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Expositor's Bible Commentary James 5:1 Go to now, ye rich men, weep and howl for your miseries that shall come upon you . Chapter 23 THE FOLLIES AND INIQUITIES OF THE RICH; THEIR MISERABLE END. Jam 5:1-6 HERE, if anywhere in the Epistle, the writer glances aside from the believing Jews of the Dispersion, to whom the letter as a whole is addressed, and in a burst of righteous indignation which reminds us of passages in the old Hebrew Prophets, denounces members of the twelve tribes who not even in name are Christians. In the preceding section such a transition is in preparation. When he is condemning the godless presumption of those seekers after wealth who dared, without thought of their own frailty and of God’s absolute control over their lives and fortunes, to think and speak confidently of their schemes for future gains, he seems to be thinking almost as much of unbelieving Jews as of those who have accepted the Gospel. Here he appears for the moment to have left the latter entirely out of sight, and to be addressing those wealthy Jews who not only continued the policy and shared the guilt of the opponents and murderers of Christ, but by scandalous tyranny and injustice oppressed their poor brethren, many of whom were probably Christians. The severity of the condemnation is not the only or the main reason for thinking that the paragraph is addressed to unconverted Jews. The first ten verses of chapter 4. are very severe; and there also, as here, the affectionate form of address, "brethren," so frequent elsewhere in the Epistle, is wanting; but there is no doubt that those ten verses, like the paragraphs which immediately precede and follow them, are addressed to Christians. What is so exceptional in the passage now under consideration is the entire absence of any exhortation to repentance, or of any indication that there is still hope of being reconciled to the offended Jehovah. They are to "weep and howl," not in penitence, but in despair. The end is at hand; the day of reckoning is approaching; and it is a fearful account which awaits them. In this respect there is a very marked difference between this paragraph and the one which follows it. In both the nearness of the Day of Judgment is the motive; but this nearness is to "the rich" a terror, to "the brethren" a comfort. This difference would be very difficult to explain if both paragraphs were addressed to believing Jews. Throughout the Epistle there are strains which sound like echoes from the Prophets of the Old Testament, with whom St. James has much in common; but the passage before us is specially in their spirit. It would not surprise us to meet with it in Isaiah or Jeremiah. One or two similar passages are worth comparing: "Woe to thee that spoilest, and thou wast not spoiled; and dealest treacherously, and they dealt not treacherously with thee! When thou hast ceased to spoil, thou shalt be spoiled; and when thou hast made an end to deal treacherously, they shall deal treacherously with thee". { Isaiah 33:1 } "Woe to him that getteth an evil gain for his house, that he may set his nest on high, that he may be delivered from the hand of evil? Thou hast consulted shame to thy house, by cutting off many peoples, and hast sinned against thy soul. For the stone shall cry out of the wall, and the beam out of the timber shall answer it". { Habakkuk 2:9 } In the New Testament the passage which most resembles it is our Lord’s denunciation of the scribes and Pharisees. { Matthew 23:13-36 } "Go to now, ye rich, weep and howl for your miseries that are coming upon you." We have the same combination of words in Isaiah: "In their streets they gird themselves with sackcloth: on their housetops, and in their broad places, every one howleth, weeping abundantly". { Isaiah 15:3 } And in an earlier chapter we have a still closer parallel to the spirit of this verse: "Howl ye; for the day of the Lord is at hand". { Isaiah 13:6 } The miseries to which St. James alludes are those which shall befall them at "the coming of the Lord" ( Jam 5:8 ). It is the impending judgment of the tyrannous rich that is primarily in his mind. He may also have foreseen something of the horrors of the Jewish war and the destruction of Jerusalem, and in accordance with Christ’s prophecy may have considered these calamities typical of the judgment, or part and parcel of it. In the Jewish war the wealthy classes suffered terribly. Against them, as having been friendly to the Romans, and having employed Roman influence in oppressing their own countrymen, the fury of the fanatical party of the Zealots was specially directed; and although the blow fell first and heaviest upon the Jews in Jerusalem and Judea, yet it was felt by all Jews throughout the world. They imagined themselves to be rich; they were really most poor and most miserable. So sure is the doom that is coming upon them, that in prophetical style St. James begins to speak of it as already here; like a seer, he has it all before his eyes. "Your riches are corrupted, and your garments are moth-eaten. Your gold and your silver are rusted." We have here three kinds of possessions indicated. First, stores of various kinds of goods. These are "corrupted"; they have become rotten and worthless. Secondly, rich garments, which in the East are often a very considerable portion of a wealthy man’s possessions. They have been stored up so jealously and selfishly that insects have preyed upon them and ruined them. And thirdly, precious metals. These have become tarnished and rusted, through not having been put to any rational use. Everywhere their avarice has been not only sin, but folly. It has failed of its sinful object. The unrighteous hoarding has tended not to wealth, but to