Exegetical and Hermeneutical Commentary of James 5:10
Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience.
10. Take, my brethren, the prophets ] Better, as representing the emphatic order of the Greek, As an example of affliction and long-suffering take, my brethren, the prophets The first of the nouns expresses simply the objective affliction, not the manner of enduring it.
the prophets who have spoken ] Better, who spake. The words point, perhaps, chiefly to the prophets of the Old Testament, as having, with scarcely an exception, suffered persecution (Mat 5:12). But we must not forget that there were prophets also in the Christian Church (1Co 12:10; 1Co 14:24 ; 1Co 14:29; Eph 2:20; Eph 4:11; Rev 22:9), and that these were exposed to the same trials as their predecessors. It is to their sufferings that St Paul probably referred in 1Th 2:15, and St James may well have included them in his general reference. Stephen and his own namesake, the son of Zebedee, may have been specially present to his thoughts.
Fuente: The Cambridge Bible for Schools and Colleges
Take, my brethren, the prophets – That is, in your trials and persecutions. To encourage them to the exercise of patience, he points them to the example of those who had trod the same thorny path before them. The prophets were in general a much persecuted race of men; and the argument on which the apostle relies from their example is this:
(1)That if the prophets were persecuted and tried, it may be expected that other good men will be;
(2)That they showed such patience in their trials as to be a model for us.
An example of suffering affliction – That is, they showed us how evils are to be borne.
Fuente: Albert Barnes’ Notes on the Bible
Jam 5:10
An example of suffering affliction–
Good examples
Man is so formed by nature that examples, whether good or bad, have a great influence upon him.
The bad, indeed, have more power to corrupt than the good to reform the world: nevertheless, upon all who are well disposed, good examples are not without a considerable effect. Good examples in general tend to establish us in the belief of the infinite advantages of true religion, which appears with most convincing evidence when, in the lives and actions of those who profess it, we behold a lovely counterpart of its Divine doctrines and admirable precepts. The cause is known by its effects, the fountain by its streams. Good examples are further advantageous as they are corrective: they strongly operate upon the principles of an ingenuous shame, and therefore contribute to reform the vicious and to improve the virtuous. We may also observe that such good and amiable models are powerfully attractive. Their lustre is truly bright, their beauty truly alluring: they seize on our esteem, steal our affections, and so insinuate themselves into the soul as by insensible degrees to transform it into their own likeness. When the sincere follower of Christ contemplates the illustrious patterns held up to him in Scripture, he will naturally be led to reflect that he is not single in the difficulties of the human race. Through the Divine blessing and assistance he will determine to tread the same path, and, like them, despise the allurements and terrors of the world. It is highly useful to attend not only to the patterns proposed in Scripture, but also to all those good examples which through any other means fall within the sphere of our knowledge; more particularly of such persons as have been persecuted for righteousness sake, and have with heroic fortitude borne witness to the truth in the face of sufferings and death. If we have borne any particular relation to persons eminent for piety and virtue, their examples ought to be peculiarly beneficial to us. It may be presumed that, by our greater affection for such endeared friends, we shall be better prepared to receive the influence of their good examples. If we have had the benefit of their instructions and reproofs, of their admonitions, prayers and counsels, we shall be the more inexcusable if we are not disposed to resemble them. Eminent examples of piety and virtue, whether near or more remote, are like lights set up in the world for the direction of mankind in general, and for the comfort of the good: some of these, like the luminaries of heaven, extend their influence to all nations and times. In order to induce us to imitate those excellent examples which are held forth to us in Scripture, or which by any other means come within the circle of our knowledge, let us attend to the following encouraging considerations.
1. We serve the same God and Father. He is as deserving of the zeal and fidelity of His servants now as ever, has the same blessings treasured up in Himself, the same power in heaven, and the same care of His people here on earth. If we cultivate repentance and faith, piety and virtue, we have the same hopes of acquiring His favour, for He is no respecter of persons.
2. Another encouraging circumstance is that we profess the same doctrine in general even with those who lived before the time of Christ.
3. Again, we are blessed with the same assistance, we are favoured with the same outward means and institutions, we are blessed with the public worship of God, the benefit of prayer, of the preaching His Word, and of the administration of the sacraments; we have moral and religious treatises in abundance, doctrinal, practical and devotional. Nor is there any want of internal assistance and consolation that either our own weakness, the irregularity of our passions, or the temptations with which we are encompassed, may render necessary to encourage us in our Christian course.
4. To conclude all, let it be considered that we have the promise and expectation of the same reward with them. Attentively, therefore, let us eye all the good examples with which we are acquainted that we may catch a portion of that heavenly ardour which animated them. (B. C. Sowden.)
What is affliction?
Affliction is the dark soil in which is deposited the heavenly seed, that germinates, and brings forth fruit to the glory of God. Affliction is a furnace, in whose ardent flame the Refiner of souls is consuming our human imperfections. Affliction is a rod, under whose kindly chastisement the Father of Spirits is educating us for immortality. Affliction is a baptism, from whose cleansing wave the saints of the Most High come forth fit for the marriage-supper of the Lamb. Affliction is a cup, whose bitter draught is administered by the good Physician to purify our spiritual natures. Affliction is a dark cloud, on which the God of covenant has painted the rainbow of hope, and which He has irradiated with the halo of celestial glory. Would you, then, bring forth much fruit? would you be purified of remaining imperfections? would you be trained for immortality? would you be fitted for the marriage-supper? would you be sanctified in your spiritual nature? would you be encircled in the bow of promise or adorned with the halo of glory? You must needs suffer affliction; for it is through much tribulation we must enter the kingdom.
The uses of affliction
1. God visits with sickness to cause careless sinners to bethink themselves concerning their souls estate, who, perhaps, never had a serious thought about it before.
2. God visits us with sickness in order to instruct and teach us things we know not (Psa 90:12). The path of the cross is the path of light.
3. God sends such trials and distresses in order to mortify and kill sin in us.
4. God sends sickness to awaken in us the spirit of prayer and supplication, and make us more earnest and importunate in our addresses to the throne of grace.
