Exegetical and Hermeneutical Commentary of James 5:9
Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door.
9. Grudge not one against another ] Better, perhaps, complain not. The primary meaning of the verb is “to groan.” To indulge in such complaints was to assume the office of the Judge, whose presence they ought to think of as not far off, even “at the door,” and so brought with it the condemnation which He himself had pronounced (Mat 7:1). The standing before the door presents a point of comparison with Rev 3:20.
Fuente: The Cambridge Bible for Schools and Colleges
Grudge not one against another – Margin, groan, grieve. The Greek word ( stenazo) means, to sigh, to groan, as of persons in distress, Rom 8:23; and then to sigh or groan through impatience, fretfulness, ill-humor; and hence to murmur, to find fault, to complain. The exact idea here is, not that of grudging in the sense of dissatisfaction with what others possess, or of being envious; it is that of being fretful and impatient – or, to use a common word which more exactly expresses the sense that of grumbling. This may arise from many causes; either because others have advantages which we have not, and we are discontented and unhappy, as if it were wrong in them to have such enjoyments; or because we, without reason, suppose they intend to slight and neglect us; or because we are ready to take offence at any little thing, and to pick a quarrel with them. There are some persons who are always grumbling. They have a sour, dissatisfied, discontented temper; they see no excellence in other persons; they are displeased that others are more prospered, honored, and beloved than they are themselves; they are always complaining of what others do, not because they are injured, but because others seem to them to be weak and foolish; they seem to feel that it becomes them to complain if everything is not done precisely as in their estimation it should be. It is needless to say that this spirit – the offspring of pride – will make any man lead a wretched life; and equally needless to say that it is wholly contrary to the spirit of the gospel. Compare Luk 3:14; Phi 4:11; 1Ti 6:8; Heb 13:5.
Lest ye be condemned – That is, for judging others with this spirit – for this spirit is in fact judging them. Compare the notes at Mat 7:1.
Behold, the judge standeth before the door – The Lord Jesus, who is soon to come to judge the world. See Jam 5:8. He is, as it were, even now approaching the door – so near that he can hear all that you say.
Fuente: Albert Barnes’ Notes on the Bible
Jam 5:9
Grudge not one against another
Discontent and envy
I.
EXPLAIN THE EXHORTATION.
1. The exhortation implies that we are apt to be secretly discontented with our condition and circumstances in the present life; that we are prone to become fretful when things do not correspond with our wishes.
2. It is implied that we are prone to envy, or to look upon the prosperity of others, either real or imaginary, with a spirit of secret discontent.
3. We are in danger of cherishing a spirit of resentment towards those who have injured us, whether intentionally or not, and so of having a grudge one against another.
II. ENFORCE THE EXHORTATION.
1. The disposition here forbidden is intrinsically evil, and is one of the corruptions of the human heart.
2. It is expressly contrary to Divine command, which requires us to esteem others better than ourselves, to rejoice in their prosperity, to participate of their sorrows, and to make their interest our own.
3. An envious and rancorous disposition is marked with folly, as well as stainedwith guilt. It argues an unacquaintedness with ourselves, who in every condition of life deserve to be in worse circumstances than we are; nor does such a disposition contribute in the least to our comfort and happiness. It cures not the wound, but makes it more painful and dangerous; does not lighten the burden, but renders it still more intolerable.
4. It is both injurious to ourselves and others, as well as sinful and unwise. Envy makes us our own tormentors; it robs us of that peace and satisfaction which we might otherwise enjoy. Wrath killeth the foolish man, and envy slayeth the silly one. It embitters his enjoyments and gives a keener edge to his afflictions. It is a sin which often leads to cruelty and injustice, and is seldom found to exist alone.
5. It is a sin which, if not repented of, will subject us to final condemnation. (B. Beddome, M. A.)
Grudging
Murmuring is not here generally taken for every grudging, either against God or man, as whereof in other places of Scripture is spoken, but particularly for that murmuring which is against men, therefore saith he, Grudge not one against another. This grudging and murmuring is either when we grieve that wicked rich men should so highly be exalted, and the poor, yet righteous, should by poverty be pressed down in the world; or else it is that murmuring whereby we take it in evil part that ourselves should be so tossed and turmoiled, and others should be dealt with more gently; thinking that we bear a greater burden and heavier cross from God than we have deserved, and that other men (as yet not touched) have deserved more. Or, finally, it is that grudging which is in our afflictions, whereby we are discontented that we should sigh so long under our afflictions, and the wicked which afflict us should so long escape unpunished, and so in our hearts, through impatience, complain hereof to God. This ought not to be in the saints of God, who ought to be renowned for their unspeakable patience; whose bounden duty it is to pray even for their enemies, to wish well to them which have done them injury, and to commit their cause to Him that judgeth righteously, which is God. And if this moderation and equity of our minds is to be showed towards our enemies, how much less ought we, then, to grudge against another Christian brother? If every one give some offence unto another, shall we complain to God in the bitterness of our hearts, shall we desire revenge from God against them? and shall we not all then perish? for no man liveth without some offence-giving. This grudging proceedeth from impatience, argueth discontentment of the mind, causeth mutual complaining unto God, and desireth revenge against such as have done us injury; which thing is far from the excellency or dignity of a Christian, whose patience should be such, as where others through impatience accuse one another, either to God or men, yet they should not so much as murmur in their minds, grudge to themselves, fret or grieve in their inward parts, much less complain indeed through discontentment and impatience, howbeit they had sustained injury. Finally, it bringeth condemnation upon us, who have lost patience, according to the denouncing of the Scripture: Woe be unto them that have lost patience. The reason why we should not murmur one against another is drawn from the presence of the Lord, who is at hand, as a just judge, to avenge us of our enemies, and to crown us for our patience or punish our murmuring. The Lord our God beholdeth our injuries with open eye, and seeth our oppressions by the wicked; He is pressed and at hand to rescue and deliver u s, as it shall seem best to His Divine Majesty; He marketh all our behaviour under the cross; let us not, therefore, be impatient, neither murmur, but therein show all Christian moderation as becometh saints. (R. Turnbull.)