ruin. And thus the rust of their treasures becomes "a testimony against them." In the ruin of their property their own ruin is portrayed; and just as corruption, and the moths, and the rust consume their goods, so shall the fire of God’s judgment consume the owners and abusers of them. They have reserved all this store for their selfish enjoyment, but God has reserved them for His righteous anger. "Ye laid up your treasure in the last days." "There was the monstrous folly of it. The end of all things was close at hand; the last days" had already begun; and these besotted graspers after wealth were still heaping up treasures which they would never have any opportunity of using. The Authorized Version spoils this by a small, but rather serious, mistranslation. It has, "Ye have heaped up treasure together for the last days," instead of "in the last days" ( ?? ???????? ??????? ). The case is precisely that which Christ foretold: "As were the days of Noah, so shall be the coming of the Son of man. For as in those days which were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and they knew not until the flood came, and took them all away; so shall be the coming of the Son of man". { Matthew 24:37-39 } "Likewise even as it came to pass in the days of Lot; they ate, they drank, they bought, they sold, they planted, they builded; but in the day that Lot went out from Sodom it rained fire and brimstone from heaven, and destroyed them all: after the same manner shall it be in the day that the Son of man is revealed". { Luke 17:28-30 } That the "last days" mean the days immediately preceding the Second Advent can scarcely be doubted. The context renders this very probable, and the exhortation in the next section renders it practically certain. "Be ye also patient; stablish your hearts: for the coming of the Lord is at hand. Murmur not, brethren, one against another, that ye be not judged: behold, the Judge standeth before the doors." That the first Christians believed that Jesus Christ would return in glory during the lifetime of many who were then living, will hardly be disputed by any one who is acquainted with the literature of the Apostolic age and of the period immediately following. Nor, perhaps, will many at the present time care to dispute that this erroneous opinion was shared, for a time at any rate, even by Apostles. "Ye are guarded through faith unto a salvation ready to be revealed in the last time," says St. Peter. { 1 Peter 1:5 } "We that are alive, that are left unto the coming of the Lord, shall in nowise precede them that are fallen asleep"; { 1 Thessalonians 4:15 ; cf. 1 Corinthians 15:51 } and again, writing some years later, "In the last days grievous times shall come," about which Timothy is to be on his guard, says St. Paul. { 2 Timothy 3:1 } And much nearer to the close of the Apostolic age we have St. John telling his little children that "it is the last hour". { 1 John 2:18 } Some twenty or thirty years later St. Ignatius writes to the Ephesians, "These are the last times. Henceforth let us be reverent; let us fear the longsuffering of God, lest it turn into a judgment against us. For either let us fear the wrath which is to come, or let us love the grace which now is" (11.). Only very gradually did the Christian Church attain to something like a true perspective as to the duration of Christ’s kingdom upon earth. Only very gradually did even the Apostles obtain a clear vision as to the nature of the kingdom which their Lord had founded and left in their charge, for them to occupy until He came. Pentecost did not at once give them perfect insight into the import of their own commission. Much still remained to be learned, slowly, by experience. And if this was the case with Apostles, we need not wonder that it was so with James, the Lord’s brother. It is remarkable that Christ’s solemn warning against speculating as to the time of His return seems to have made only partial impression upon the disciples. "Of that day or that hour knoweth no one, not even the angels in heaven, neither the Son, but the Father. Take ye heed, watch and pray: for ye know not when the time is". { Mark 13:32-33 } But it is our gain that they were allowed for a time to hold a belief that the Lord would return very speedily. The Epistles and Gospels were written by men under the influence of that belief, and such influence is a very considerable guarantee for the honesty of the writers. It was because the rich whom St. James here denounces had no such belief in a speedy judgment, indeed had very little thought of a judgment at all, that they were guilty of such folly and iniquity. Having indicated their folly in amassing wealth which was no blessing to themselves or others, but simply deteriorated by being hoarded, St. James passes on to point out their iniquity. And first of all he mentions the gross injustice which is frequently inflicted by these wealthy employers of labor upon those who work for them. The payment of the wages which have been earned is either unfairly delayed or not paid at all. "Behold, the hire of the laborers who mowed your fields, which is of you kept back by fraud, crieth out." Several passages in the Old Testament appear to be in the writer’s mind. "Thou shalt not oppress a hired servant that is poor and needy, whether he be of thy brethren, or of thy strangers that are in thy land within thy gates: in his day thou shalt give him his hire, neither shall the sun go down upon it; for he is poor, and setteth his heart upon it: lest he cry against thee unto the Lord, and it be sin unto thee." { Deuteronomy 24:14-15 ; cf. Deuteronomy 24:17 , and Leviticus 19:13 } "And I will come near you to judgment; and I will be a swift witness against those that oppress the hireling in his wages, the