5. Another end is to loosen our hearts from the things of the world, and cause us to look and long for heaven.
6. God designs to make the world bitter, and Christ sweet to us.
7. God visits with sickness and distress in order both to prove and improve His peoples graces (Deu 8:2; Rev 2:10). Grace is hereby both tried and strengthened.
8. Gods aim is to awaken us to redeem time, to prepare for flitting, and clear up our evidence for heaven. (The Study.)
And of patience
Patience aids every virtue
Patience to the soul is as bread to the body, the staff of either the natural or spiritual life; we eat bread with all our meats, both for health and relish; bread with flesh, bread with fish, bread with broths and fruits. Such is patience to every virtue; we must hope with patience, and pray in patience, and love with patience, and whatsoever good thing we do, let it be done in patience.
Patience reduces pain
As the lid is made to open and shut, to save the eye; so patience is set to keep the soul, and save the heart whole to cheer the body again. Therefore, if you mark when you can go by an offence and take a little wrong, and suffer trouble quietly, you have a kind of peace and joy in your heart, as if you had gotten a victory; and the more your patience is, still the less your pain is. For as a light burden, borne at the arms end, weigheth heavier by much than a burden of treble weight if it be borne upon the shoulders, which are made to bear; so if a man set impatience to bear a cross, which is not fit to bear, it will grumble and murmur, and start and shrink, and let the burden fall upon his head; like a broken staff which promiseth to help him over the water, and leaveth him in the ditch. But if you put it to patience, and set her to bear it which is appointed to bear, she is like the hearty spies that came from Canaan, and said, It is nothing to overcome them; so patience saith, It is nothing to bear, it is nothing to fast, it is nothing to watch, it is nothing to labour, it is nothing to be envied, it is nothing to be backbited, it is nothing to be imprisoned; In all these things we are more than conquerors. (Henry Smith.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. Take – the prophets] The prophets who had spoken to their forefathers by the authority of God, were persecuted by the very people to whom they delivered the Divine message; but they suffered affliction and persecution with patience, commending their cause to him who judgeth righteously; therefore, imitate their example.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Take, my brethren, the prophets; as being most eminent among Gods people, and leaders of them; he intimates that it is an honour to suffer among the best.
Who have spoken in the name of the Lord; by his command and authority, and so were employed in the highest services in the church, and thereby appeared to be approved of God, and most dear to him.
For an example of suffering affliction: as much as God honoured and loved them, yet they were not exempted from afflictions, but were maligned, traduced, and persecuted by men, 1Ki 18:13; 19:14; 2Ki 6:31; Amo 7:10; Heb 11:1-40; and therefore when they suffered such hard things, it is no shame for you to suffer the like, Mat 5:12.
And of patience; as the example of their sufferings should prevent your discouragement, so the example of their patience should provoke your imitation; God having set them forth as examples of both, that if you suffer the same things, you may suffer with the same minds.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. the prophetswho wereespecially persecuted, and therefore were especially “blessed.”
example of sufferingafflictionrather, simply, “of affliction,”literally, “evil treatment.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Take, my brethren, the prophets, who have spoken in the name of the Lord,…. Men who have been highly honoured of God, with a gift of prophesying, or foretelling things to come; to whom God revealed his secrets, doing nothing without acquainting them with it; and who were sent forth by him, and prophesied in his name what were made known unto them; and yet, though these were his favourites, they suffered much; as cruel mockings, scourgings, imprisonment, famine, nakedness, and death in various shapes; some being stoned, others sawn asunder, and others killed by the sword; all which they endured with incredible patience. And therefore the apostle proposes them to be taken,
for an example suffering affliction, and of patience; their afflictions were many and great, and yet they were very patient under them; and through faith and patience they went through them, and now inherit the promises; and so are a very proper example and pattern for New Testament saints to follow and copy after.
Fuente: John Gill’s Exposition of the Entire Bible
For an example (). Late word for the old , from , to copy under, to teach (Lu 6:47), here for copy to be imitated as in Joh 13:15, as a warning (Heb 4:11). Here predicate accusative with (the prophets) as the direct object of (second aorist active imperative of ).
Of suffering ( ). Old word from (suffering evil, in verse Jas 5:13; 2Tim 2:3; 2Tim 2:9), here only in N.T.
Of patience (). Like in 5:7. See both and in 2Cor 4:6; Col 1:11 (the one restraint from retaliating, the other not easily succumbing).
In the name of ( ). As in Jer 20:9. With the authority of the Lord (Deissmann, Bible Studies, p. 198).
Fuente: Robertson’s Word Pictures in the New Testament
Example [] . See on 2Pe 2:6.
Of suffering affliction [] . Only here in New Testament. The word does not mean the endurance of affliction, but affliction itself. Hence, Rev., rightly, suffering.
The prophets. Compare Mt 5:12.
Fuente: Vincent’s Word Studies in the New Testament
1) Take for example the suffering of the prophets in patience, while they spoke in the name of the Lord. Abel, Enoch, Noah, Abraham and others are named in Heb 11:1-40; Act 7:52-53. These endured in patient faith.
2) Let these be your carbon copy of daily living under trials and wrongs, James insists. See also Gen 45:5-8; Gen 50:20.
ONE NIGHT
The Talmud tells the story of an aged man whom Abraham invited to share his tent but who refused to join Abraham in prayer to the One God. Learning that the man was a fire worshipper, Abraham drove him from his door. That night God appeared to Abraham in a vision and said, “I have borne with that ignorant man for seventy years; could you not have patiently suffered him one night?”
– Knights Treasury
Fuente: Garner-Howes Baptist Commentary
10 Take, my brethren, the prophets. The comfort which he brings is not that which is according to the common proverb, that the miserable hope for like companions in evils. That they set before them associates, in whose number it was desirable to be classed; and to have the same condition with them, was no misery. For as we must necessarily feel extreme grief, when any evil happens to us which the children of God have never experienced, so it is a singular consolation when we know that we suffer nothing different from them; nay, when we know that we have to sustain the same yoke with them.
When Job heard from his friends,
“
Turn to the saints, can you find any like to thee?” (Job 5:1,)
it was the voice of Satan, because he wished to drive him to despair. When, on the other hand, the Spirit by the mouth of James designs to raise us up to a good hope, he shews to us all the fore-going saints, who as it were stretch out their hand to us, and by their example encourage us to undergo and to conquer afflictions.
