James 5:7
Parallel Verses
New American Standard Bible
Therefore be patient, brethren, until the coming of the Lord. The farmer waits for the precious produce of the soil, being patient about it, until it gets the early and late rains.

King James Bible
Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain.

Darby Bible Translation
Have patience, therefore, brethren, till the coming of the Lord. Behold, the labourer awaits the precious fruit of the earth, having patience for it until it receive the early and the latter rain.

World English Bible
Be patient therefore, brothers, until the coming of the Lord. Behold, the farmer waits for the precious fruit of the earth, being patient over it, until it receives the early and late rain.

Young's Literal Translation
Be patient, then, brethren, till the presence of the Lord; lo, the husbandman doth expect the precious fruit of the earth, being patient for it, till he may receive rain -- early and latter;

James 5:7 Parallel
Commentary
Barnes' Notes on the Bible

Be patient therefore, brethren - That is, under such wrongs as the apostle had described in the previous verses. Those whom he addressed were doubtless suffering under those oppressions, and his object was to induce them to bear their wrongs without murmuring and without resistance. One of the methods of doing this was by showing them, in an address to their rich oppressors, that those who injured and wronged them would be suitably punished at the day of judgment, or that their cause was in the hands of God; and another method of doing it was by the direct inculcation of the duty of patience. Compare the notes at Matthew 5:38-41, Matthew 5:43-45. The margin here is, "be long patient," or "suffer with long patience." The sense of the Greek is, "be long-suffering, or let not your patience be exhausted. Your courage, vigor, and forbearance is not to be short-lived, but is to be enduring. Let it continue as long as there is need of it, even to the coming of the Lord. Then you will be released from sufferings."

Unto the coming of the Lord - The coming of the Lord Jesus - either to remove you by death, or to destroy the city of Jerusalem and bring to an end the Jewish institutions, or to judge the world and receive his people to himself. The "coming of the Lord" in any way was an event which Christians were taught to expect, and which would be connected with their deliverance from troubles. As the time of his appearing was not revealed, it was not improper to refer to that as an event that might possibly be near; and as the removal of Christians by death is denoted by the phrase "the coming of the Lord" - that is, his coming to each one of us - it was not improper to speak of death in that view. On the general subject of the expectations entertained among the early Christians of the second advent of the Saviour, see the 1 Corinthians 15:51 note; 2 Thessalonians 2:2-3 note.

Behold, the husbandman waiteth for the precious fruit of the earth - The farmer waits patiently for the grain to grow. It requires time to mature the crop, and he does not become impatient. The idea seems to be, that we should wait for things to develop themselves in their proper season, and should not be impatient before that season arrives. In due time we may expect the harvest to be ripened. We cannot hasten it. We cannot control the rain, the sun, the season; and the farmer therefore patiently waits until in the regular course of events he has a harvest. So we cannot control and hasten the events which are in God's own keeping; and we should patiently wait for the developments of his will, and the arrangements of his providence, by which we may obtain what we desire.

And hath long patience for it - That is, his patience is not exhausted. It extends through the whole time in which, by the divine arrangements, he may expect a harvest.

Until he receive the early and latter rain - In the climate of Palestine there are two rainy seasons, on which the harvest essentially depends - the autumnal and the spring rains - called here and elsewhere in the Scriptures the early and the latter rains. See Deuteronomy 11:14; Job 29:23; Jeremiah 5:24. The autumnal or early rains of Scripture, usually commence in the latter half of October or the beginning of November; not suddenly, but by degrees, which gives opportunity for the husbandman to sow his fields of wheat and barley. The rains come mostly from the west or south-west, continuing for two or three days at a time, and falling especially during the nights. The wind then chops round to the north or east, and several days of fine weather succeed. During the months of November and December the rains continue to fail heavily; afterwards they return only at longer intervals, and are less heavy; but at no period during the winter do they entirely cease to occur.

Snow often falls in Jerusalem, in January and February, to the depth of a foot or more, but it does not last long. Rain continues to fall more or less through the month of March, but it is rare after that period. At the present time there are not any particular periods of rain, or successions of showers, which might be regarded as distinct rainy seasons. The whole period from October to March now constitutes only one continued rainy season, without any regularly intervening time of prolonged fair weather. Unless, therefore, there has been some change in the climate since the times of the New Testament, the early and the latter rains for which the husbandman waited with longing, seem rather to have implied the first showers of autumn, which revived the parched and thirsty earth, and prepared it for the seed; and the latter showers of spring, which continued to refresh and forward the ripening crops and the vernal products of the fields. In ordinary seasons, from the cessation of the showers in spring until their commencement in October or November, rain never falls, and the sky is usually serene. - Robinson's Biblical Researches, vol. ii., pp. 96-100.

James 5:7 Parallel Commentaries

Library
Against Rash and Vain Swearing.
"But above all things, my brethren, swear not." St. James v. 12. Among other precepts of good life (directing the practice of virtue and abstinence from sin) St. James doth insert this about swearing, couched in expression denoting his great earnestness, and apt to excite our special attention. Therein he doth not mean universally to interdict the use of oaths, for that in some cases is not only lawful, but very expedient, yea, needful, and required from us as a duty; but that swearing which
Isaac Barrow—Sermons on Evil-Speaking, by Isaac Barrow

Conversion
Our text has in it, first of all, a principle involved--that of instrumentality.--"Brethren, if any of you do err from the truth, and one convert him; let him know that he who converteth a sinner from the error of his way, shall save a soul from death." Secondly, here is a general fact stated:--"He who converteth a sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins." And thirdly, there is a particular application of this fact made. "Brethren, if any
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

Prayer for and with Each Other.
"Confess your faults one to another and pray one for another, that ye may be healed. The effectual, fervent prayer of a righteous man availeth much."--James v. 16. Let our last article touch once more the key of love wherein the article preceding that of prayer was set. To speak of the Spirit's work in our prayers, omitting the intercession of the saints, betrays a lack of understanding concerning the Spirit of all grace. Prayer for others is quite different from prayer for ourselves. The latter
Abraham Kuyper—The Work of the Holy Spirit

On the Sacrament of Extreme Unction.
To this rite of anointing the sick our theologians have made two additions well worthy of themselves. One is, that they call it a sacrament; the other, that they make it extreme, so that it cannot be administered except to those who are in extreme peril of life. Perhaps--as they are keen dialecticians--they have so made it in relation to the first unction of baptism, and the two following ones of confirmation and orders. They have this, it is true, to throw in my teeth, that, on the authority of
Martin Luther—First Principles of the Reformation

Cross References
Deuteronomy 11:14
that He will give the rain for your land in its season, the early and late rain, that you may gather in your grain and your new wine and your oil.

Jeremiah 5:24
'They do not say in their heart, "Let us now fear the LORD our God, Who gives rain in its season, Both the autumn rain and the spring rain, Who keeps for us The appointed weeks of the harvest."

Joel 2:23
So rejoice, O sons of Zion, And be glad in the LORD your God; For He has given you the early rain for your vindication. And He has poured down for you the rain, The early and latter rain as before.

Matthew 16:27
"For the Son of Man is going to come in the glory of His Father with His angels, and WILL THEN REPAY EVERY MAN ACCORDING TO HIS DEEDS.

Matthew 16:28
"Truly I say to you, there are some of those who are standing here who will not taste death until they see the Son of Man coming in His kingdom."

John 21:22
Jesus said to him, "If I want him to remain until I come, what is that to you? You follow Me!"

John 21:23
Therefore this saying went out among the brethren that that disciple would not die; yet Jesus did not say to him that he would not die, but only, "If I want him to remain until I come, what is that to you?"

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