The sin of grumbling
Do Christian people quite sufficiently consider the sin of grumbling, the sin of being discontented with the allotment of Providence, as to the time and place of their birth; as to the family in which they were born; as to their environment, as well as their heredity? What a strange sight a grumbling Christian is! He is a man who believes that God hath forgiven his sins, that Christ hath borne them all away, that his Lord has gone to prepare a place for him, that in a short time he will be where neither pain nor persecution can reach him, where the load of life will be laid down, where the wicked shall cease from troubling, and the weary shall be for ever at rest. And yet he allows small and transient things to keep him awake in the night, to worry him and make him peevish and fretful and cross through the day. He makes his own burdens more distressing by fretting under them, and thus increases the burdens which his friends have to bear. How many Christians fail to put their grumblings into the category of their sins. But Jamess admonition, that we should not grumble lest we be condemned, ought to arouse us to the duty of being patient, and to the fact that all really true Christian faith increases a mans manliness. (C. F. Deems, D. D.)
The carping spirit
A carping spirit rarely goes with a working spirit. It is easier to find fault with what some one else does than it is to do something oneself; hence a man who enjoys doing the easier thing is disinclined to do the harder one. As a rule men are divided into two classes, of those who growl and those who work; and each class is alike devoted to its own mission. But, when it comes to the relative worth in the community of the two classes, everybody can see the difference.
Grudge not
Murmur not (R.V.). The literal meaning of the Greek is Groan not; i.e. Grumble not. (A. Plummer, D. D.)
The Judge standeth before the door
The Judge before the door
This explains why conscience is always gloomy after sin; it is because He who is the eternal righteousness casts His shadow across the threshold of the soul. In some Eastern houses there are no windows, the doorway serving for lighting as well as for passage. A party of us lunching by invitation in a Druze house in the Lebanons had to drive away the curious villagers who looked in at us through the door, the only opening, because they made it so dark that we could not see the food. God fills the whole light-way of the soul when He looks in at us, and unless He shines on us with the light of His countenance, His stern righteousness makes the soul all dark within. (J. M. Ludlow, D. D.)
The magistrate present
If the magistrate be present we may not offend another to defend ourselves. (J. Trapp.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 9. Grudge not] . 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Grudge not; Greek: Groan not; the sense may be, either: Envy not one another, (or, as we translate it: Grudge not), it being the nature of envy to groan at other mens good; or, Groan not by way of accusation or complaint to God against others, desiring him to avenge your quarrels, as if you were too good to suffer injuries, or God were unjnst or forgetful of righting you.
One against another; brother against brother, Christian against Christian: they were injured not only by rich worldlings and open oppressors, but by their fellow professors, and gave one another mutual cause of sighing and groaning.
Lest ye be condemned; lest God punish you all; there being none of you but have given others cause of grief and complaint, as well as others have given you, Mat 7:1.
Behold, the Judge standeth before the door; the Lord Jesus Christ, the Judge of you all, is at hand, {Phi 4:5} in a readiness either to bring those evils upon you which you wish may fall upon others, or to give you your reward, if through patient continuance in well doing you seek for it, Rom 2:7. The like phrase we have, Mat 24:33; Mar 13:29; or it may allude to Gen 4:7.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. Grudge notrather “Murmurnot”; “grumble not.” The Greek is literally,”groan”: a half-suppressed murmur of impatience and harshjudgment, not uttered aloud or freely. Having exhorted them topatience in bearing wrongs from the wicked, he now exhorts them to aforbearing 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 . . . condemnedThebest manuscript authorities read, “judged.” James refers toMt 7:1, “Judge not lest yebe judged.” To “murmur against one another” isvirtually to judge, and so to become liable to be judged.
judge . . . before thedoorreferring to Mt 24:33.The Greek is the same in both passages, and so ought to betranslated here as there, “doors,” plural. The phrase means”near at hand” (Ge 4:7),which in the oldest interpretations [Targums of Jonathan andJerusalem] is explained, “thy sin is reserved unto thejudgment of the world to come.” Compare “theeverlasting doors” (Ps 24:7,whence He shall come forth). The Lord’s coming to destroy Jerusalemis primarily referred to; and ultimately, His coming again visibly tojudgment.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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 Mt 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.
Fuente: John Gill’s Exposition of the Entire Bible
Murmur not ( ). Prohibition with and the present active imperative of , old verb, to groan. “Stop groaning against one another,” as some were already doing in view of their troubles. In view of the hope of the Second Coming lift up your heads.
That ye be not judged ( ). Negative purpose clause with and the first aorist passive subjunctive of . As already indicated (Jas 2:12; Jas 4:12) and repeated in 5:12. Reminiscence of the words of Jesus in Mt 7:1f.
Standeth before the doors ( ). Perfect active indicative of , “is standing now.” Again like the language of Jesus in Mt 24:33 ( ) and Mr 13:29. Jesus the Judge is pictured as ready to enter for the judgment.
Fuente: Robertson’s Word Pictures in the New Testament
Grudge not [ ] . Better, as Rev., murmur not. The verb means to sigh or groan.
Standeth before the doors. In the act of entering.
Fuente: Vincent’s Word Studies in the New Testament
1) James advises that murmuring, groaning and complaining, griping and faultfinding against one another should stop, lest others murmur, groan, and complain against you. The Judge is almost at the door. Timely judgement is about to be rendered, Mat 24:33; Mar 13:29.
2) Be patient, your wait for final judgement is very short, in comparison with eternity, Deu 30:3; Act 1:9-11; Psa 1:4-6.
WAIT FOR THE MUD TO DRY
Father Graham was an old-fashioned gentleman, beloved by everyone, and his influence in the little town was great, so good and active was he.