The life of men is indeed indiscriminately subject to troubles and adversities; but James did not bring forward any kind of men for examples, for it would have availed nothing to perish with the multitude; but he chose the prophets, a fellowship with whom is blessed. Nothing so breaks us down and disheartens us as the feeling of misery; it is therefore a real consolation to know that those things commonly deemed evils are aids and helps to our salvation. This is, indeed, what is far from being understood by the flesh; yet the faithful ought to be convinced of this, that they are happy when by various troubles they are proved by the Lord. To convince us of this, James reminds us to consider the end or design of the afflictions endured by the prophets; for as our own evils we are without judgment, being influenced by grief, sorrow, or some other immoderate feelings, as we see nothing under a foggy sky and in the midst of storms, and being tossed here and there as it were by a tempest, it is therefore necessary for us to cast our eyes to another quarter, where the sky is in a manner serene and bright. When the afflictions of the saints are related to us, there is no one who will allow that they were miserable, but, on the contrary, that they were happy.
Then James has done well for us; for he has laid before our eyes a pattern, that we may learn to look at it whenever we are tempted to impatience or to despair: and he takes this principle as granted, that the prophets were blessed in their afflictions, for they courageously sustained them. Since it was so, he concludes that the same judgment ought to be formed of us when afflicted.
And he says, the prophets who have spoken in the name of the Lord; by which he intimates that they were accepted and approved by God. If, then, it had been useful for them to have been free from miseries, doubtless God would have kept them free. But it was otherwise. It hence follows that afflictions are salutary to the faithful. He, therefore, bids them to be taken as an example of suffering affliction. But patience also must be added, which is a real evidence of our obedience. Hence he has joined them both together.
Fuente: Calvin’s Complete Commentary
VICTORY WILL COME, FOR GOD IS REAL
Text 5:1012
Jas. 5:10 Take, brethren, for an example of suffering and patience, the prophets who spake in the name of the Lord.
11.
Behold, we call them blessed that endured: ye have heard of the patience of Job, and have seen the end of the Lord, how that the Lord is full of pity, and merciful.
12.
But above all things, my brethren, swear not, neither by the heaven, nor by the earth, nor by any Other oath: but let your yea be yea, and your nay, nay; that ye fall not under judgment.
Queries
419.
What noteworthy example of hardship is omitted here but not in 1Pe. 2:21 ff?
420.
Why were the O.T. prophets a good example to take?
422.
The word for patience in Jas. 5:11 is the usual word meaning to hold tight without giving in. How is this descriptive of Job?
423.
Is the teaching in verse twelve of special importance? Why (from the verse itself) must this be?
424.
Solemn and serious civil and religious oaths or vows were taken on the name of God or His Word, and they still are. Why do you think this particular oath is not mentioned in verse twelve?
425.
Is the subject really swearing, oath-taking, or truth-telling?
426.
What connection is there between swearing and lying?
427.
What are some of the similarities between this verse and Mat. 5:33-37?
428.
Where is lying introduced into the verse?
Paraphrases
A. Jas. 5:10
For an example of a continued faith while enduring suffering, consider the Old Testament prophets. They continued to testify of God in the midst of their suffering.
11.
Look how we call Gods praises upon them because of their endurance. You have heard how Job was stubborn in clinging to the Lord; and you have read how Gods mercy and pity gave Job a double restitution because of His purpose.
12.
And more than this, brethren, watch your daily speech that it is not sprinkled with the double standard of oaths for speaking the truth that you might have an excuse to lie. When you say something, let it be the truth, and this swearing and oath-taking will not be necessary.
B.*Jas. 5:10.
For examples of patience in suffering, look at the Lords prophets.
11.
We know how happy they are now because they stayed true to Him then, even though they suffered greatly for it. Job is an example of a man who continued to trust the Lord in sorrow, and from his experiences we can see how the Lords plan finally ended in good, and that the Lord is full of tenderness and mercy.
12.
But most of all, dear brothers, do not swear either by heaven or earth, or anything else; just say a simple yes or no, so that you will not sin and receive Gods curse.
Summary
When we consider the Old Testament examples we know that Gods purpose is to make everything right. So let our word be as constant and sure as these prophets and we will avoid the common practice of swearing and oathtaking.
Comment
James is still referring to how to act under adversity. The major example of adversity of having ones wages withheld will be added to in the last portion of the chapter. Here he seems to still be commenting upon this particular problem.
The prophets, because of their very vocation, suffered the brunt of persecution. Through all of this they refused to murmur against the Lord; but rather continued to speak in His name. It has always been that a man who will take a definite stand, especially on matters pertaining to godliness, will make enemies. He makes the same enemies Jesus made, and in a sense bears the same kind of a cross. This is the plight of all who name the name of Christ as their own, and it must be so. If any man would come after me, let him deny himself, and take up his cross, and follow me. For. whosoever would save his life shall lose it: and whosoever shall lose his life for my sake shall find it (Mat. 16:24-25).
The Job reference uses the same kind of patience that is most commonly used in the New Testament. This refers to his determination to hang on through all sufferings. He clung to the Lord like a bulldog, and the devil could not shake him loose.
The important part of the illustration is that Jobs patience was rewarded by the Lord according to the will of the Lord. The end of the Lord refers to the purpose of the Lord. We have seen the purpose of the Lord in the account of Job: to benefit all on the Lords side, including Job.
The end of the Lord could also refer to what happens in the end of the matter, or the end of time. Job was rewarded at the conclusion of his suffering; and such is always the end of the Lord. The end of the matter is not always apparent on this earth, however. In the case of the oppressing rich men just discussed, the end of the matter is in the judgment. If heaven is my home and joy unspeakable and full of glory is my destiny, by what ingratitude do I demand it all here and now?
If verse twelve is a continuation of the admonition on how to act in adversity, then its meaning is quickly determined. The prophets continued to speak in the name of the Lord when they were persecuted. Likewise we must continue to let our speech be honest and truthful regardless of the persecution.
