James 5 :1-9

Warning to not be like the rich

Come now, you rich, weep and howl for the miseries that are coming upon you. 2 Your riches have rotted and your garments are moth-eaten. 3 Your gold and silver have corroded, and their corrosion will be evidence against you and will eat your flesh like fire. You have laid up treasure in the last days. 4 Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of hosts. 5 You have lived on the earth in luxury and in self-indulgence. You have fattened your hearts in a day of slaughter. 6 You have condemned and murdered the righteous person. He does not resist you. ESV

The Holy Bible: English Standard Version. (2016). (). Wheaton: Standard Bible Society.

The rich people pictured are clearly wealthy landowners, a class accused of economic exploitation and oppression from early times. In James’ surroundings, we may think particularly of Palestinian Jewish landlords, who owned large estates and were often concerned only about how much profit could be gained from their lands. James proceeds to announce the condemnation of these rich landholders (v. 1) and justifies their condemnation on the grounds of their selfish hoarding of wealth (vv. 2–3), their defrauding of their workers (v. 4), their self-indulgent lifestyle (v. 5) and their oppression of ‘the righteous’ (v. 6).

The Letters of James and Peter The Worthlessness of Riches (James 5:1–3)

IN the first six verses of this chapter, James has two aims—first, to show the ultimate worthlessness of all earthly riches, and, second, to show the detestable character of those who possess them. By doing this, he hopes to prevent his readers from placing all their hopes and desires on earthly things.

If you knew what you were doing, he says to the rich, you would weep and wail for the terror of the judgment that is coming upon you at the day of the Lord.

The first indictment of the rich has to do with the worthlessness of the worldly goods that they have so carefully assimilated. James singles out three classes of material goods. Riches (ploutos) is sometimes understood as a reference to crops, with garments and gold and silver then specifying the two other most common forms of wealth in the ancient world. But it is more likely to be a general summarizing term for any wealth; rot (sēpō) can refer to the decay or transitoriness of all forms of human endeavour (). The moth-eaten garments remind us strongly of Jesus’ similar warning about the transitoriness of ‘earthly treasures’ that are consumed by moths (). James’ reference to the rusting of gold and silver has sometimes been taken as an indication of his impoverished background since, of course, these precious metals cannot, in fact, rust. But the word rust (ios) was already being applied to gold and silver (Epistle of ) and the image seems to have become a traditional way of designating the temporality of even the most precious metals (cf. also ). All three statements, in fact, reflect the traditional Old Testament and Jewish teaching about the foolishness of placing reliance upon perishable material goods.

The rich people pictured are clearly wealthy landowners, a class accused of economic exploitation and oppression from early times. In James’ surroundings, we may think particularly of Palestinian Jewish landlords, who owned large estates and were often concerned only about how much profit could be gained from their lands. James proceeds to announce the condemnation of these rich landholders (v. 1) and justifies their condemnation on the grounds of their selfish hoarding of wealth (vv. 2–3), their defrauding of their workers (v. 4), their self-indulgent lifestyle (v. 5) and their oppression of ‘the righteous’ (v. 6).

The first indictment of the rich has to do with the worthlessness of the worldly goods that they have so carefully assimilated. James singles out three classes of material goods. Riches (ploutos) is sometimes understood as a reference to crops, with garments and gold and silver then specifying the two other most common forms of wealth in the ancient world. But it is more likely to be a general summarizing term for any wealth; rot (sēpō) can refer to the decay or transitoriness of all forms of human endeavour (). The moth-eaten garments remind us strongly of Jesus’ similar warning about the transitoriness of ‘earthly treasures’ that are consumed by moths (). James’ reference to the rusting of gold and silver has sometimes been taken as an indication of his impoverished background since, of course, these precious metals cannot, in fact, rust. But the word rust (ios) was already being applied to gold and silver (Epistle of ) and the image seems to have become a traditional way of designating the temporality of even the most precious metals (cf. also ). All three statements, in fact, reflect the traditional Old Testament and Jewish teaching about the foolishness of placing reliance upon perishable material goods.