A young man of the village had been badly insulted and came to Father Graham full of angry indignation, declaring that he was going at once to demand an apology.
“My dear boy,” Father Graham said, “take a word of advice from an old man who loves peace. An insult is like mud; it will brush off much better when it is dry. Wait a little, till he and you both cool, and the thing will be easily mended. If you go now. it will only be to quarrel.”
It is pleasant to be able to add the young man took his advice, and before the next day was gone the insulting person came to beg forgiveness.
– Our Young Covenanters
Fuente: Garner-Howes Baptist Commentary
9 Grudge not, or, groan not. As the complaints of many were heard, that they were more severely treated than others, this passage is so explained by some, as though James bade each to be contented with his own lot, not to envy others, nor grudge if the condition of others was more tolerable. But I take another view; for after having spoken of the unhappiness of those who distress good and quiet men by their tyranny, he now exhorts the faithful to be just towards one another and ready to pass by offenses. That this is the real meaning may be gathered from the reason that is added: Be not querulous one against another; lest ye be condemned. We may, indeed, groan, when any evil torments us; but he means an accusing groan, when one expostulates with the Lord against another. And he declares that thus they would all be condemned, because there is no one who does not offend his brethren, and afford them an occasion of groaning. Now, if everyone complained, they would all have accused one another; for no one was so innocent, that he did not do some harm to others.
God will be the common judge of all. What, then, will be the case, but that every one who seeks to bring judgment on others, must allow the same against himself; and thus all will be given up to the same ruin. Let no one, then, ask for vengeance on others, except he wishes to bring it on his own head. And lest they should be hasty in making complaints of this kind, he declares that the judge was at the door. For as our propensity is to profane the name of God, in the slightest offenses we appeal to his judgment. Nothing is a fitter bridle to check our rashness, than to consider that our imprecations vanish not into air, because God’s judgment is at hand.
Fuente: Calvin’s Complete Commentary
(9) Grudge not.Say in preference, Murmur not. Grudge has curiously changed its meaning from an outward murmur to an inward feeling. It has unfortunately been retained both here and in 1Pe. 4:9. See also Psa. 59:15, specially the Prayer Book version, They will . . . grudge if they be not satisfiedi.e., complain and murmur.
Lest ye . . .It is not lest ye be condemned, but lest ye be judged, repeating the exact words of the original in Mat. 7:1.
Behold, the judge standeth before the door.Compare this scene with that depicted in Rev. 3:20. In the one Christ lingers mercifully outside the door that loves its hinge; fain would He enter and abide. In the other He sounds a note of alarm; men are waked in the night, not girding their loins for a journey, but in vague wonder at uncertain noise, who may turn again to their slumber, or in wistful listening wait in vain for the voice of mercy which shall plead with them no more for ever (Ruskin).
One of the mocking questions put to St. James by his enemies, as they hurried him to death, was, Which is the door of Jesus? And failing to receive an answer to their mind, they said, Let us stone this James the Just! which they did, after they had cast him over the Temple wall.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. Grudge Rather, murmur. A return to the caution against mutual evil speaking of Jas 4:11-12. Lessons of submission under persecution, of patience with each other, and waiting for their final reward, interchange with each other.
Standeth before the door Not to be applied to the destruction of Jerusalem, but to the Parousia of Jas 5:8.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Do not murmur, brothers, one against another, that you be not judged. Behold, the judge stands before the doors.’
But it is one thing to patiently endure external trials, it is quite another to endure the internal behaviour and attitude of various ‘brothers’. So once more James has to emphasise the need to control the tongue. They must nor murmur and complain against each other. This was clearly a constant problem in the early church, as it is in all churches. But they are to remember that they will be judged by the words that they have spoken (compare Jas 1:9-10; Jas 1:13; Jas 1:19; Jas 1:26; Jas 2:3; Jas 2:12-16; Jas 2:18; Jas 3:5-12; Jas 3:14; Jas 4:11; Jas 4:13; Jas 5:6; Jas 5:12; Mat 12:36-37), and should be aware ‘the Judge stands at the door.’ This last phrase contains a regular Scriptural idea common on the lips of Jesus (see Mar 13:29; Mat 24:33; Luk 12:36; Rev 3:20). We are to see Jesus as ready to come at any time, so that we should be living in the light of, and in expectancy of, that coming, while at the same time recognising that His coming might be delayed (and therefore establishing ourselves). The one who ‘stands at the door’ may open the door and enter at any time. This was why the early Christians would greet each other with the words ‘Maran-atha’, ‘the Lord is at hand’ (1Co 16:14; 1Co 16:22). Indeed Peter tells us that the reason that He has not yet done so is because of His longsuffering for the world (2Pe 3:9).
The idea of the judge standing before the door is an awesome picture. It is a picture of looming judgment, and is a reminder that all will have to give account. As we live our lives it should for all of us be with the awareness of the nearness of the Judge.
Excursus – Extract from Barclay’s commentary on James concerning the Lord’s Coming
‘We may first note that the New Testament uses three different words to describe the Second Coming of Jesus Christ.
(i) The commonest is parousia, a word which has come into English as it stands. It is used in Mat 24:3; Mat 24:27; Mat 24:39 ; 1Th 2:9; 1Th 3:13; 1Th 4:15 ; 1Th 5:23; 2Th 2:1; 1Co 15:23 ; 1Jn 2:28; 2Pe 1:16; 2Pe 3:4. In secular Greek this is the ordinary word for someone’s presence or arrival. But it has two other usages, one of which became quite technical. It is used of the invasion of a country by an army and specially it is used of the visit of a king or a governor to a province of his empire. So, then, when this word is used of Jesus, it means that his Second Coming is the final invasion of earth by heaven and the coming of the King to receive the final submission and adoration of his subjects.