The common practice of that day (and today?) was to use a double standard of speaking. A good (?) business man was expected to lie concerning his business. If a man wanted to verify the fact that he was really telling the truth and not speaking out of the corner of his mouth, he would use an oath. Swearing and oathtaking became so common that if a man really wanted to deceive his fellow man he would sprinkle his conversation with oaths. At the trial of Jesus when the maid accused him of being one of the men with Jesus, on the second accusation Peter not only denied being with the Jesus, but did so with an oath (Mat. 26:72). On the third occasion when he was accused of being a friend of Jesus then he began to curse and to swear, I know not the man. (Mat. 26:74). The oath here, as in many cases, was used as a clear effort to deceive.
Had Peter spoken the truth there would have been no need for an oath. They would have believed him anyway at once. The Christian should have his practice of always speaking the truth. When he says yes, he should mean yes. If he denies something, then those who know him know that his denial is the truth.
Most commentators do not believe that this prohibition is referring to the civil and religious oaths or vows that solemnly use the name of God for court uses. There is no mention of an oath that invoked the name or Word of God. We would expect that it would not be mentioned, for the Jews were by tradition most careful not to use Gods name lightly as in street usage or common swearing. The point of the teaching is in the last part of the verse: let your yea be yea and your nay, nay; that ye fall not under judgment. It would seem that this is an application of the example from the prophets who spoke in the name of the Lord. Certainly if this teaching leaves any man with a conscience against taking the solemn oaths of the courts, then it would be a sin to him even if this were not the intended meaning of the text.
If this verse is not a continuation of the former discussion, and has as its main purpose any oath-taking rather than truth-telling, then the meaning becomes more difficult to ascertain. Some commentators are convinced the teaching is against the solemn and serious civil oaths that use the name of God, or His Word. If this be the case, then James has interspersed his teaching on the consistent speech of the Christian with a subject that seems to be stuck in, or somewhat out of context.
Lest we be led astray on our consideration of the extent of the prohibition, we should humbly concur that James is emphasizing the importance of telling the truth under all circumstances. A man may sometimes hold his own council, but he should never lie.
It is far better to make no reply to a question as Jesus did at His trial, than to make a false statement as Peter did at the same trial. The first can be altogether right, where the latter is always wrong. May God help us to be as constant in our word as is our Lord. May we never say yea when we know nay is the answer, nor nay when we know yea is the answer. Since our business is not deceit, but tram-telling, then common oaths and swearing need not be a part of our vocabulary.
Fuente: College Press Bible Study Textbook Series
(10) For an example.Another reason for endurance, an example of affliction and patience, the prophets who spoke in the name of the Lord. These are the bright ones in the cloud of witnesses, of whom the Epistle to the Hebrews (Heb. 12:1) speaks, who, like Daniel, stopped the mouths of lions; like Jeremiah and Elijah, escaped the edge of the sword; out of weakness were made strong; who were stoned, like Zachariah; sawn asunder, like Isaiah; slain with the sword, like Urijah and John; of whom the world was not worthy. Thus the saints of the Old Covenant are held up for honour and imitation to those of the New. James was not advocating a religion alien to that of Moses, but building again more widely the ruins of the tabernacle which had fallen down, that all the Gentiles might seek after the Lord. (Comp. his speech in the synod, Act. 15:13-21.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. The prophets In St. James’ view the Christian has a full right to the Old Testament, and he is in his day as the prophets of old. Both suffer on earth in solemn hope of a better life.
In the name Using the name as representatives of him.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Take, brothers, for an example of suffering and of patient endurance, the prophets who spoke in the name of the Lord.’
That the church at this time were going through heavy trials is clear. While there was not necessarily persecution by the state, for that was fairly limited, there was certainly fairly regular local persecution (see Act 8:1-3; Act 9:1-2; Act 13:50; Act 14:2; Act 14:5; Act 14:19; Act 14:22; Act 16:19-24; Act 18:12-13; Act 19:23-29 and compare Mat 10:17-18; Mat 10:21-23; Mat 10:35-36; Joh 15:18-21; Joh 16:2-4; 2Co 11:23-25; 1Pe 4:12-13). And James himself was aware of the undercurrents of the time and would indeed in the end be martyred in such an outbreak. The church were ever warned not to expect an easy time. They were to expect tribulations (Act 14:22). James therefore exhorts them to consider the sufferings of the true prophets who ‘spoke in the Name of the Lord’. They suffered and endured, and the early church is to do the same in His Name.
The one whose sufferings we know most about was Jeremiah. He was beaten, put in the stocks, imprisoned in a dank dungeon, tossed into a cystern, and then looked back on by the people as an encouragement in the face of their own suffering. For in their hearts they knew that what he said was true.
Fuente: Commentary Series on the Bible by Peter Pett
Jam 5:10. Take, my brethren, the prophets, &c. “You may think that your present calamities are great and heavy, and so indeed they are; but your case is not singular; (Lam 1:12.) others have suffered as much before you, and those some of the most eminent and holy men. Learn, therefore, from their example, to suffer ill usage with patience.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Jas 5:10-11 . Old Testament examples adduced for the sake of strengthening the exhortation to patience.
] (instead of the classical ) here, as frequently in the N. T. and LXX., an example, a pattern; in sense equivalent to , 1Pe 2:21 ; , 2Th 3:9 ( ).
] , in the N. T. . ., is not synonymous with = vexationum patientia (Hottinger), but denotes suffering, affliction , synonymous with , Thue. vii. 77; in 2Ma 2:26-27 , it is used in a somewhat attenuated sense. Schneckenburger arbitrarily combines it with the following words into one idea = ; by this combination the point of is weakened. On the sentiment, see Mat 5:12 .
By the relative clause ( ) , belonging to , is indicated that the prophets, as servants of God, stand opposed to the world, even as believing Christians do. The dative (see critical remark) is not to be explained, with Meyer (see on Mat 7:22 ), “by means of the name, i.e. that the name of the Lord satisfied their religious consciousness and was the object of their confession;” but, as is commonly understood = (Wiesinger: jussu et autoritate; de Wette: “by virtue of the name”); this is evident from the fact that the Hebrew is translated in the LXX. not only by ( ) . (Dan 9:6 ) or by . (Jer 20:9 ), but also by (Jer 44:16 ). [233]
[233] Also in union with other verbs the LXX. translate sometimes by the simple dative; thus Exo 33:19 ; Exo 34:5 : ; Jer 12:16 : . ; see also Isa 41:25 ; Isa 43:7 ; Isa 45:4 . Though this usage were not decisive, yet it would be most natural to explain the dative = through the name, by which the name of the Lord would be conceived as the objective power by which the prophets were induced to speak.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
10 Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience.
