One of the themes that runs through James 5 is trouble. We meet poor people deprived of their wages (James 5:4), as well as people who are physically afflicted (James 5:13–16), and spiritually backslidden (James 5:19–20). A second theme that James introduced is prayer. The poor laborers cry out to God (James 5:4). The sick and afflicted should pray (James 5:13–16). He cited Elijah as an example of one who believed in prayer (James 5:17–18).
James continued his opposition to self-centered merchants who seem to succeed in their business plans and not only turn a profit but are considered rich with their hoarded wealth. This hoarding of wealth, James declared it was misused and wasteful. Spiritual growth is found in sharing, not hoarding, possessions. To those who may have been the victims of the heartless conduct of the rich, or who may have been tempted to turn to similar shortsighted goals, James recommended patience. Finally, to all believers, whether blessed, burdened, or backslidden, James appealed for praise, prayer, and persuasion.
James’ concluding remarks center on sharing—sharing one’s possessions (1-6), sharing with patience (7-12), and sharing in prayer (13-20).
The attack begun in the concluding section of chapter 4 is carried into chapter 5 but with greater concentration and condemnation. The rich are denounced. James appears to have included all rich people, both believers (cf. 1:10) and unbelievers (cf. 2:6). There is no plea for reform, only a grim warning that hoarded wealth brings dismay, ends up rotting away, and results in condemnation.
This also speaks to the treatment of employers and employees. In the spirit of the OT prophets, James pronounces judgment on employers who treat their employees unjustly (Is 3:14, 15; 10:2). God will judge those who oppress the poor (Ezek 18:12-13).
Come now, you rich, weep and howl for your miseries which are coming upon you. 2 Your riches have rotted and your garments have become moth-eaten. 3 Your gold and your silver have rusted; and their rust will be a witness against you and will consume your flesh like fire. It is in the last days that you have stored up your treasure! 4 Behold, the pay of the laborers who mowed your fields, and which has been withheld by you, cries out against you; and the outcry of those who did the harvesting has reached the ears of the Lord of Sabaoth. 5 You have lived luxuriously on the earth and led a life of wanton pleasure; you have fattened your hearts in a day of slaughter. 6 You have condemned and put to death the righteous man; he does not resist you. (NASB)
KEY TAKEAWAYS:
- The Bible does not discourage the acquiring of wealth. But what the Bible does condemn is acquiring wealth by illegal means or for illegal purposes.
- It is bad enough to gain wealth in a sinful way, but to use that wealth in sinful ways just makes the sin greater
- Ultimately, none of our hardships can vanquish us. Whatever needs we face, we can expect the Lord of Hosts to be our Helper and Source of strength.
CLOSER LOOK:
Verse 1: The same exclamatory interjection used in 4:13 introduces this section: Come now. The rich people, so often the object of envy, were the object of James’ scorn and condemnation. He put down those who placed their arrogant trust in things which were doomed to decay. “Weep and howl” (or wail), could be elaborated as “burst into tears” (klausate; also in 4:9) and “howl with grief” (ololyzontes, an onomatopoeic verb used only here in the NT).[1] Money brings merriment only temporarily; wealth eventually results in misery (talaipōriais, from talaō, “to undergo, endure,” and pōros, “a callus” or “hardened concretion”).[2]
Verses 2–3: In the ancient world food, costly garments, and precious metals were conspicuous signs of wealth. James pronounces judgment and destruction on all three. James did not specifically mention food, but the wealth which had rotted could include food which had spoiled and wasted away.
The verb tenses picture destruction as if it had already occurred, another element of prophetic forcefulness, indicating that the events of divine judgment were so certain to occur that they could be pictured as fact.
Riches rot, and fine garments may be chewed up by moths. The story is not from “rags to riches” but from “riches to rags.” Gold and silver are some the most sought-after metals and have long been considered the material standards for the world. Though they do not rust, they do become corroded. Gold can darken and silver tarnishes. Their rust or corrosion (ios, or “poison,” as in 3:8 and Rom. 3:13) is a testimony to the rich person’s folly and will consume their “flesh like fire.” As metals lose their luster, the poison of greed eats up people. The corrosion of wealth is testimony to this sickness of the wealthy. Hoarding for the last days only gives more fuel for the fire that will consume the lost.
Last days could refer to the approaching death of the landowners or to the period of time preceding Jesus’ return in judgment (Acts 2:17). In a sense Christians have been living in the last days since the outpouring of the Spirit at Pentecost (see Acts 2:17).
Jesus warned about the misuse of wealth (Matt. 6:19–21). Wealth can be destroyed by moths or rust or it can be stolen. So readily we place our affections on material items instead of trusting in God. Wanting to keep money for our own use is natural. The Bible does not discourage wise planning, but does denounce selfish, greedy living. God wanted money to be used to relieve the suffering of the needy (Eph. 4:28).