widow and the fatherless, and that turn away the stranger from his right, and fear not Me, saith the Lord." { Malachi 3:5 ; cf. Jeremiah 22:13 } Perhaps also, "Their cry came upon unto God by reason of the bondage"; { Exodus 2:23 } and "The voice of thy brother’s blood crieth unto me from the ground." { Genesis 4:10 } The frequency with which the subject is mentioned seems to show that the evil which St. James here denounces had long been a common sin among the Jews. Tobit, in his charge to his son, says, "What is hateful to thee do not thou to others. Let not the wages of any man, which hath wrought for thee, tarry with thee (abide with thee all night), but give him it out of hand." {/RAPC Tob 4:14 } And in Ecclesiasticus, which St. James seems so often to have in his thoughts, we read, "The bread of the needy is the life of the poor; he that defraudeth him thereof ( ? ????????? ????? ) is a man of blood. He that taketh away his neighbor’s living slayeth him; and he that defraudeth the laborer of his hire ( ? ????????? ??????? ) is a blood-shedder" ( Sir 34:21-22 ). But none of these passages determine for us a point of some interest in the construction used by St. James. The words translated "of you," in "of you kept back by fraud," literally mean "from you" ( ?? ????, not ?? ???? ). Two explanations are suggested: 1. The fraudulent action proceeds from-them, and hence "from" becomes nearly equivalent to "by"; and the use of "from" ( ??? ), rather than "by" ( ??? ), is all the more natural because the word for "kept back by fraud" has the former preposition compounded with it. 2. "From you," being placed between "kept back by fraud" and "crieth out" ( ? ????????????? ?? ???? ?????? ), may go with either, and it will be better to take it with "crieth out:…The hire kept back by fraud crieth out from you." The wrongfully detained wages are with the rich employers, and therefore it is from the place where they are detained that their cry goes up to heaven. The passage quoted above from Exodus 2:23 slightly favors this view, for there the Septuagint has, "Their cry came up unto God from their labors" ( ??? ??? ????? ); but the passages are not really parallel. The word used for "fields" ( ????? ) is worth noting. It implies extensive lands, and therefore adds point to the reproach. The men who own such large properties are not under the temptations to fraud which beset the needy, and it is scandalous that those who can so well afford to pay what is due should refuse. Moreover, the labor of mowing and reaping such fields must be great, and therefore the laborers have well earned their wage. The words "into the ears of the Lord of Sabaoth" probably come from Isaiah, { Isaiah 5:9 } and perhaps St. James was led to them by the thought that these extensive fields are the result of fraud or violence; for the Verse which precedes the words in Isaiah run thus: "Woe unto them that join house to house, that ‘lay field to field, till there be no room, and ye be made to dwell alone in the midst of the land!" No other New Testament writer uses the expression "the Lord of Sabaoth," although St. Paul once quotes it from Isaiah. { Romans 9:29 } Bede may be right in thinking that its point here is that the rich fancy that the poor have no protector; whereas the Lord of hosts hears their cry. And there is possibly another point in mowers and reapers being selected as the representatives of all hired laborers. Calvin suggests that it is specially iniquitous that those whose toil supplies us with food should themselves be reduced to starvation; and to this it has been added that the hard-heartedness of the grasping employers is indeed conspicuous when not even the joy of the harvest moves them to pay the poor who work for them their hardly earned wage. The second feature in the iniquity of the rich is the voluptuous and prodigal life which they lead themselves, at the very time that they inflict such hardships upon the poor. "Ye lived delicately on the earth, and took your pleasure; ye nourished your hearts in a day of slaughter." The aorists should perhaps be translated as aorists throughout these verses: "Ye laid up your treasure…ye lived delicately," etc. rather than, "Ye have laid up, ye have lived," etc. The point of view is that of the Day of Judgment, when these wealthy sinners are confronted by the enormities which they committed during their lives. But it is a case in which it is quite permissible to render the Greek aorist by the English perfect. "On the earth" may either mean "during your lifetime," or may be in contrast to "entered into the ears of the Lord of Sabaoth." All the while that the cry against their iniquity was ascending to heaven, as an accumulating charge that would at last overwhelm them, they were living in luxury on earth, thinking nothing of the wrath to come. It was the converse of the old Epicurean doctrine, so graphically described by the late Laureate in "The Lotus-eaters." There it is the gods who "lie beside their nectar" in ceaseless enjoyment, "careless of mankind," who send up useless lamentations, which provoke no more than a smile among the neglectful deities. Here it is the men who revel in boundless luxury, careless of the righteous God, whose vengeance they provoke by persistent neglect of His commands. The meaning of "in a day of slaughter" is not easily determined. The "as"-"as in a day of slaughter"-must certainly be omitted. It was inserted to make more evident one of the possible interpretations of "day of slaughter." "Ye fattened your heart with perpetual banqueting, as if life were made up of killing and eating." "And in that day did the Lord, the Lord of hosts, call to weeping and to mourning, and baldness, and to girding with sackcloth: and behold, joy and gladness, slaying