(ii) The New Testament also uses the word epiphaneia (Tit 2:13; 2Ti 4:1; 2Th 2:9). In ordinary Greek this word has two special usages. It is used of the appearance of a god to his worshipper; and it is used of the accession of an emperor to the imperial power of Rome. So, then, when this word is used of Jesus, it means that his Second Coming is God appearing to his people, both to those who are waiting for him and to those who are disregarding him.
(iii) Finally the New Testament uses the word apokalupsis (1Pe 1:7; 1Pe 1:13). Apokalupsis in ordinary Greek means an unveiling or a laying bare; and when it is used of Jesus, it means that his Second Coming is the laying bare of the power and glory of God come upon men.
Here, then, we have a series of great pictures. The Second Coming of Jesus is the arrival of the King; it is God appearing to his people and mounting his eternal throne; it is God directing on the world the full blaze of his heavenly glory.
THE COMING OF THE KING
We may now gather up briefly the teaching of the New Testament about the Second Coming and the various uses it makes of the idea.
(i) The New Testament is clear that no man knows the day or the hour when Christ comes again. So secret, in fact, is that time that Jesus himself does not know it; it is known to God alone (Mat 24:36; Mar 13:32). From this basic fact one thing is clear. Human speculation about the time of the Second Coming is not only useless, it is blasphemous; for surely no man should seek to gain a knowledge which is hidden from Jesus Christ himself and resides only in the mind of God.
(ii) The one thing that the New Testament does say about the Second Coming is that it will be as sudden as the lightning and as unexpected as a thief in the night (Mat 24:27; Mat 24:37; Mat 24:39; 1Th 5:2; 2Pe 3:10). We cannot wait to get ready when it comes; we must be ready for its coming.
So, the New Testament urges certain duties upon men.
(i) They must be for ever on the watch (1Pe 4:7). They are like servants whose master has gone away and who, not knowing when he will return, must have everything ready for his return, whether it be at morning, at midday, or at evening (Mat 24:36-51).
(ii) Long delay must not produce despair or forgetfulness (2Pe 3:4). God does not see time as men do. To him a thousand years are as a watch in the night and even if the years pass on, it does not mean that he has either changed or abandoned his design.
(iii) Men must use the time given them to prepare for the coming of the King. They must be sober (1Pe 4:7). They must get to themselves holiness (1Th 3:13). By the grace of God they must become blameless in body and in spirit (1Th 5:23). They must put off the works of darkness and put on the armour of light now that the day is far spent (Rom 13:11-14). Men must use the time given them to make themselves such that they can greet the coming of the King with joy and without shame.
(iv) When that time comes, they must be found in fellowship. Peter uses the thought of the Second Coming to urge men to love and mutual hospitality (1Pe 4:8-9). Paul commands that all things be done in love — Maran-atha — the Lord is at hand (1Co 16:14; 1Co 16:22). He says that our forbearance must be known to all men because the Lord is at hand (Php 4:5). The word translated “forbearance” is epieikes which means the spirit that is more ready to offer forgiveness than to demand justice.
The writer to the Hebrews demands mutual help, mutual Christian fellowship, mutual encouragement because the day is coming near (Heb 10:24-25). The New Testament is sure that in view of the Coming of Christ we must have our personal relationships right with our fellowmen. The New Testament would urge that no man ought to end a day with an unhealed breach between himself and a fellowman, lest in the night Christ should come.
(v) John uses the Second Coming as a reason for urging men to abide in Christ (1Jn 2:28). Surely the best preparation for meeting Christ is to live close to him every day.
Much of the imagery attached to the Second Coming is Jewish, part of the traditional apparatus of the last things in the ancient Jewish mind. There are many things which we are not meant to take literally. But the great truth behind all the temporary pictures of the Second Coming is that this world is not purposeless but going somewhere, that there is one divine far-off event to which the whole creation moves.’
End of Excursus.
Fuente: Commentary Series on the Bible by Peter Pett
Jas 5:9 . To the preceding exhortation a new one is added: , , , since with impatience in affliction a sinful irritability of the sufferers toward each other is easily conjoined. is to be understood neither of invidia alienis bonis ingemiscente (Grotius), nor of impatientia mutuis lamentationibus augenda; it rather denotes the gemitus accusatorius (Estius, Calvin, and others), without, however, necessarily supposing a provocatio ultionis divinae malorumque imprecatio (Theile, and similarly Calvin, Morus, Gebser, Hottinger, Lange, and others) united with it. Augusti incorrectly renders it: “Give no occasion to one another for sighing.”
From it does not follow that the (Jas 5:1 ff.) belong to the Christian church (against de Wette and Wiesinger); the reference here is rather to the conduct of Christians toward each other under the oppressions to which they were exposed by the . [231]
Since involves the judging of our brother, and is opposed to that love of which Paul says: , , , , James adds the admonition (comp. Mat 7:1 ), and then, for the purpose of strengthening the warning, points to the nearness of the Judge. The is none other than the Lord, whose is at hand. As His nearness should comfort Christians in their distress, so it, should likewise restrain them from the renunciation of love to one another (comp. chap. Jas 2:13 ). Incorrectly Theile: non tam, qui impatientius ferentes certo puniat (quamquam nec hoc abesse potest), quam: qui vos ulciscatur, ut igitur ne opus quidem sit ista tam periculosa impatientia (so also de Wette); for evidently points back to . [232]
On ] i.e. he stands already before the door , on the point of entering, see Mat 24:33 ; Mar 13:29 (Act 5:23 ).
[231] Hornejus: Quos ad manifestas et gravissimas improborum injurias fortiter ferendas incitarat, eos nunc hortatur, ut etiam in minoribus illis offensis, quae inter pios ipsos saepe subnascuntur, vel condonandis vel dissimulandis promti sint. Contingit enim, ut qui hostium et improborum maximas saepe contumelias et injurias aequo animo tolerant, fratrum tamen offensas multo leviores non facile ferant.