Ver. 10. For an example of suffering ] Examples very much affect us, as they did many of the martyrs. See Trapp on “ Mat 5:12 “
” A bove maiori discit arare minor. “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
10, 11 .] Encouragement to patience in affliction by O. T. examples . Take, my brethren, as an example of affliction (not, ‘of enduring’ or “suffering affliction,” E. V.: the word is strictly objective, and is found parallel with and the like: so in reff.: and Thucyd. vii. 77, , , , (spoken by Nicias to the suffering Athenian army in Sicily): so Isocr. p. 127 C, : which examples are decisive) and of patience (beware of the hilly bendiadys, which indeed can have no place at all with the right meaning of ) the prophets (so Mat 5:12 ) who spoke in the name (or, by the name . We may consider . as equivalent to ., or we may explain it as De Wette ‘by means of the name’) of the Lord (God).
Fuente: Henry Alford’s Greek Testament
Jas 5:10 . : Cf. Sir 44:16 and especially Joh 13:15 , . of our Lord. : . . in N.T. cf. 4Ma 9:8 . It means “endurance” rather than the R.V. “suffering”; this goes better with , “patience”. The rendering “endurance” has support from the papyri, see Deissmann, Neue Bibelst. , pp. 91 f. : although this use of the phrase is paralleled by its use in the papyri (see Deissmann, Bibelst. , pp. 143 5: Neue Bibelst. , pp. 25, 26), it is more probable that in this case it comes through the Septuagint from the Hebrew ; cf. above Jas 2:7 .
Fuente: The Expositors Greek Testament by Robertson
the prophets. i.e. the O.T. prophets. App-189.
have spoken = spoke. App-121.
for = as.
example. See Joh 13:15.
suffering affliction. Greek. kakopatheia. Only here. Compare Jam 5:13.
patience. As in Heb 6:12.
Fuente: Companion Bible Notes, Appendices and Graphics
10, 11.] Encouragement to patience in affliction by O. T. examples. Take, my brethren, as an example of affliction (not, of enduring or suffering affliction, E. V.: the word is strictly objective, and is found parallel with and the like: so in reff.: and Thucyd. vii. 77, , , , (spoken by Nicias to the suffering Athenian army in Sicily): so Isocr. p. 127 C, : which examples are decisive) and of patience (beware of the hilly bendiadys, which indeed can have no place at all with the right meaning of ) the prophets (so Mat 5:12) who spoke in the name (or, by the name. We may consider . as equivalent to ., or we may explain it as De Wette by means of the name) of the Lord (God).
Fuente: The Greek Testament
Jam 5:10. , ) The vindication of this reading is to be found, App. Crit. Ed. ii. on this passage.[72]- , the enduring of evils) lest you should think that any strange thing has happened to you. The word occurs, Jam 5:13.- , the prophets) who were singularly persecuted in their time, and therefore blessed: Mat 5:12.-, have spoken) How great was the violence of the world, and the patient endurance of the prophets, is here intimated.- , in the name) The obedience of the prophets in praising the name of the Lord is intended: is understood, as at Mat 7:22; Lev 19:12, Septuagint.
[72] AB Vulg. omit . Rec. Text omits it, with Syr. and Memph. Also AB and most Versions put before . Rec. Text puts it after , without good authority.-E.
Fuente: Gnomon of the New Testament
Jas 5:10-11
EXAMPLES OF PATIENCE
Jas 5:10-11
10 Take, brethren, for an example of suffering and of patience, the prophets—The order of the Greek is emphatic: “For an example of affliction and longsuffering, take, brethren, the prophets …. ” (Hupodeigma labete, adelphoi, tes kakopathias, lwi tes makrothumias, tous prophetas) The word translated “suffering,” (kakopathias) denotes suffering from without and is thus objective in character; the word “patience,” (makrothumia) is subjective and indicates the manner in which the sufTering was accepted. The word “example,” (from hupodeigma), means a copy to be imitated. Thus, the meaning is, “Brethren, for the proper way to endure affliction, follow the example of the prophets.” The prophets were seldom far removed from persecution and trial; as a class, they were the most persecuted men in history. (Mat 23:34.) “Which of the prophets did not your fathers persecute? and they killed them that showed before of the coming of the Righteous One! of whom ye have now become betrayers and murderers.” (Act 7:52.) Jesus said, “Blessed are ye when men shall reproach you, and persecute you, and say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets that were before you.” (Mat 5:12.)
The disciples to whom James wrote, many of whom were of Jewish ancestry, would be familiar with the manifold instances of affliction and suffering experienced by Isaiah, Jeremiah, Daniel, Elijah and others. Those godly men did not escape persecution; we may, therefore, expect it; these men en<lurd faithfully the trials of life ; so should we. They suffered with patience; they thus serve as examples for all succeeding generations who would in such fashion please God. Suffering is, indeed, for the faithful discile, and when experienced for righteousness sake, a token of divine approval. Peter said, "Beloved, think it not strange concerning the fiery trial among you, which cometh upon you to prove you, as though a strange thing happened unto you : but insomuch as ye are partakers of Christ's sufferings, rejoice; that at the revelation of the name of Christ blessed are ye, because the Spirit of glory and the Spirit of God resteth upon you …. But if a man suffer as a Christian, let him not be ashamed ; but let him glorify God in this name." (1Pe 4:12-16.)