oxen and killing sheep, eating flesh and drinking wine: let us eat and drink, for tomorrow we die". { Isaiah 22:12-13 } If this be the idea which is expressed by the words in question, then the meaning would be, "Ye fared sumptuously every day." But it is possible that "in a day of slaughter" here balances "in the last days" just above. As the folly of heaping up treasure was augmented by the fact that it was done when the end of all things was at hand, so the iniquity of voluptuous living was augmented by the fact that their own destruction was at hand. In this case the wealthy owners, like stalled oxen, were unconsciously fattening themselves for the slaughter. Instead of sacrificing themselves to God’s love and mercy, they had sacrificed and devoured their poor brethren. They had fed themselves, and not the flock; and unwittingly they were preparing themselves as a sacrifice to God’s wrath. For a sacrifice, either willingly or unwillingly, every one must be. Did any of those whom St. James here condemns remember his words when, a few years later, thousands of the Jews of the Dispersion were once more gathered together at Jerusalem for the sacrifice of the Passover, and there became unwilling sacrifices to God’s slow but sure vengeance? As already pointed out, it was the wealthy among them who specially suffered. Their prosperity and their friendship with the Romans provoked the envy and enmity of the fanatical Zealots, and they perished in a day of slaughter. Josephus tells us that it was all one whether the richer Jews stayed in the city during the siege or tried to escape to the Romans; for they were equally destroyed in either case. Every such person was put to death, on the pretext that he was preparing to desert, but in reality that the plunderers might get his possessions. People who were evidently half-starved were left unmolested, when they declared that they had nothing; but those who bodies showed no signs of privation were tortured to make them reveal the treasures which they were supposed to have concealed. {"Bell. Jud," 5 10:2} "Ye condemned, ye killed the righteous one; he doth not resist you." Does this refer to the condemnation and death of Jesus Christ? This interpretation has found advocates in all ages-Cassiodorus, Bede, OEcumenius, Grotius, Ben-gel, Lange, and other modern commentators; and it is certainly attractive. St. Peter, addressing the Jews in Solomon’s Porch, says, "But ye denied the Holy and Righteous One, and asked for a murderer to be granted unto you, and killed the Prince of Life". { Acts 3:14-15 } St. Stephen, in his speech before the Sanhedrin, asks, "Which of the prophets did not your fathers persecute? and they killed them which showed before of the coming of the Righteous One; of whom ye have now become betrayers and murderers." { Acts 7:52 ; cf. Acts 22:14 , and 1 Peter 3:18 } It is certainly no objection to this interpretation that St. James uses the aorist-"ye condemned, ye killed." That tense might fittingly be used either of a course of action in the past, as in the aorists immediately preceding, or of a single action, as of Abraham’s offering Isaac. { Jam 2:21 } Nor is it any objection that in "He doth not resist you" St. James changes to the present tense. In any case the change from past to present has to be explained, and it is as easy to explain it of the present longsuffering of Christ, or of His abandoning them to their wickedness, as of the habitual meekness of the righteous man. Nor, again, is it any objection that the Jews addressed in this Epistle could not rightly be charged with the condemnation and death of Christ, for twenty or thirty years had elapsed since that event. It is by no means improbable that among the Jews then living there were many who had cried "Crucify Him" on Good Friday; and even if there were not, the words of St. James are quite justifiable. The Crucifixion was in a very real sense the act of the whole nation, far more so than was the murder of Zacharias the son of Jehoiada, and yet Jesus says to the Jews respecting Zacharias, "whom ye slew between the sanctuary and the altar." If at the present day the English might be told that they condemned and killed Charles I, and the French be told that they condemned and killed Louis XVI, much more might the Jews in the middle of the first century be said to have condemned and killed Jesus Christ. But nevertheless, this attractive and tenable interpretation is probably not the right one; the context is against it. It is the evil that is inherent in class tyrannizing over class that is condemned, the rich oppressing the poor, and the godless persecuting the godly. "The righteous one" is here not an individual, but the representative of a class. The iniquitous violence which slew Jesus Christ and His martyrs, James the son of Zebedee and Stephen, illustrates what St. James says here, just as his own martyrdom does; but it does not follow from this that he is alluding to any one of these events in particular. The Book of Wisdom seems once more to be in the writer’s mind: "Let us oppress the poor righteous man; let us not spare the widow, nor reverence the ancient grey hairs of the aged Let us lie in wait for the righteous; because he is not for our turn, and he is clean contrary to our doings: he upbraideth us with our offending the law, and objecteth to our infamy the transgressings of our education He is grievous to us even to behold: for his life is not like other men’s; his ways are of another fashion…Let us examine him with despitefulness and torture, that we may know his meekness, and prove his patience. Let us condemn him with a shameful death; for by his own saying he shall be respected". { Jam 2:10-20 } Julius Caesar on one occasion stated his financial position by