The first indictment of the rich has to do with the worthlessness of the worldly goods that they have so carefully assimilated. James singles out three classes of material goods. Riches (ploutos) is sometimes understood as a reference to crops, with garments and gold and silver then specifying the two other most common forms of wealth in the ancient world. But it is more likely to be a general summarizing term for any wealth; rot (sēpō) can refer to the decay or transitoriness of all forms of human endeavour (). The moth-eaten garments remind us strongly of Jesus’ similar warning about the transitoriness of ‘earthly treasures’ that are consumed by moths (). James’ reference to the rusting of gold and silver has sometimes been taken as an indication of his impoverished background since, of course, these precious metals cannot, in fact, rust. But the word rust (ios) was already being applied to gold and silver (Epistle of ) and the image seems to have become a traditional way of designating the temporality of even the most precious metals (cf. also ). All three statements, in fact, reflect the traditional Old Testament and Jewish teaching about the foolishness of placing reliance upon perishable material goods.

The first indictment of the rich has to do with the worthlessness of the worldly goods that they have so carefully assimilated. James singles out three classes of material goods. Riches (ploutos) is sometimes understood as a reference to crops, with garments and gold and silver then specifying the two other most common forms of wealth in the ancient world. But it is more likely to be a general summarizing term for any wealth; rot (sēpō) can refer to the decay or transitoriness of all forms of human endeavour (). The moth-eaten garments remind us strongly of Jesus’ similar warning about the transitoriness of ‘earthly treasures’ that are consumed by moths (). James’ reference to the rusting of gold and silver has sometimes been taken as an indication of his impoverished background since, of course, these precious metals cannot, in fact, rust. But the word rust (ios) was already being applied to gold and silver (Epistle of ) and the image seems to have become a traditional way of designating the temporality of even the most precious metals (cf. also ). All three statements, in fact, reflect the traditional Old Testament and Jewish teaching about the foolishness of placing reliance upon perishable material goods.

Moo, D. J. (1985). James: An Introduction and Commentary (Vol. 16, pp. 165–166). Downers Grove, IL: InterVarsity Press.

James talks about the 3 sources of wealth in the middle east.

Corn and grain which becomes rotten

Garments nice clothes showed wealth

gold and silver of course they do not actually rust, this is james vivid way of showing that all things are doomed to decay

The bible has many examples of the rich taken advantage of the poor

The old testament book of

Amos 5:11 ESV

Therefore because you trample on the poor and you exact taxes of grain from him, you have built houses of hewn stone, but you shall not dwell in them; you have planted pleasant vineyards, but you shall not drink their wine.

28  Whoever trusts in his riches will fall,

English Standard Version Chapter 5

Therefore because you trample on the poor

and you exact taxes of grain from him,

you have built houses of hewn stone,

but you shall not dwell in them;

you have planted pleasant vineyards,

but you shall not drink their wine.

English Standard Version Chapter 5

Woe to those who join house to house,

who add field to field,

until there is no more room,

and you are made to dwell alone

in the midst of the land.

28  Whoever trusts in his riches will fall,

28  Whoever trusts in his riches will fall,

But woe to you who are rich, for you have received your consolation. 25 “Woe to you who are full now, for you shall be hungry. “Woe to you who laugh now, for you shall mourn and weep.

But woe to you who are rich, for you have received your consolation. 25 “Woe to you who are full now, for you shall be hungry. “Woe to you who laugh now, for you shall mourn and weep.

The problem is not being “rich”, rather having gained the wealth by injustice, not paying labor wages, taxing where not needed.