who spake in the name of the Lord.–These were the prophets alluded to in the preceding clause; they “spake,” (taught) in the “name of the Lord,” i.e., by the Lord’s authority. Theirs was thus a divine mission; and the message which they delivered to the people was authenticated by the Lord and inspired by the Spirit. Here is additional evidence of the validity and truth of the writings of the prophets of the Old Testament. The word “prophet,” from pro and phemi means to speak for, or on behalf of, another; and thus those of this classification in both the Old and the New Testament were mouthpieces for God, the instruments by which he delievered his message to the people. Often, the message was highly unpalatable to the wicked and rebellious people; and they showed their resenbnent by evilly treating the messengers. To reject the message was not only to reject the messenger, but also him Who originated the message-God himself. It will be recalled that when Samuel, in somewhat petulant fashion, informed God that he had been rejected by the people of Israel, when they demanded a king, God said to him, “Harken unto the voice of the people in all that they say unto thee; for they have not rejected thee, they have rejected me that I should not be king over them.” (1Sa 8:4-9.) The statement is evidently elliptical. The meaning is, “They have not rejected thee only, they have also rejected me that I should not reign over them.” The suffering saints, so cruelly mistreated by their rich and oppressive employers, might well look to the prophets as examples of those whose faith failed not, but who served Jehovah under the most trying circumstances. Patient endurance under great difficuJty is an object lesson in faith to others. It serves to induce those of us who witness it to try a little harder on the ground that if others can succeed under trial, so can we. What great multitudes of the sorely tried must have gained great strength and renewed faith from the noble examples of Hebrews 11! How wonderful it is to know that we, like Abraham, may through the eye of faith see beyond the distant haze, “the city” which “hath the foundations, whose builder and maker is God!”
11 Behold, we call them blessed that endured:—For the significance of the word “behold,” see the comments on this word at verse 7, above. The “we” includes not only James and the faithful disciples to whom he wrote, but all who honor and respect those who, through great trial and affliction, maintain their loyalty to God and their devotion to his will. “Blessed,” is from makarizomen, present active indicative of makarizo, from makarios “happy.” However, the word “happy,” does not adequately convey the meaning of the term used here. Happiness, from hap, chance, denotes that which is accidental and which depends on outward circwnstances; here, the blessedness which the word indicates is inward, and results from the peace which reigns in the hearts of those who faithfully serve the Lord. The form of the word occurring here appears in Luk 1:48, its only other instance in the New Testament, although the word makarios (the word for the Beatitudes, Mat 5:3-11), occurs often. The faithful have, through the ages, often suffered great harrassment, endured much hardship and suffered agonizing pain. In one of the most vivid passages of the Bible, the Hebrew writer describes the trials of the saints in ages past in the following remarkable fashion:
“And what shall I more say? for the time will fail me if I tell of Gideon, Barak, Samson, Jephthah; of David and Samuel and the prophets: who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the power of fire, escaped the edge of the sword, from weakness were made strong, waxed mighty in war, turned to flight armies of aliens. Women received their dead by a resurrection; and others were tortured, not accepting their deliverance; that they might obtain a better resurrection : and others had trial of mockings and scourgings, yea, moreover of bonds and imprisonment: they were stoned, they were sawn asunder, they were tempted, they were slain with the sword: they went about in sheepskins, in goatskins; being destitute, afflicted, ill-treated (of whom the world was not worthy), wandering in deserts and mountains and caves, aud the holes of the earth.” (Heb 11:32-38.)
If the good and great of past ages suffered so much for the Cause they loved, why should we hope to obtain the garland they wore if we shrink from the battles they fought so valiantly? We oall them blessed. Why? Because they did not waver in faith. Had they thrown their weapons down and had forsaken the fray, no one would have honored their name or called them blessed. Only those who endure are regarded as blessed.
Those who “endured,” were those who bore up uncomplainingly under tthe burdens which were theirs, and whose faith did not fail in the hours of trial. The verb “endured,” is from the Greek hupomeno which, as a participle, means to exhibit patience in matters pertaining to things. For its significance, and the distinction which obtains between it and the word translated “patient” ( makrothunio) occurring earlier in the chapter, see the comments on verse 5. The meaning here is that the faithful to whom James alludes here bore uncomplainingly the heavy loads of life which included galling persecution, intense suffering and bitter hardship of many kinds. It is the determination to serve God, whatever the odds, plus patient endurance, that prompts succeeding generations to call those who thus endure blessed. The inspired writer pointed his readers to these instances of faithfulness and devotion by great and good men to encourage them in the fiery trial through which they were then passing. It was not James’ intention to leave the impression that the reward inherent in the term “blessed” would be received in this life; on the contrary, many evils persist, and are never corrected here; but it is a matter of faith that in God’s own good time, he will redress the wrongs of the poor, and mete out to the wicked the punishment they deserve in the day of final accounts. The Psalmist once fretted greatly over this matter. He observed that the good are often in gerat difficulty and the wicked often prosper; and he penned the following words, to indicate his perplexity:
“Surely God is good to Israel, even to such as are pure in heart. But as for me, my feet were almost gone; my steps had well nigh slipped. For I was envious at the arrogant, when I saw the prosperity of the wicked. For there are no pangs in their death; but their strength is firm. They are not in trouble as other men; 11either are they plagued like other men. Therefore pride is as a chain about their neck; violence covereth them as a garment, Their eyes stand out with fatness: they have more than heart could wish. They scoff, and in wickedness utter oppression: they speak loftily. They have set their mouth in the heavens, and their tongue walketh through the earth. Therefore his people return hither; and waters of a full cup are drained by them. And they say, How doth God know? And is there knowledge in the Most High? Behold, these are the wicked; and being always at ease, they increase in riches. Surely in vain have I cleansed my heart, and washing my hands in innocency; for all the day long have f been plagued, and chastened every morning. If I had said, I will speak thus; Behold, I had dealt treacherously with the generation of thy children.” (Psa 73:1-15.)