confessing that he needed half a million of money in order to be worth nothing. The spiritual condition of many prosperous men might be expressed in a similar way. Caesar never allowed lack of funds to stand between him and his political aims; when he had nothing he borrowed at enormous interest. So also with us. In pursuing our worldly aims we sink deeper and deeper in spiritual ruin, and accumulate debts for an eternal bankruptcy. Riches are not a whir less perilous to the soul now than they were in the first century, and yet how few among the wealthy really believe that they are perilous at all. The wisdom of our forefathers has placed in the Litany a petition which every well-to-do person should say with his whole heart: "In all time of our wealth, Good Lord, deliver us." James 5:7 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. Chapter 24 PATIENCE IN WAITING-THE ENDURANCE OF JOB-THE SIGNIFICANCE OF THE MENTION OF JOB BY ST. JAMES. Jam 5:7-11 "BE patient, therefore, brethren." The storm of indignation is past, and from this point to the end of the Epistle St. James writes in tones of tenderness and affection. In the paragraph before us he, as it were, rounds off his letter, bringing it back to the point from which he started; so that what follows ( Jam 5:12-20 ) is of the nature of a postscript or appendix. He began his letter with the exhortation, "Count it all joy, my brethren, when ye fall into manifold trials; knowing that the proof of your faith worketh patience. And let patience have its perfect work, that ye may be perfect and entire, lacking in nothing" ( Jam 1:2-4 ). He draws to a close with the charge, "Be patient therefore, brethren, until the coming of the Lord." The "therefore" shows that this sympathetic exhortation of the brethren is closely connected with the stern denunciation of the rich in the preceding paragraph. The connection is obvious. These brethren are in the main identical with the righteous poor who are so cruelly oppressed by the rich; and St. James offers them consolation mainly on two grounds: First, their sufferings will not last for ever; on the contrary, the end of them is near at hand. Secondly, the end of them will bring not only relief, but reward. As has been already pointed out, St. James evidently shared the belief, which prevailed in the Apostolic age, that Jesus Christ would very speedily return in glory to punish the wicked and reward the righteous. This belief, as Neander observes, was very natural: "Christ Himself had not chosen to give any information respecting the time of his coming. Nay, He had expressly said that the Father had reserved the decision to Himself; { Mark 13:32 } that even the Son could determine nothing respecting it. But still, the longing desire of the Apostolic Church was directed with eager haste to the appearing of the Lord. The whole Christian period seemed only as the transition-point to the eternal, and thus as something that must soon be passed. As the traveler, beholding from afar the object of all his wanderings, overlooks the windings of the intervening way, and believes himself already near his goal, so it seemed to them, as their eye was fixed on that consummation of the whole course of events on earth." Thus, by a strange but unperceived incongruity, St. James makes the unconscious impatience of primitive Christianity a basis for his exhortation to conscious patience. Early Christians, in their eagerness for the return of their Lord, impatiently believed that His return was imminent; and St. James uses this belief as an argument for patient waiting and patient endurance. It is only for a short time that they will have to wait and endure, and then the rich reward will be reaped. Ploughing and harrowing are toilsome and painful, but they have to be gone through, and then, after no intolerable waiting, the harvest comes. Above, when St. James was rebuking his readers for their presumptuous confidence respecting their future plans, he reminded them of the shortness of life. "What is your life? For ye are a vapor, that appeareth for a little time, and then vanisheth away". { Jam 4:14 } Here the shortness of the interval between the present moment and the end of all things is urged as a reason both for circumspection and for patience. In both cases, with his characteristic fondness for illustrations drawn from nature, he employs physical phenomena to enforce his lesson. In the one case life is a vapor, not substantial at any time, and soon dispersed; in the other case life is the work and the waiting which must precede the harvest. The key-note of the whole passage is patience, which in one form or another occurs six times in five verses. In the original two different words are used-one ( ??????????? and ?????????? ) four times in the first four verses; and the other ( ????????? and ??????? ) twice in the last verse, where we certainly need "the endurance of Job" rather than "the patience of Job," in order to preserve the transition from the one word to the other. "Take, brethren, for an example of suffering and of patience ( ??????????? ) the prophets who spake in the Name of the Lord. Behold, we call them blessed which endured ( ????????? ): ye have heard of the endurance ( ???????? ) of Job." It was perhaps because "the patience of Job" has become a proverbial formula that the Revisers banished "endurance" to the margin, instead of placing it in the text. The two words are not infrequently found together ( 2 Corinthians 6:4-6 ; Colossians 1:11 ; 2 Timothy 3:10 ; Clement of Rome, 58; Ignatius, "Ephes.," 3.). The difference between the two is, on the whole, this, that the first is the longsuffering which does not retaliate upon oppressive persons, the second the endurance which does not succumb under oppressive