖν ; literally, to be long-suffering to those who do an injury; opposed to ὀξυθυμεῖν ; see Meyer on Col_1:11. On its distinction from ὑπομένειν , see on 2Ti_3:11; here the meaning appears to run into that of ὑπομένειν ; comp. the following μακροθυμῶν and Jam_5:8; but it is here well put, in order to exclude the feeling of disquieting doubt; comp. Heb_6:12; Heb_6:15.
οὖν ] refers to the preceding sentiment (also to that indicated in οὐκ ἀντιτάσσεται ὑμῖν ), that the judgment is near (de Wette, Wiesinger[228]).
ἈΔΕΛΦΟΊ ] contrast to the ΠΛΟΎΣΙΟΙ .
Patience is to endure ἝΩς Τῆς ΠΑΡΟΥΣΊΑς ΤΟῦ ΚΥΡΊΟΥ . On ἜΩς as a preposition, see Winer, p. 418 [E. T. 590]. As regards the meaning which ἜΩς here has, Schneckenburger correctly observes: non tempus tantum sed rem quoque indicat, qua Ἡ ΘΛῖΨΙς ΜΑΚΡΟΘΎΜΩς toleranda tollatur. By ΠΑΡΟΥΣΊΑ ΤΟῦ ΚΥΡΊΟΝ , according to constant Christian usage, is to be understood the advent of Christ (Wiesinger, Brückner, Lange, Bouman), not the coming of God (Augusti, Theile, de Wette); although James by κύριος chiefly designates God, yet he also uses this name for Christ, chap. Jam_2:1.
The exhortation is strengthened by the reference to the patient waiting of the husbandman (the same figure in Sir_6:19). As he waits ( ἘΚΕΔΈΧΕΤΑΙ ) for the precious fruit of the earth, being patient with reference to it, until it has received the early and latter rain, so should the Christian patiently wait for the precious fruit of his labour, for which he hopes. The καρπός is designated as ΤΊΜΙΟς , because it is its preciousness which occasions the ΜΑΚΡΟΘΥΜΊΑ . By ΜΑΚΡΟΘΥΜῶΝ ἘΠʼ ΑὐΤῷ , ἘΚΔΈΧΕΤΑΙ is more definitely stated, since that verb does not necessarily include in itself the idea here intended. On ἘΠʼ ΑὐΤῷ = in reference to the ΚΑΡΠΌς , comp. Luk_18:7.
Ὁ ΓΕΩΡΓΌς is not the subject of ΛΆΒῌ (Luther), but Ὁ ΚΑΡΠΌς (Stier).
The question whether we are here to read ἝΩς with or without ἌΝ (see critical remarks) cannot be answered from the usage of the N. T.; see Mat_10:11, and, on the other hand, Luk_12:59. According to Tischendorf, the authorities are decisive for the omission of ἌΝ . See Al. Buttmann, p. 198 f. [E. T. 230 f.].[229]—( ὙΕΤῸΝ ) ΠΡΏΪΜΟΝ ΚΑῚ ὌΨΙΜΟΝ ] the autumnal and spring rains; see Deu_11:14; Jer_5:26; Joe_2:23; Zec_10:1 : not “the morning and the evening rain” (Luther); see Winer’s Realwörterb. under “Witterung.”[230]
[228] Schneckenburger correctly observes: ad judicii divini propinquitatem respicit; but the remark is erroneous: neque cam infitias, si quis pariter versui 6 hunc jungat, ita ut exemplo τῆς μακροθυμίας ad eandem animi lenitatem usque servandam excitentur.
[229] It is peculiar that in the parallel sentences, Exo_15:16, Jer_23:20, at first ἕως stands and then ἕως ἄν .
[230] In a peculiar manner Oecumenius allegorizing says: πρώϊμος ὑετός , ἡ ἐν νεότητι μετἀ δακρύων μετάνοια · ὄψιμος , ἡ ἐν τῇ γήρᾳ .