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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.

11 The patience of Job. Having spoken generally of the prophets, he now refers to an example remarkable above others; for no one, as far as we can learn from histories, has ever been overwhelmed with troubles so hard and so various as Job; and yet he emerged from so deep a gulf. Whosoever, then, will imitate his patience, will no doubt find God’s hand, which at length delivered him, to be the same. We see for what end his history has been written. God suffered not his servant Job to sink, because he patiently endured his afflictions. Then he will disappoint the patience of no one.

If, however, it be asked, Why does the Apostle so much commend the patience of Job, as he had displayed many signs of impatience, being carried away by a hasty spirit? To this I reply, that though he sometimes failed through the infirmity of the flesh, or murmured within himself, yet he ever surrendered himself to God, and was ever willing to be restrained and ruled by him. Though, then, his patience was somewhat deficient, it is yet deservedly commended.

The end of the Lord. By these words he intimates that afflictions ought ever to be estimated by their end. For at first God seems to be far away, and Satan in the meantime revels in the confusion; the flesh suggests to us that we are forsaken of God and lost. We ought, then, to extend our view farther, for near and around us there appears no light. Moreover, he has called it the end of the Lord, because it is his work to give a prosperous issue to adversities. If we do our duty in bearing evils obediently, he will by no means be wanting in performing his part. Hope directs us only to the end; God will then shew himself very merciful, how ever rigid and severe he may seem to be while afflicting us. ¹⁴⁰¹⁴⁰     “The end of the Lord” seems a singular expression; but τέλος, properly the end, means also the issue, the upshot, the termination, the conclusion. It is genitive of the efficient cause, “the end (or issue) given by the Lord.” See Job 42:12. According to Griesbach there are three MSS which have ἒλεος, “mercy;” which would be very suitable, — “and ye have seen the mercy of the Lord, that the Lord is very full of pity, and compassionate.” But the authority is not sufficient.