things. The persecuted prophets exhibited the one; the afflicted Job exhibited the other. The oppressed and poor Christians whom St. James addresses are able to practice both these forms of patience, which Chrysostom extols as the "queen of the virtues." There is a remarkable diversity of readings in the illustration about the husbandman’s waiting. Some authorities make him wait for the early and latter rain, others for the early and latter fruit. The best witnesses leave the substantive to be understood, and this is doubtless the original reading; it accounts for the other two. Some copyists thought that rain was to be understood, and therefore inserted it; while others for a similar reason inserted fruit. No doubt it is rain that is intended, in accordance with several passages in the Old Testament. { Deuteronomy 11:14 ; Jeremiah 5:24 ; Joel 2:23 ; Zechariah 10:1 } The rains of autumn and of spring are meant, not "morning rain and evening rain" as Luther renders it in his version; and no moral or spiritual facts are symbolized by these natural phenomena, such as the penitential tears of youth and of old age, which would not fit the context. The point of the simile lies in the patient waiting, not in that which is waited for. "Murmur not, brethren, one against another." The literal meaning of the Greek is "Groan not"; that is, "Grumble not." Earlier English versions have "Grudge not"; and "grudge" once had the meaning of "murmur," as in "They will run here and there for meat, and grudge if they be not satisfied." { Psalm 59:15 } It is altogether a mistake to suppose that "one against another" includes the wealthy oppressors spoken of in the preceding section. It is the common experience of every one that men who are irritated and exasperated by trying persons or circumstances are liable to vent their vexation on those who are in no way responsible for what tries them. St. James is well aware of this danger, and puts his readers on their guard against it. "Be longsuffering," he says, "and do not retaliate on those who maltreat you; and do not let the smart of your troubles betray you into impatience towards one another. He who is to judge your oppressors will judge you also, and He is close at hand." We can hardly doubt that Christ’s saying, "Judge not, that ye be not judged," { Matthew 7:1 } is in his mind. The way to lighten one’s burden is not to groan over it, still less to murmur against those who are in the same case, but to try to console and help them. "Bear ye one another’s burdens, and so fulfill the law of Christ." It is a good thing to take as an example of patience the prophets and others among God’s suffering saints; but it is a still better thing to give such an example ourselves. By the prophets St. James no doubt means the prophets of the Old Testament-Elijah, Jeremiah, and others. It is not likely that he includes any of the persecuted disciples of the New Testament, such as James the son of Zebedee, and Stephen. Here again we seem to have an echo of Christ’s words: "Blessed are ye when men shall reproach you, and persecute you" (comp. "We call them blessed which endured"): "for so persecuted they the prophets which were before you". { Matthew 5:11-12 } It is the ceaseless reproach against the Jews that they boasted that theirs were the prophets, and yet were the persecutors of the prophets. "The children of Israel have slain Thy prophets with the sword," says Elijah. { 1 Kings 19:10 ; 1 Kings 19:14 } "That I may avenge the blood of My servants the prophets," says God to Elisha.

Ye rich men, weep and howl. James 5:1-6 The miseries coming upon the rich John Adam. I. THE COMING OF JUDGMENT. "Weep and howl" — weep, and do it in this open, violent manner, with loud, bitter cries of distress — do it wailing, shrieking, howling as was, and still is, so customary among the Orientals in times of mourning. Lament thus "for," or over, "the miseries that shall come upon you" — more exactly and impressively, "which are coming on," are already even now impending. These miseries were not simply those which in all circumstances the love and abuse of money entail, but specially, and in addition to them, the temporal judgments which were about to visit the guilty parties in this instance. They were to be the peculiar objects of vengeance; their treasures were to be rifled, their possessions wrenched from them, and stripped bare, they were to be subjected to hardships, all the heavier because of the pleasures once enjoyed and the losses thus sustained. II. THE COMMENCEMENT OF JUDGMENT. "Your riches are corrupted" either their possessions of all kinds, these being afterwards spoken of in detail, or, as distinguished from what follows, those hoarded stores of grain, fruits, and other provisions, in which the wealth of Orientals largely consisted. To the latter the term "corrupted" could most properly be applied. They were rotting, perishing. "Your garments are moth-eaten." In eastern countries one of the most valuable possessions was a stock of costly clothing, a number of dresses, wardrobes filled with a great variety of articles of apparel. They were moth-eaten — a way in which articles of dress, when long kept and little used, are often wasted, destroyed. "Your gold and silver is cankered" — rusted, corroded. The original word implies that it is so not partially, but entirely — as it were through and through its whole substance. This does not take place in regard to silver and gold as it does to iron and steel; but they are spoken of as undergoing the change to which metals generally are subject; and there is that which corresponds to it n their case, for they get discoloured, blackened, tarnished, wasted, corrupted-looking. "And the rust of them shall be a witness against you" — literally, "shall be