[232] Wiesinger, indeed, recognises that the statement is added as a warning; but yet he thinks that the chief idea is: “Ye may with perfect calmness leave the judgment to Him” (so also Lange).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2375
NEARNESS OF JUDGMENT
Jam 5:9. Behold! the Judge standeth before the door.
OF the Day of Judgment there is frequent mention in the New Testament: and so strongly was the idea of it realized in the minds of the inspired writers, that they conveyed to the Church, unintentionally on their parts, an expectation of its speedy arrival. This arose indeed, in part, from our blessed Lord himself having blended his description of it with a prediction of the judgments which impended over Jerusalem, and which were to be inflicted upon it before that generation should have passed away [Note: Mat 24:29-35.]. Yet, when there was no reference to the destruction of the Jewish polity, the language used respecting it was often exceeding strong. St. Paul, in his first Epistle to the Thessalonians, thus expresses himself: This we say unto you by the word of the Lord, that we who are alive, and remain unto the coming of the Lord, shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we who are alive, and remain, shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord [Note: 1Th 4:15-17.]. We wonder not that some should mistake his meaning, as we find they did, insomuch that, in his next epistle, he was constrained to rectify their misapprehension of his words, and to bring to their recollection, that he had before told them of many important events, which would occur previous to the arrival of that day [Note: 2Th 2:1-5.]. St. James speaks of that period in terms of similar aspect with those of the Apostle Paul: The coming of the Lord draweth nigh [Note: ver. 8.]: and again, The Judge standeth before the door. Whether, in these passages, St. James had any reference to the destruction of Jerusalem, I cannot exactly say: it is possible he might; because it would be some consolation to the suffering Christians to know that their oppressors would soon be disarmed of their power: but, beyond a doubt, he chiefly refers to the time appointed for the future judgment; when all the inequalities of this present state will be done away, and every person receive a suitable recompence, according to the injuries he has either inflicted or sustained. In this view, the Apostle says, Grudge not one against another, brethren, lest ye be condemned: that is, vent not your indignation against an oppressor, no, not even in an inarticulate sound [Note: The word means groan. There is a certain vehement, though inarticulate sound, resembling a groan, by which we are apt to express an angry and indignant feeling against one whom we are unable to punish. This is the feeling forbidden in the text.], lest the same judgment come on you which you would be ready to inflict on him: but leave the matter to your Almighty Judge, who standeth before the door, ready to award tribulation to those who trouble you; but to you, who are troubled, rest [Note: 2Th 1:6-7.].
Let us consider,
I.
The truth that is here suggested
To enter into the full meaning of this awful truth, we must distinctly notice its two leading parts:
1.
Death is at hand, to carry us before our Judge
[This is an undoubted truth. The experience of every day attests it. Death lurks within us; and finds, in the disordered state of our bodies, ten thousand means of accomplishing our destruction. He lies in ambush, too, in every thing around us. There is not any thing which may not prove an instrument in his hands to bring us down. Nor is it by disease or accident alone that he can effect his purpose. In instances without number he inflicts the fatal stroke, without so much as employing any visible or acknowledged agent. If only he receive his commission from God, he is able to work either by means or without means. It need only be said, This night shall thy soul be required of thee; and with irresistible power he executes the decree; and transmits us, prepared or unprepared, into the immediate presence of our God.]
2.
Our Judge is at hand, to pronounce our deserved doom
[He is not afar off, that he must be sought after: nor is he so occupied with the cases of others, as not to be at liberty to consider ours. The instant we are brought before him, he is ready to pronounce his sentence. Of this, the parable of the Rich Man and Lazarus is a striking illustration. All is naked and open before him, at one view; and in one instant of time he can so present every thing before our minds, that we also may discern the equity of his sentence. If at night we wished to see a variety of objects, we must take a light, and view them in succession, one at a time: but if the sun be risen upon the earth, we can see ten thousand objects at once. Thus can the Judge of quick and dead, in one instant of time, present to our view the records of our whole life, to serve as a foundation of the sentence that he shall pass upon us. Some notion of this we may form from the account given us of the Samaritan woman. She had had some conversation with our Lord, who had made known to her one particular circumstance of her life: and with such power was that particular truth accompanied to her soul, that she went home and said, Come, see a man who has told me all that ever I did [Note: Joh 4:29.]. Now this omniscient Judge is at the door, ready to pass sentence on us, the very instant we are brought before him: and, if our eyes were opened, as those of Elishas servant were [Note: 2Ki 6:17.], we might see the throne of judgment already set; the Judge himself seated upon it; the books opened before him; the list of the prisoners, according as they are in succession to be brought before him; and the officers ready, both to summon them in their turn, and to execute on all the sentence awarded to them.]
To impress this solemn truth upon your minds, let me proceed to shew,
II.
The attention it demands
Behold! the Judge standeth before the door: mark it; contemplate it; act upon it. Surely the consideration of this awful truth should prevail upon us,
1.
To seek without delay the pardon of our past sins
[If we die in our sins, woe be to us! it had been better for us never to have been born. But through repentance and faith in our Lord Jesus Christ all our past sins may be forgiven: they may all be blotted out, as a morning cloud; yea, though they may have been of a scarlet or crimson dye, they may be made white as snow. Should we, then, defer a moment to seek this inestimable blessing? When we know not but that the very next hour we may be summoned into the presence of our Judge, should we endanger the everlasting welfare of our souls by waiting for a more convenient season? Oh! Agree with your adversary quickly, while you are in the way with him; lest the adversary deliver you to the Judge, and the Judge deliver you to the officer, and you be cast into prison. Verily, you shall not come out thence, till you have paid the utmost farthing [Note: Mat 5:25-26.].]
2.