HERE is condemnation of selfish riches and warning of where they must end. (1) The selfish rich have gained their wealth by injustice. The Bible is always sure that the labourer deserves to be paid (; ). The day labourer in Palestine lived on the very verge of starvation. His wage was small; it was impossible for him to save anything; and if the wage was withheld from him, even for a day, he and his family simply could not eat. That is why the merciful laws of Scripture again and again insist on the prompt payment of wages to the hired labourer. ‘You shall not withhold the wages of poor and needy labourers … You shall pay them their wages daily before sunset, because they are poor and their livelihood depends on them; otherwise they might cry to the Lord against you, and you would incur guilt’ (). ‘You shall not keep for yourself the wages of a labourer until morning’ (). ‘Do not say to your neighbour, “Go, and come again; tomorrow I will give it”—when you have it with you’ (). ‘Woe to him who builds his house by unrighteousness, and his upper rooms by injustice; who makes his neighbours work for nothing, and does not give them their wages’ (). ‘Those who oppress the hired workers in their wages’ are under the judgment of God (). ‘To take away a neighbour’s living is to commit murder; to deprive an employee of wages is to shed blood’ (). ‘Do not keep over until the next day the wages of those who work for you, but pay them at once’ (). The law of the Bible is nothing less than the charter of the labourer. The social concern of the Bible speaks in the words of the law and of the prophets and of the sages alike. Here, it is said that the cries of the harvesters have reached the ears of the Lord of hosts! The hosts are the hosts of heaven, the stars and the heavenly powers. It is the teaching of every part of the Bible that the Lord of the universe is concerned for the rights of those who labour. (2) The selfish rich have used their wealth selfishly. They have lived in soft luxury and lived for lust and pleasure. The word translated as to live in soft luxury is truphein. It comes from a root which means to break down, and it describes the soft living which in the end saps and destroys a person’s moral strength. The word translated as to play the wanton is spatalan. It is a much worse word; it means to live shameless, debauched and lustful lives. It is the condemnation of the selfish rich that they have used their possessions to gratify their own love of comfort and to satisfy their own lusts, and that they have forgotten all duty to other people. (3) But anyone who chooses this pathway has also chosen its end. The end of specially fattened cattle is that they will be slaughtered for some feast; and those who have sought this easy luxury and selfish wantonness are like men and women who have fattened themselves for the day of judgment. The end of their pleasure is grief, and the goal of their luxury is death. Selfishness always leads to the destruction of the soul. (4) The selfish rich have killed the unresisting righteous one. It is doubtful to whom this refers. It could be a reference to Jesus. ‘You rejected the Holy and Righteous One and asked to have a murderer given to you’ (). It is Stephen’s charge that the Jews always killed God’s messengers even before the coming of the righteous one (). It is Paul’s declaration that God chose the Jews to see the righteous one although they rejected him (). Peter says that Christ suffered for our sins, the just for the unjust (). The suffering servant of the Lord offered no resistance. He opened not his mouth and like a sheep before his shearers he was dumb (), a passage which Peter quotes in his picture of Jesus (). It may well be that James is saying that in their oppression of the poor and the righteous, the selfish rich have crucified Christ again. Every wound that selfishness inflicts on Christ’s people is another wound inflicted on Christ. It may be that James is thinking not especially of Jesus when he speaks about the righteous one but of the evil person’s instinctive hatred of the good person. We have already quoted the passage in the Wisdom of Solomon which describes the conduct of the rich. That passage goes on: Barclay, W. (2003). The Letters of James and Peter (3rd ed. fully rev. and updated, pp. 137–139). Louisville, KY; London: Westminster John Knox Press.

WAITING FOR THE COMING OF THE LORD

WAITING FOR THE COMING OF THE LORD

Patience in Suffering 7 Be patient, therefore, brothers, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, being patient about it, until it receives the early and the late rains. 8 You also, be patient. Establish your hearts, for the coming of the Lord is at hand. 9 Do not grumble against one another, brothers, so that you may not be judged; behold, the Judge is standing at the door

THE early Church lived in expectation of the immediate second coming of Jesus Christ, and James encourages his people to wait with patience for the few years which remain. The farmer has to wait for the crops until the early and the late rains have come. The early and the late rains are often spoken of in Scripture, for they were all-important to the farmer of Palestine (; ; ). The early rain was the rain of late October and early November, without which the seed would not germinate. The late rain was the rain of April and May, without which the grain would not mature. The farmer needs to wait patiently for the working of nature; and Christians need to wait patiently until Christ comes.