for a testimony to you" — "and shall eat your flesh as it were fire." In the moth-eaten garments, the cankered silver and gold, their sin no doubt appeared, but appeared in the judgments which had followed it, for in that process of destruction which had commenced there was the avenging hand of God visible. This is the prominent thing — the punishment already begun. The very objects on which they prided themselves, which they made an idol of, were smitten; and n every hole of the cloth, every spot on the money, there was a sign of the consumption that was coming on themselves, of the destruction that was impending over them, the servants of the mammon of unrighteousness. There was a testimony in their wasted, blackened stores — a testimony borne to the worm that dieth not, and the fire that cannot be quenched. "Ye have heaped treasure together for the last days." Treasure has been understood here in the figurative sense of a store of wrath, vengeance to be opened and emptied at the time mentioned. But it is obviously to be taken literally, and as referring to their material riches as detailed in the preceding verses. The "last days" are those introducing and issuing in the season of judgment which was approaching — the last days of the Jewish Church and nation, and, in many cases of the individual persons themselves; for what multitudes were then to perish by the sword, by famine, by disease, by captivity? They had gathered wealth for a season like this, when they could not enjoy it, could not retain it — when it was to become the prey of the rapacious invaders, or of the more needy and desperate of their own countrymen. But the literal translation of the original is "in the last days" — they had heaped treasure together, not for, but in the period thus designated. These days were already upon them — the days were begun, and hastening to their terrible close; and it was at a season like that, one fitter far for repentance and reformation, one calling them to break off their sins by righteousness, to prepare for impending judgment by turning to the Lord — one specially imposing on them the obligation to lay up treasure, not on earth but in heaven, where no moth or rust can corrupt, and where no thieves can break through and steal — it was then that they devoted their efforts to the gathering of riches, the storing of fruits, garments, and the precious metals. Here was the deepest guilt, here the most reckless, unprincipled infatuation. III. THE CAUSES OF JUDGMENT. 1. Injustice. The wages of the workman should be paid honestly and punctually. To withhold it is a flagrant wrong, and such a wrong was committed by the rich men whose conduct the apostle is here denouncing. They kept it back "by fraud." And in various ways may such fraud be perpetrated. The master may not pay at all the stipulated and earned wages. He may receive the service without remunerating the servant. Or he may make unjust deductions from the amount which has been agreed on. He may take advantage of his position and power, and on certain pretexts give less than was bargained for by the other party. And what is still more common, he may beat down the price of labour, and pay for it most inadequately. He may turn to account the competition which prevails and the necessities of the poor, so as to get work done for greatly less than its proper value. This hire, dishonestly retained, is represented by James as crying. Yes, from the coffers where it was treasured up, a loud, piercing call for vengeance rose to high heaven. Often, often, the oppressed are not listened to on earth, however just their claim and urgent their pleading. But they are heard in heaven. Here their cries are said to have "entered into the ears of the Lord of Sabaoth." He was able to vindicate the cause of the defrauded reapers who groaned and supplicated. He could call to account, and overwhelm with destruction, those who trampled on their dependents, and set all human law and right at defiance. 2. Luxury. "Ye have lived in pleasure" — that is, in a self-indulgent, sumptuous, effeminate manner. In the qualification, "on the earth," there is an implied contrast with another region, where vengeance was stored .up, and their portion was to be one of want and misery. "And been wanton." This word conveys to us the idea of lewdness, lustfulness; but what is intended here is luxuriousness, voluptuousness. It does not necessarily involve indulgence in gross excesses, in coarse and degrading impurities. It intimates that the persons were devoted to earthly enjoyments, and regardless of expense in procuring them, for the term is expressive of extravagance, wastefulness. "Ye have nourished your hearts as in a day of slaughter." They have satiated, pampered their hearts, for there were seated the tastes and appetites which they gratified; there the craving for, and the sense of satisfaction, repletion, as they fed and dressed, fattened and adorned their bodies. And they had been doing this "as in," or simply, "in a day of slaughter." They were on the brink of destruction. God was about to draw His glittering sword and smite them in His anger. And yet in these circumstances they disregarded all warnings and signs; they revelled and wantoned as if they were perfectly secure. They were sunk in brutish insensibility. It was thus with the antediluvians: for they did eat and drink, they were married and given in marriage, until the flood came and took them all away. 3. Violence — violence going the length even of blood, of murder. Stephen was the first of a band of early martyrs whom the Jews, in the malignant unbelief, had put to death for their adherence to the gospel. The holiness, the righteousness of these victims of fanatical fury, instead of saving them, had excited the rage and drawn down the vengeance of their adversaries. "And he doth not resist you" — not only or chiefly because of a want of power, but because of the meekness of his character, his patience, endurance, long-suffering. He submits to your murderous violence. He commits his cause to God, and allows you to do your utmost, striving to exhibit the spirit of his crucified Master. And this made their guilt the greater. Their cruelty was the less excusable. It had no provocation. ( John Adam. )