To guard with all diligence against the incursion of fresh sin
[Remember, that whatever be the state of our souls at the moment of death, that will continue to be our state to all eternity. It may be said, I have repented long since, and sought for mercy through Christ, and attained to a considerable measure of righteousness. Be it so. Yet must I declare unto you, that if you relapse into sin, your past righteousness shall not be remembered; but in the iniquity which you have committed, shall you die [Note: Eze 33:13; Eze 33:18.]. There cannot be a more fatal error, than to imagine that your past experience, whatever it may have been, shall avail you any thing, if you turn back to sin. So far will it be from screening you from the wrath of God, that it will rather render you obnoxious to it, in a tenfold heavier degree: You only have I known of all the families of Israel; therefore will I punish you for your iniquities [Note: Amo 3:2.]. Hear how strongly God himself has cautioned you against this error: Be not deceived: God is not mocked: for whatsoever a man soweth, that shall he also reap: he that soweth to the flesh, shall of the flesh reap corruption: and he that soweth to the Spirit, shall of the Spirit reap life everlasting [Note: Gal 6:7-8.]. When, therefore, you consider how suddenly you may be called into the presence of your Judge, it becomes you to keep your garments clean, and to use all diligence that you may be found of him in peace, without spot, and blameless.]
3.
To watch in a more especial manner over the secret workings of your hearts
[It is not our actions only that our God will call into judgment, but every secret thing, whether it be good or evil. There is much that is externally good in the eyes of men, which yet is an abomination in the sight of God [Note: Luk 16:15.]. There may be in the best exercises of our religion much of pride and self-complacency; and in our most benevolent actions, also, a mixture of ostentation and vanity. Now God will bring to light the hidden things of darkness, and make manifest the counsels of the heart [Note: 1Co 4:5.]. How attentive then should we be to the secret workings of our minds! They are all discerned by God, as clearly as our overt acts: He searcheth the heart, and trieth the reins: he weigheth the very spirits of men: and thousands, who took credit to themselves for acting from the best of principles, will be found no better than hypocrites before him. Beloved, know of a truth, that if ever you would find acceptance with your Judge, you must be Israelites indeed, and without guile.]
4.
To improve for your good every summons which is sent to those around us
[You see in the circumstances now before you a striking illustration of our text [Note: Here the particular circumstances of the persons deathif it be on account of an individual, or of the epidemic sickness, if that be the occasionmay be entered into at large.] And does not this event speak to you? What if you had been the person summoned into the presence of your Judge: were you prepared to meet him? Would he have found you truly penitent for all your past transgressions; and watchful against every sin, yea, against every degree of evil, even in thought or desire? If not, what would have been your feelings at this moment? Do you not tremble at the thought? Or, suppose that this night a similar summons should be sent to you, (and you have no security that there will not,) are you ready? Do not trifle, my beloved brethren, on the very brink of eternity: but stand with your loins girt, and your lamps trimmed, as servants waiting for the coming of your Lord. Then, whether your Lord come in the morning, or in the evening, or at the cock-crowing, or at midnight, it shall be well with you. In a word, learn to die daily: and then it will be a joy to you to reflect, that your Judge is at the door: for the door at which he stands shall no sooner be opened to summon you into his presence, than angels, as his ministering servants, shall bear you from his tribunal to the realms of bliss.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
9 Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door.
Ver. 9. Grudge not, &c. ] , groan not, grumble not, grow not sour and sullen one to another.
Lest ye be condemned ] As Sarah had been, if the Lord had come, as she desired him, to judge between her and her husband. The most guilty are commonly most querulous and complaining.
The judge standeth before the door ] If the magistrate be present we may not offend another to defend ourselves. Ecce iudex pro foribus; therefore, Hold a blow, as we say.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
9 .] Exhortation to mutual forbearance . “Quos ad manifestas et gravissimas improborum injurias fortiter ferendas incitarat, eos nunc hortatur, ut etiam in minoribus illis offensis qu inter pios ipsos spe subnascuntur, vel condonandis vel dissimulandis promti Sint. contingit enim ut qui hostium et improborum maximas spe contumelias et injurias quo animo tolerant, fratrum tamen offensas multo leniores non facile ferant.” Horneius (in Huther). Murmur not, brethren, against one another (there is not any imprecation of Divine vengeance to be thought of, as Calvin, Theile, al.), that ye be not judged (seeing that murmuring against one another involves the violation of our Lord’s (ref. Matt.), he finishes with the following clause there, : the passive verb here, as there, being to be taken in a condemnatory sense, or at all events as assuming the condemnatory issue): behold, the Judge standeth before the door (reff. The Judge, viz. the Lord. These last words are added with a view to both portions of the sentence preceding, not to the latter one only as Huther: . involving in itself : the near approach of the Judge is a motive for suspending our own judgment, as well as for deterring us from incurring that speedy judgment on ourselves which we shall incur if we do not suspend it).
Fuente: Henry Alford’s Greek Testament
Jas 5:9 . : “A strengthened expression for Jas 4:11 ” (Carr); it refers to the inward feeling of grudge against another. The word shows that it is not only the righteous who are addressed in this section. : Cf. Rev 3:20 . For the idea of the Judge standing at the door see Mat 24:33 , , Mat 25:10 ff. (the parable of the Ten Virgins). In its origin the idea is antique; cf. the following from the Mishna ( Ab . iv. 16): “This world is as if it were a vestibule to the future world; prepare thyself in the vestibule, that thou mayest enter the reception-room”; this saying is one of Jacob of Korsha’s who lived in the second century A.D. : for the tense see above.