THE early Church lived in expectation of the immediate second coming of Jesus Christ, and James encourages his people to wait with patience for the few years which remain. The farmer has to wait for the crops until the early and the late rains have come. The early and the late rains are often spoken of in Scripture, for they were all-important to the farmer of Palestine (; ; ). The early rain was the rain of late October and early November, without which the seed would not germinate. The late rain was the rain of April and May, without which the grain would not mature. The farmer needs to wait patiently for the working of nature; and Christians need to wait patiently until Christ comes.

During that waiting, they must confirm their faith. They must not blame one another for the troubles of the situation in which they find themselves—for, if they do, they will be breaking the commandment which forbids Christians to judge one another (); and if they break that commandment, they will be condemned. James has no doubt of the nearness of the coming of Christ. The judge is at the door, he says, using a phrase which Jesus himself had used (; ).

Barclay, W. (2003). The Letters of James and Peter (3rd ed. fully rev. and updated, p. 140). Louisville, KY; London: Westminster John Knox Press.

It so happened that the early Church was mistaken. Jesus Christ did not return within a generation. But it will be of interest to gather up the New Testament’s teaching about the second coming so that we may see the essential truth at its heart.

The Letters of James and Peter The Coming of the King (James 5:7–9 Contd)

(1) The New Testament is clear that no one knows the day or the hour when Christ will come again. So secret, in fact, is that time that Jesus himself does not know it; it is known only to God (Matthew 24:36; Mark 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 one should seek to gain a knowledge which is hidden from Jesus Christ himself and exists only in the mind of God.

(2) 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 (Matthew 24:27, 37, 39; 1 Thessalonians 5:2; 2 Peter 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 Christians.

(1) They must be constantly on the watch (1 Peter 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 comes in the morning, at midday or in the evening (Matthew 24:36–51).

(2) Long delay must not produce despair or forgetfulness (2 Peter 3:4). God does not see time as human beings do. To him, 1,000 years are just the same as a period on watch in the night; and, even if the years pass on, it does not mean that he has either changed or abandoned his design.

(3) The time given to prepare for the coming of the King must be used. Christians must be sober (1 Peter 4:7). They must strengthen themselves in holiness (1 Thessalonians 3:13). By the grace of God, they must become blameless in body and in spirit (1 Thessalonians 5:23). They must put off the works of darkness and put on the armour of light now that the night is far gone and the day is near (Romans 13:11–14). They must use the time given to them to make themselves such that they can greet the coming of the King with joy and without shame.

(4) When that time comes, they must be found in fellowship. Peter uses the thought of the second coming to urge people to love and mutual hospitality (1 Peter 4:8–9). Paul commands that all things be done in love—Maran atha—the Lord is at hand (1 Corinthians 16:14, 16:22). He says that our forbearance must be known to all because the Lord is at hand (Philippians 4:5). The word translated as forbearance is epieikēs, 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 and mutual encouragement because the day is coming near (Hebrews 10:24–5). The New Testament is sure that in view of the coming of Christ we must have our personal relationships right with our neighbours. The New Testament would urge that we should never end a day with an unhealed rift between ourselves and another person, in case Christ should come in the night.

(5) John uses the second coming as a reason for urging people to abide in Christ (1 John 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 and is part of the traditional apparatus of the last things in ancient Jewish thought. 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 that it is going somewhere, that there is one divine far-off event to which the whole creation moves.

James 5:10–11 ESV

As an example of suffering and patience, brothers, take the prophets who spoke in the name of the Lord. Behold, we consider those blessed who remained steadfast. You have heard of the steadfastness of Job, and you have seen the purpose of the Lord, how the Lord is compassionate and merciful.

Barclay, W. (2003). The Letters of James and Peter (3rd ed. fully rev. and updated, pp. 140–141). Louisville, KY; London: Westminster John Knox Press.