Why did the wicked prosper, the righteous suffer? These were matters which perplexed and disturbed David, as they have the good of every generation. On entering the “sanctuary,” the solution of this vexing problem was at hand:
“When I thought how I might know this, it was too painful for me ; until I went into the sanctuary of God, and considered their latter end. Surely thou settest them in slippery places; thou castest them down to destruction. How are they become a desolation in a moment. They are utterly consumed with terrors.” (Psa 73:16-18.) Not here, but in the judgment will the wicked answer for their misdeeds. An infidel once addressed the following note to the editor of a county paper: “Sir: I have a religious neighbor who, when he prays, I curse; when he goes to church, I go fishing; yet, in October my harvest is as bountiful as his, How do you explain it?” The editor answered: “Sir, you err in assuming God settles all of his accounts in October!” In a remarkable passage in 2Th 1:7-9, Paul solemnly warns of the ultimate destruction of the wicked: “And to you that are afflicted rest vi th us, at the revelation of the Lord Jesus from heaven with the angels of his power in flaming fire, rendering vengeance to them that know not God, and to them that obey not the gospel of our Lord Jes us : who shall suffer punishment, even eternal destruction from the face of the Lord and from the glory of his might, when he shall come to be glorified in his saints.”
ye have heard of the patience of Job,—This intensely interesting story of that valiant and faithful Old Ttestament character was a familiar one to James’ readers. All of their lives, the Jewish Christians had heard and read of the agonies Job experienced, the miseries inflicted upon him by his so-called friends, and the cries which were wrung in pain from his lips. Though he could not quench the wailing cry of pain which sprang up from the very depths of his soul, he remained true to his convictions and thus became the Bible’s best example of patient endurance under great trial of the Old Testament age. (Job 1:21; Job 2:10; Job 16:19; Job 19:27.) He has, through the centuries, been honored for his faith, and all succeeding generations have called him blessed. His name, in the roll of the ancient heroes, occupies a niche of special honor, along with Noah and Daniel. (Eze 14:14; Eze 14:20.) The lesson for us is that though a saint, he suffered greatly, and we need not expect to escape that which was the lot of the great and good of all the centuries. Incidental lessons of great value emerge from this reference: ( 1) We learn that all suffering however great and prolonged, must eventually end; and the saints will triumph; (2) the Old Testament narratives, including Job, were written to sustain us in our trials (1Co 10:1-13); and (3) the Holy Spirit, who inspired James to pen the words of our text, by this reference to Job, evidences the fact that the book is not, as modernists affirm, an allegory, or mythical composition, but a true and reliable history of a specific character caught up in a series of specific incidents there especially detailed and described. The book of Job demonstrates the fact that a faithful man will bear any form of trial rather than forsake God. It exhibits in clear and striking fashion the struggles of one who, while he cannot understand, at the moment, the occasion for his sore trials, does not blame God with th1nn, and maintains his faith in Deity. Job and his experiences provides us with an object lesson in unwavering faith in the face of tremendous trial. Despite his physical afflictions, the Joss of his earthly possessions, the scorn and false accusations of his friends, and the faithlessness of his wife, ”Job sinned not, nor charged God foolishly.” (Job 1:22.)
and have seen the end of the Lord,—The word translated “end” here, telos, often with the significance of termination, consummation, etc., also designates purpose, aim, design, its obvious meaning here. We, in our day, and from our vantage point (James is saying), can now see the purpose and design of God’s plan in Job’s case, which was not nearly so apparent then. The over-all lesson here indicated ought not to be lost on us today. There is “a divinity that shapes our ends,” and though, for the moment, we are unable to discern the purpose or plan which God has, we should patiently wait for the unfolding thereof, knowing that eventually he will vindicate himself and all matters will turn out for our good. “And we know that to them that love God all things work together for good, even to them that are called according to his purpose. . . . What then shall we say to these things? If God is for us, who is against us? He that spared not hi:; own Son, but delivered him up for us all, how shall he not abo with him freely give us all things? … . Nay, in all these things we are more than conquerors through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.” (Rom 8:28; Rom 8:31-32; Rom 8:37-38.)
how that the Lord is full of pity, and merciful.—That is, “the end,” (design, purpose, plan) of the Lord is to show great pity and much mercy for his suffering saints. In Job’s case, the Lord exhibited the greatest pity and compassion; and, this will he also do for all who similarly endure. The phrase, “full of pity,” denotes the fact that God is tender-hearted; he is not unmindful of the agonies of his people, nor does he turn a deaf ear to their cries. He abounds in pity ( polusplagchnos), he is filled with it. Moreover, he is “merciful,” ( oiktirmon), i.e., full of compassion for those who suffer. This characteristic of God was especially evidenced in the case of the prophets and particularly in Job. Though that Old Testament character suffered as few men have, God richly blessed him in his last days: “And Jehovah turned the captivity of Job, when he prayed for his friends: and Jehovah gave Job twice as much as he had before. Then came there unto him all his brethren, and all his sisters. and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him, and comforted him concerning all the evil that Jehovah had brought upon him: every man also gave him a piece of money, and every one a ring of gold. So Jehovah blessed the latter end of Job more than his beginning: and he had fourteen thousand sheep. and six thousand camels, and a thousand yoke of oxen. and a thousand she-asses. . . . And in all the land were 110 women found so fair as the daughters of Job : and their father gave them inheritance among their brethren. And after this Joh lived a hundred and forty years, and saw his sons. and his sons’ son,, even four generatiom. So Job died, being old and full of days.” (Job 42:10-17.)
Lessons in patience and resignation are many in the Old Testament, and all of them we should carefully and prayerfully take to heart today. The desire for worldly gain often possesses members of the body of Christ; and the disposition to be fretful, disatisfied with our lot is a common one. We should learn the folly oi worldly acqnisition as a means to happiness; and that “patience in affliction” is the proper attitude for us, as Christians, to have all of our days.
Fuente: Old and New Testaments Restoration Commentary
who: Isa 39:8, Jer 23:22, Jer 26:16, Act 3:21, Heb 13:7
for: 2Ch 36:16, Jer 2:30, Mat 5:11, Mat 5:12, Mat 21:34-39, Mat 23:34-37, Luk 6:23, Luk 13:34, Act 7:52, 1Th 2:14, 1Th 2:15, Heb 11:32-38
Reciprocal: Job 2:10 – shall we receive Psa 31:24 – Be of Psa 34:19 – Many Psa 57:1 – until Son 1:8 – go Luk 11:48 – for Rom 12:12 – patient 1Co 10:13 – hath Heb 6:12 – but Heb 11:37 – being destitute 1Pe 5:6 – Humble
Fuente: The Treasury of Scripture Knowledge
Jas 5:10. A few verses above James refers to the farmer who sets an example of patience under times of anxiety. He now makes reference to the teaching prophets of old time for the same purpose of a lesson in patience.