Verse 4: It is not the wealth itself that is condemned, but the greedy attitude toward it and the horrifying actions with which it was obtained. God is not deaf to the cries of injustice that rise both from wages withheld in fraud and from the laborers who have been oppressed by the rich. The Jewish converts were well aware of God’s Law forbidding holding back on wages (Lev. 19:13; Deut. 24:15) and oppressing the poor (Prov. 3:27–28; Amos 8:4–6; Mal. 3:5). Uncontrolled appetites for worldly accumulations have carried them to the worst extremes. Not only did they strive for the greatest profits, but they cheated employees in order to do so. By withholding (or fraud as translated in ESV) they tricked the laborers out of their wages. The resulting desperate cries seemed to be in vain, but eternity reveals them to have reached the ears of the Lord of Sabaoth.[3]
That title often translated “Lord of Hosts,” emphasizes His omnipotence; in spite of how things may appear, He is sovereign. It also means “the Lord of armies,” or “the Master of creation.”[4] It was suitable for James to use this familiar OT title (Ps 24:10) in a letter to Jewish Christians, for they would have understood that the choice of this particular name of God was especially appropriate in this context. The rich oppress the poor because they think no one will stand up for them. But the Lord of all the hosts of heaven and earth is their Defender, and He is coming back to make all things right (v. 7)
Verse 5: The life of luxury (etryphēsate, “to lead a soft life,” used only here in the NT) and pleasure (espatalēsate, self-indulgence ;“to live voluptuously or wantonly,” used only here and in 1 Tim. 5:6), is like so much fat for the slaughter.[5] The sarcastic illustration was vivid for Jewish believers who had seen many fattened sheep and oxen meet their fates in sacrifice.
“In a day of slaughter” may be taken in two ways. Some explain the slaughter as the excess killing of animals to prepare for a great feast. Thus, preparations for further indulgence seem to be in order. Others find eschatological significance to the phrase (Jer 12:3), making it refer to their self-fattening process for their own slaughter. Perhaps the author had both ideas mind. They anxiously make ready for another “day of slaughter” and feasting, while being ignorant of their own ensuing judgment.
Verse 6: In the scramble for more wealth, the rich used their influence in courts of justice, and in the process were guilty of bringing condemnation and even death to righteous (or may be translated innocent) men who offered no resistance (“innocent man” is literally, “the righteous one” though it probably refers to a class of people rather than to one individual).[6] What began as an interest in money ended as an insensitivity to murder. The righteous man (also translated righteous person, innocent men, or the just man) does not refer to Christ.[7] It is a common OT expression that emphasizes a believer’s faithful life. “Resist” has nothing to do with the good man’s opposition to the oppressor’s wickedness. It deals with the victim’s mute response toward the tyrant’s abuse.
A believer who seeks spiritual growth dare not become caught up in the accumulation of wealth for themselves. They should share their possessions for God’s glory and the good of others. When James blasts the rich, is he condemning the possession of wealth? Is wealth inherently evil? No, not at all. But he is clearly warning those who get their wealth unjustly (v. 4) and live lavishly while ignoring their neighbors (vv. 5-6). Wealthy people of that kind are storing up judgment for themselves (v. 1). God will call us to account for how we earn and spend the money we have been blessed with.
[1] BDAG- “to cry out with a loud voice, either in joy or pain, cry out.” J. Ronald Blue, “James,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 832.
[2] J. Ronald Blue, “James,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 832. Also means: wretchedness, distress, trouble, misery.
[3] Kurious Sabaōth. Sabaōth is “Yahweh Lord of the Armies, Lord of Hosts” (BDAG). DBL says it means, “Almighty, strictly, Sabaoth, a title for Yahweh in the OT, as the head of a great army, and hence very powerful.” Found in Rom 9:29; Jas 5:4. Strong’s 2962; 4519.
[4] Earl D. Radmacher, Ronald B. Allen, H. Wayne House, eds., Nelson’s New Illustrated Bible Commentary (Nashville: Nelson, 1999), 1671.
[5] J. Ronald Blue, “James,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 833. etryphēsate from τρυφάω (tryphaō); Strong’s 5171; revel, lead a life of self-indulgence; (most versions) live in luxury; live in pleasure. Espatalēsate from σπαταλάω (spatalaō); Strong’s 4684. to indulge oneself beyond the bounds of propriety, live luxuriously/voluptuously
[6] J. Ronald Blue, “James,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 833.
[7] Earl D. Radmacher, Ronald B. Allen, H. Wayne House, eds., Nelson’s New Illustrated Bible Commentary (Nashville: Nelson, 1999), 1671.