5:1-6 Public troubles are most grievous to those who live in pleasure, and are secure and sensual, though all ranks suffer deeply at such times. All idolized treasures will soon perish, except as they will rise up in judgment against their possessors. Take heed of defrauding and oppressing; and avoid the very appearance of it. God does not forbid us to use lawful pleasures; but to live in pleasure, especially sinful pleasure, is a provoking sin. Is it no harm for people to unfit themselves for minding the concerns of their souls, by indulging bodily appetites? The just may be condemned and killed; but when such suffer by oppressors, this is marked by God. Above all their other crimes, the Jews had condemned and crucified that Just One who had come among them, even Jesus Christ the righteous. 5:7-11 Consider him that waits for a crop of corn; and will not you wait for a crown of glory? If you should be called to wait longer than the husbandman, is not there something more worth waiting for? In every sense the coming of the Lord drew nigh, and all his people's losses, hardships, and sufferings, would be repaid. Men count time long, because they measure it by their own lives; but all time is as nothing to God; it is as a moment. To short-lived creatures a few years seem an age; but Scripture, measuring all things by the existence of God, reckons thousands of years but so many days. God brought about things in Job's case, so as plainly to prove that he is very pitiful and of tender mercy. This did not appear during his troubles, but was seen in the event, and believers now will find a happy end to their trials. Let us serve our God, and bear our trials, as those who believe that the end will crown all. Our eternal happiness is safe if we trust to him: all else is mere vanity, which soon will be done with for ever. 5:12-18 The sin of swearing is condemned; but how many make light of common profane swearing! Such swearing expressly throws contempt upon God's name and authority. This sin brings neither gain, nor pleasure, nor reputation, but is showing enmity to God without occasion and without advantage It shows a man to be an enemy to God, however he pretends to call himself by his name, or sometimes joins in acts of worship. But the Lord will not hold him guiltless that taketh his name in vain. In a day of affliction nothing is more seasonable than prayer. The spirit is then most humble, and the heart is broken and tender. It is necessary to exercise faith and hope under afflictions; and prayer is the appointed means for obtaining and increasing these graces. Observe, that the saving of the sick is not ascribed to the anointing with oil, but to prayer. In a time of sickness it is not cold and formal prayer that is effectual, but the prayer of faith. The great thing we should beg of God for ourselves and others in the time of sickness is, the pardon of sin. Let nothing be done to encourage any to delay, under the mistaken fancy that a confession, a prayer, a minister's absolution and exhortation, or the sacrament, will set all right at last, where the duties of a godly life have been disregarded. To acknowledge our faults to each other, will tend greatly to peace and brotherly love. And when a righteous person, a true believer, justified in Christ, and by his grace walking before God in holy obedience, presents an effectual fervent prayer, wrought in his heart by the power of the Holy Spirit, raising holy affections and believing expectations and so leading earnestly to plead the promises of God at his mercy-seat, it avails much. The power of prayer is proved from the history of Elijah. In prayer we must not look to the merit of man, but to the grace of God. It is not enough to say a prayer, but we must pray in prayer. Thoughts must be fixed, desires must be firm and ardent, and graces exercised. This instance of the power of prayer, encourages every Christian to be earnest in prayer. God never says to any of the seed of Jacob, Seek my face in vain. Where there may not be so much of miracle in God's answering our prayers, yet there may be as much of grace. 5:19,20 It is no mark of a wise or holy man, to boast of being free from error, or to refuse to acknowledge an error. And there is some doctrinal mistake at the bottom of every practical mistake. There is no one habitually bad, but upon some bad principle. This is conversion; to turn a sinner from the error of his ways, not merely from one party to another, or from one notion and way of thinking to another. There is no way effectually and finally to hide sin, but forsaking it. Many sins are hindered in the party converted; many also may be so in others whom he may influence. The salvation of one soul is of infinitely greater importance than preserving the lives of multitudes, or promoting the welfare of a whole people. Let us in our several stations keep these things in mind, sparing no pains in God's service, and the event will prove that our labour is not in vain in the Lord. For six thousand years He has been multiplying pardons, and yet his free grace is not tired nor grown weary. Certainly Divine mercy is an ocean that is ever full and ever flowing. May the Lord give us a part in this abundant mercy, through the blood of Christ, and the sanctification of the Spirit.