Fuente: Combined Bible Commentary
Jas 5:10. Take, my brethren, the prophets who have spoken in the name of the Lordnamely, the Old Testament prophets, the inspired messengers of God.
for an example. It is an argument for patience in affliction that our sufferings are not peculiar, but that others have likewise suffered, especially those eminent for holiness.
of suffering affliction, or rather, simply of affliction.and of patience; not to be weakened, as if it were a Hebraism, for an example of patient affliction. The prophets were examples both of affliction and of patience; their afflictions were greater than ours, and therefore the patience with which they endured them was so much the more commendable and worthy of imitation. Examples of affliction are not hard to find; we have only to open our eyes, and we shall see greater sufferers than ourselves; but examples both of affliction and of patience are rarer, yet, thank God, they also may be found. We can now take for examples not only the prophets of the Old Testament, but the saints of the New; and there are a sufficient number of such to console us in our sufferings, and to encourage us to a patient confidence in God.
Fuente: A Popular Commentary on the New Testament
Here the apostle exhorts suffering Christians to patience, by the example of the Old Testament saints, who were exceeding dear to God, employed in special services for God, yet exercised with long and sharp afflictions for him. Now, their nature was as tender and as frail as ours, and we have the same blessed Spirit to comfort and assist us with them.
Note thence, 1. That the examples of excellent persons who have gone in the thorny path of affliction before us, and beaten it for us, are of excellent use to suppress our fears, to support our spirits under all our conflicts, and to rouse our courage in all our encounters.
Note, 2. That it is our great duty to eye the encouraging examples of those that have trod the path of sufferings before us, and strive to imitate and follow such worthy patterns. The first sufferers had the hardest task; strange and untried torments are most terrible; they knew not the strength of their enemy which they were to engage, but we fight with an enemy which has been often beaten and triumphed over by our brethren that went before us; certainly we that live in these last times have the best helps that ever any had to subdue our fears; Take we then the prophets, and primitive saints, for an example both of grievous sufferings and of great patience.
Fuente: Expository Notes with Practical Observations on the New Testament
Those Who Endure Are Blessed
As James’ readers awaited the Lord’s coming, he urged them to be especially careful to avoid oaths. The Lord, in the sermon on the mount, delivered an injunction against oath taking used to add force to a statement which was made to impress men. Such oath taking may have been used to cause others to believe a lie. Jesus particularly warned the scribes and Pharisees about this practice ( Mat 5:33-37 ; Mat 23:16-22 ). This would not seem to prohibit solemn oaths involved in law, religion or contracts ( Heb 6:13 ; Heb 7:21 ; Mat 26:63-64 ; Rom 1:9 ; 2Co 1:23 ; Gal 1:20 ; Php 1:8 ). Christians should be known for doing exactly what they say they will do, thus being ever ready to receive a blessing from the Lord ( Jas 5:12 ).
Fuente: Gary Hampton Commentary on Selected Books
Jas 5:10-11. Take the prophets Once persecuted like you, even for speaking in the name of the Lord The very men that gloried in having the prophets, yet could not bear their message. Nor did either the holiness or the high commission of these messengers of God screen them from suffering; for an example of suffering affliction Or persecution from the persons to whom they brought divine revelations; and of patience In suffering. Behold, we count them happy We commend them, and believe them to be the beloved children of God; who endure Bear their sufferings with patience, meekness, and a contented mind. The apostles mentioning this immediately after he had proposed the prophets as an example of patience in suffering, shows that he herein alludes to Christs words, (Mat 5:11,) Blessed are ye when men shall revile you, &c., for so persecuted they the prophets that were before you. Ye have heard of the patience of Job Under his peculiarly heavy sufferings; and have seen the end of the Lord Ye have seen, in the history of that good man, what a happy issue the Lord gave to his sufferings; or how much to his honour and comfort his various and heavy afflictions concluded; that the Lord is very pitiful, &c. And that it is with the bowels of an affectionate father that he corrects his beloved children, and not for his own gratification, but with a view to their eternal advantage.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience.
If you think you are having a ruff time in life, look to the prophets for your example of affliction and patience. There are two items there, we understand affliction or suffering, but the patience might relate to a number of items.
Yes, suffering requires patience to endure, but patience and the “prophets” might indicate something else in my mind by way of application. The prophets had a large audience, but seldom any listeners – that is listeners that ever paid attention to them. Yes, I’d guess there were some that heeded the warnings, but as a whole the audience was with earplugs.
So, today, many that we speak to are with muffled ears. They may hear, but they seldom heed, they may notice your words, but seldom change. Again, there are a few, but the majority go on as if they have not heard.
Patience is the word in this case as well. You aren’t called to change people, you are called to speak the Word, and allow the Spirit to change whom He will. This is the reason for many frustrated pastors and teachers. They assume too much, they assume they are to convince people to change their ways, but it must be the Spirit that does this work.
In my mind, we could shorten all invitations in the church to a moment or two. If the Spirit hasn’t moved by that time, all the groaning, coaxing, and praying of the pastor won’t help at all.
The suffering will come, and in it we must be steadfast as a silent witness to those that bring the persecution. Silence isn’t a strong point of this preacher nor many that I know, but when religious persecution comes we should stand as the prophets stood. Speaking truth and suffering that which the truth haters bring on.
Patience is normally translated longsuffering. Even if the trouble lasts a good long time, we are still responsible to suffer with patience as did the prophets.
Now, as to the prophets, James could have been thinking of the New Testament prophets, however we have no Biblical record of them suffering. Thus, if the reader is to know how they suffered – to tell the believer about the example, they probably are the Old Testament prophets that they had known about for most of their lives.
The book of Hebrews speaks to the suffering of Old Testament saints, and they might have heard of the book, but we don’t know if they did, nor if indeed, it had been written at this time.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
5:10 {6} Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience.
(6) Because most men will object, that it is good to repel injuries by whatever means, he contrasts that with the examples of the fathers whose patience had a most happy end, because God as a most bountiful Father, never forsakes his.
Fuente: Geneva Bible Notes
2. Examples of endurance 5:10-11
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
One could use just about any one of the Hebrew prophets as an example of patient endurance in suffering (cf. Jas 1:4).