Fuente: The Expositors Greek Testament by Robertson
Grudge = Groan, or Murmur. See Heb 13:17.
one against another = against (App-104.) one another.
lest = in order that (Greek. hina) not (Greek. me).
condemned. The texts read “judged”. App-122.
before. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
9.] Exhortation to mutual forbearance. Quos ad manifestas et gravissimas improborum injurias fortiter ferendas incitarat, eos nunc hortatur, ut etiam in minoribus illis offensis qu inter pios ipsos spe subnascuntur, vel condonandis vel dissimulandis promti Sint. contingit enim ut qui hostium et improborum maximas spe contumelias et injurias quo animo tolerant, fratrum tamen offensas multo leniores non facile ferant. Horneius (in Huther). Murmur not, brethren, against one another (there is not any imprecation of Divine vengeance to be thought of, as Calvin, Theile, al.), that ye be not judged (seeing that murmuring against one another involves the violation of our Lords (ref. Matt.), he finishes with the following clause there, : the passive verb here, as there, being to be taken in a condemnatory sense, or at all events as assuming the condemnatory issue): behold, the Judge standeth before the door (reff. The Judge, viz. the Lord. These last words are added with a view to both portions of the sentence preceding, not to the latter one only as Huther: . involving in itself : the near approach of the Judge is a motive for suspending our own judgment, as well as for deterring us from incurring that speedy judgment on ourselves which we shall incur if we do not suspend it).
Fuente: The Greek Testament
Jam 5:9. , do not groan) through impatience.- , that ye be not judged) by the Judge at His coming. Groans are in jurious, both to those by whom, and those against whom, they are uttered: see App. Crit. Ed. ii.[70]- , the Judge) that is, Christ, whose office they usurp, who unbecomingly groan, and anticipate the time of judgment. If Baumgarten shall show by any mark that the article was not read by Stephanus, I shall affirm that the article did not fall out by accident at the beginning of the line.[71]-, the doors) A very close approach: Mat 24:33.-, has placed Himself) stands, always hearing everything.
[70] AB Vulg. and all the Versions read ; Rec. Text, with very inferior authority, .-E.
[71] AB read the . But Stephens Rec. Text omits it, which perhaps was not by accident, as Beng. thinks, since some few cursive, and therefore inferior, MSS. omit it.-E.
Fuente: Gnomon of the New Testament
Grudge not: or, Groan not, or, grieve not, Jam 4:11, Lev 19:18, Psa 59:15, Mar 6:19, *marg. 2Co 9:7, Gal 5:14, Gal 5:26, 1Pe 4:9
lest: Mat 6:14, Mat 6:15, Mat 7:1, Mat 7:2
the Judge: Gen 4:7, Mat 24:33, 1Co 4:5, 1Co 10:11, Rev 3:20
Reciprocal: Num 11:29 – Enviest Deu 15:9 – thine eye 1Sa 18:9 – eyed David 1Ki 14:14 – but what Eze 7:12 – time Eze 12:23 – The days Eze 30:3 – the day is Eze 36:8 – at hand Joe 1:15 – the day of Zep 1:14 – it is Mal 3:5 – I will come Mat 20:15 – Is thine Mat 24:44 – General Mar 13:29 – know Luk 21:31 – the kingdom Act 6:1 – there Phi 2:14 – without Phi 4:5 – The Jam 5:7 – unto Jam 5:8 – for 1Pe 2:1 – laying 1Pe 4:5 – that 1Pe 4:7 – the end Rev 1:3 – for Rev 3:11 – I come
Fuente: The Treasury of Scripture Knowledge
Jas 5:9. To grudge means to murmur against another because of oppression. Christians not only were told to be patient under the persecutions from enemies in the world, but to exhibit the same patience toward their brethren who are so unthoughtful as to mistreat them. Lest ye be condemned when Jesus comes to summon all before the judgment, at which time he will condemn all who did not maintain patience under difficulties as well as those who caused the difficulties. Judge standeth at the door is explained by the comments on the preceding verse.
Fuente: Combined Bible Commentary
Jas 5:9. Grudge not. The Greek verb means to sigh or groan; it is here rendered grudge, because that word in Old English signified to murmur or repine. Hence murmur not; be not impatient. This refers not so much to the feeling of envybe not envious to each otheras to impatience and irritability of temper, which are often the effects of severe or protracted trials. It requires great grace to avoid all murmuring and petulance in suffering; especially it is a difficult attainment calmly to endure great pain; but God giveth more grace
one against another, brethrenmurmuring gives rise to mutual recrimination.
lest ye be condemned, or judged. Their murmuring against their brethren led them to find fault with them, and thus to accuse them falsely; and this exposed them to the righteous judgment of God, who is the Avenger of all those who are wrongly condemned. There is here one of those manifest references in this Epistle to the Sermon on the Mount (see Introduction). The sentiment is precisely similar to the maxim of our Lord: Judge not, that ye be not judged (Mat 7:1).
Behold, the Judge standeth before the door. The near approach of the great unerring Judge should cause us to suspend our judgments. This phrase is evidently equivalent to The coming of the Lord draweth nigh, and therefore by the Judge we are to understand Christ. Christ is at hand; He is even at the door, ready to render to every man according to his works. Before the door, denoting the nearness of the advent. Compare Mat 24:33 : Likewise, when ye shall see all these things, know that it is near, even at the door. In a different sense, in the Book of Revelation, but still denoting nearness, Christ is represented as before the door: Behold, I stand at the door and knock (Rev 3:20). St. James had previously exhorted believers to patience in the endurance of trials by the consideration of this nearness of the advent; now he warns them by the same consideration against all murmuring and rash judgment of each other.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. A prohibiton, Grudge not one against another; that is, do not murmur or repine, groan or grieve, as impatient men use to do under their pressure; complain not of God, because the time of your deliverance is delayed: thirst not after revenge against your persecutors, and envy not those who are exercised with fewer troubles than yourselves: grudge not.
Observe, 2. The enforcement of this prohibition from the danger of the fact, lest ye be condemned. As if he had said, “Impatience and discontent, envy and distrust, will expose you to greater miseries than you complain of: Your sufferings here are but for your probation, but your grudging and repining will be your condemnation.”
Observe, 3. The anticipation or forestalling of an objection, which some might make. What! must we suffer, and may we not complain? Must we, by tamely bearing many affronts, invite more, and revenge none?” Yes, says the apostle, be patient, and commit your cause to him that judegeth righteously; for Behold the Judge standeth before the door.
Where note, 1. A Judge, the supreme and universal Judge, Jesus Christ, who was here judged by his creatures, but now is coming to judge his judges.
2. His posture, He standeth, which is the Judge’s posture when he executes judgment. St. Stephen saw Christ standing, Act 7:55, at God’s right hand; not as an advocate to plead his cause, (Christ is said to sit at God’s right hand when he does that); but he stood now as a Judge, to take speedy vengeance on St. Stephen’s murderers for that bloody act.
Note, 3. The place where the Judge standeth before the door; that is, he is coming to judgment, and he is just at hand; he has put on his robes, and is ascending his tribunal.
Observe, lastly, the note of attention, Behold! this ushers in the whole, Behold the Judge standeth at the door.
Learn hence, that the consideration of Christ’s near approach to judgment should awe the consciences of men, and mould their conversations into a dutiful compliance with divine commands.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 9
Grudge not; do not exercise or express morose and envious feelings –Standeth before the door; is near at hand. The meaning is, that as the time is soon coming when all the injuries which Christians may sustain will be amply redressed, they ought not to urge their complaints and agitate their controversies now.
Fuente: Abbott’s Illustrated New Testament
Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door.
“Grudge” is not quite what it appears on the surface. The term has the thought of “sigh” or “groan.” It is like when someone tells you to do something quite distasteful and you sigh in resignation to having to do it.
The word is used in relation to sighing against another or a brother in Christ. James says that we can be condemned at the judgment if we do. Apply that one to your activities in church folks. Wow, should be your comment, and shock should be your reaction. All those nasty things that you have said about brother so and so!
Don’t do it, or you will be judged. What a stern warning. I think, some time to look at this word, would be prudent, so that we assure that we don’t “sigh” against a brother.
The term is the Greek word “stenazo” and is translated groan, sigh, with grief, and grudge.
The key, may be the tense of the word which is present, you are not to do it on a continuing basis. Now, it is not saying you can do it now and then; you are not to do it on a continuing basis. You can’t do it to this brother, and then to that brother, then to another, you are not to continue to do this. STOP IT might cover the idea.
That really puts a blanket on all church gossip, complaining, and talking down about others. Don’t do it, if you are doing it, then stop it.
To murmur against another is to first judge them incorrect in some manner and then to complain against them, thus you are open to being judged by the coming judge.
When we realize who we are before God and Who He is in relation to us, how can we dare put ourselves above other brothers and sisters in the Lord?
Recently I was watching the national news and they had a story of Christian Wrestling leagues that draw people in with wrestling matches then they preach the gospel. I could never do that, I could never go to one of those, but I should probably not condemn what they do. I might well question how the Lord feels about such activities, and I might wonder about the validity of the practice, but I most likely should not condemn it as wrong activity. God will speak to the people involved one day and I probably won’t be included in the discussion, so why should I insert myself now?
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
5:9 {4} {d} Grudge not one against another, brethren, lest ye be condemned: {5} behold, the judge standeth before the door.
(4) He commends Christian patience, for that which others through impatience use to accuse one another, the faithful on the other hand, do not complain though they receive injury.
(d) By grudging he means a certain inward complaining which indicates impatience.
(5) The conclusion: The Lord is at the door and will defend his own and avenge his enemies, and therefore we do not need to trouble ourselves.
Fuente: Geneva Bible Notes
It is easy for us to blame one another for our present discomforts.
"What is forbidden is not the loud and bitter denunciation of others but the unexpressed feeling of bitterness or the smothered resentment that may express itself in a groan or a sigh." [Note: Burdick, p. 202.]
James forbade this because it involves improper judging (cf. Jas 4:11-12). Judgment will take place soon. This verse is a clear indication that the early Christians expected the Lord Jesus to return imminently. [Note: See Gerald B. Stanton, Kept from the Hour, ch. 6: "The Imminency of the Coming of Christ for the Church," pp. 108-37.] If Jesus could return at any moment, He will return before the seven-year Tribulation, which Scripture says must precede His Second Coming to establish His kingdom on the earth. Thus the Rapture must be distinct from the Second Coming, separated by at least seven years.
"The early Christians’ conviction that the parousia was ’near’, or ’imminent’, meant that they fully believed that it could transpire within a very short period of time-not that it had to." [Note: Moo, p. 169.]
Imminent means something could happen very soon, not that it must. [Note: See Robert G. Bratcher, A Translator’s Guide to the Letters from James, Peter, and Jude, p. 55; M. F. Sadler, The General Epistles of SS. James, Peter, John and Jude, pp. 68-69; Adamson, pp. 191-92; Frank E. Gaebelein, The Practical Epistle of James, p. 112; Vernon D. Doerksen, James, p. 123; E. C. Blackman, The Epistle of James, p. 146; J. Alec Motyer, The Tests of Faith, p. 107; Mitton, p. 186; Spiros Zodhiates, The Patience of Hope, p. 90; David P. Scaer, James the Apostle of Faith, p. 126; Homer A. Kent Jr., Faith that Works, p. 176; Harold T. Bryson, How Faith Works, pp. 116-17, 119; Davids, p. 185; and Simon J. Kistemaker, Exposition of the Epistle of James and the Epistles of John, p. 165.]
"In light of the concept of the imminent coming of Christ and the fact that the New Testament does teach His imminent coming, we can conclude that the Pretribulation Rapture view is the only view of the Rapture of the church that comfortably fits the New Testament teaching of the imminent coming of Christ. It is the only view that can honestly say that Christ could return at any moment, because it alone teaches that Christ will come to rapture the church before the 70th week of Daniel 9 or the Tribulation period begins and that nothing else must happen before His return." [Note: Renald E. Showers, Maranatha: Our Lord, Come! A Definitive Study of the Rapture of the Church, p. 149.]
James pictured Jesus poised at the door of heaven ready to welcome Christians into His heavenly throne room. The hope of His imminent (any moment) return should strongly motivate us to live patiently and sacrificially now.