Jam 5:1-6 | RWP | e4.org | Come now, ye rich ( αγε νυν ο πλουσιο ). Exclamatory interjection as in . Direct address to the rich as a class as in . Apparently here James has in mind the rich as a class, whether believer, as in ., or unbeliever, as in ., . The plea here is not directly for reform, but a warning of certain judgment ( ) and for Christians "a certain grim comfort in the hardships of poverty" (Ropes) in . Weep and howl ( κλαυσατε ολολυζοντες ). "Burst into weeping (ingressive aorist active imperative of κλαιω as in ), howling with grief" (present active participle of the old onomatopoetic verb ολολυζω , here only in N.T., like Latin ululare , with which compare αλαλαζω in . For your miseries ( επ ταις ταλαιπωριαις υμων ). Old word from ταλαιπωρος ( ) and like ταλαιπωρεω in (from τλαω to endure and πωρος a callus). That are coming upon you ( ταις επερχομεναις ). Present middle participle of the old compound επερχομα to come upon, used here in futuristic prophetic sense.

‏ James 5:1-6

Come now, ye rich ( αγε νυν ο πλουσιο ). Exclamatory interjection as in 4:13. Direct address to the rich as a class as in 1Ti 6:17. Apparently here James has in mind the rich as a class, whether believer, as in 1:10f., or unbeliever, as in 2:1f.,6. The plea here is not directly for reform, but a warning of certain judgment (5:1-6) and for Christians "a certain grim comfort in the hardships of poverty" (Ropes) in 5:7-11.

Weep and howl ( κλαυσατε ολολυζοντες ). "Burst into weeping (ingressive aorist active imperative of κλαιω as in 4:9), howling with grief" (present active participle of the old onomatopoetic verb ολολυζω, here only in N.T., like Latin ululare, with which compare αλαλαζω in Mt 5:38.

For your miseries ( επ ταις ταλαιπωριαις υμων ). Old word from ταλαιπωρος (Ro 7:24) and like ταλαιπωρεω in Jas 4:9 (from τλαω to endure and πωρος a callus).

That are coming upon you ( ταις επερχομεναις ). Present middle participle of the old compound επερχομα to come upon, used here in futuristic prophetic sense.

Riches ( ο πλουτος ). Masculine singular, but occasionally neuter το πλουτος in nominative and accusative (2Co 8:2). Apparently πλεοτος fulness (from πλεος full, πιμπλημ to fill). "Wealth."

Are corrupted ( σεσηπεν ). Second perfect active indicative of σηπω (root σαπ as in σαπρος, rotten), to corrupt, to destroy, here intransitive "has rotted." Only here in N.T. On the worthlessness of mere wealth see Mt 6:19, 24.

Were moth-eaten ( σητοβρωτα γεγονεν ). "Have become (second perfect indicative of γινομα, singular number, though ιματια, neuter plural, treated collectively) moth-eaten" ( σητοβρωτα, late and rare compound from σης, moth, Mt 6:19f. and βρωτος, verbal adjective of βιβρωσκω to eat Joh 6:13. This compound found only here, Job 13:28, Sibyll. Orac. Proem. 64). Rich robes as heirlooms, but moth-eaten. Vivid picture. Witness the 250 "lost millionaires" in the United States in 1931 as compared with 1929. Riches have wings.

Are rusted ( κατιωτα ). Perfect passive indicative (singular for χρυσος and αργυρος are grouped as one) of κατιοω, late verb (from ιος, rust) with perfective sense of κατα, to rust through (down to the bottom), found only here, Sir. 12:11, Epictetus (Diss. 4, 6, 14).

Rust ( ιος ). Poison in Jas 3:8; Ro 3:13 (only N.T. examples of old word). Silver does corrode and gold will tarnish. Dioscorides (V.91) tells about gold being rusted by chemicals. Modern chemists can even transmute metals as the alchemists claimed.

For a testimony ( εις μαρτυριον ). Common idiom as in Mt 8:4 (use of εις with accusative in predicate).

Against you ( υμιν ). Dative of disadvantage as in Mr 6:11 ( εις μαρτυριον αυτοις ) where in the parallel passage (Lu 9:5) we have εις μαρτυριον επ' αυτους. "To you" will make sense, as in Mt 8:4; 10:18, but "against" is the idea here as in Lu 21:13.

Shall eat ( φαγετα ). Future middle (late form from εφαγον ) of defective verb εσθιω, to eat.

Your flesh ( τας σαρκας ). The plural is used for the fleshy parts of the body like pieces of flesh (Re 17:16; 19:18, 21). Rust eats like a canker, like cancer in the body.

As fire ( ως πυρ ). Editors differ here whether to connect this phrase with φαγετα, just before (as Mayor), for fire eats up more rapidly than rust, or with the following, as Westcott and Hort and Ropes, that is the eternal fire of Gehenna which awaits them (Mt 25:41; Mr 9:44). This interpretation makes a more vivid picture for εθησαυρισατε (ye have laid up, first aorist active indicative of θησαυριζω, Mt 6:19 and see Pr 16:27), but it is more natural to take it with φαγετα.

The hire ( ο μισθος ). Old word for wages (Mt 20:8).

Labourers ( εργατων ). Any one who works ( εργαζομα ), especially agricultural workers (Mt 9:37).

Who mowed ( των αμησαντων ). Genitive plural of the articular first aorist active participle of αμαω (from αμα, together), old verb, to gather together, to reap, here only in N.T.

Fields ( χωρας ). Estates or farms (Lu 12:16).

Which is of you kept back by fraud ( ο αφυστερημενος αφ' υμων ). Perfect passive articular participle of αφυστερεω, late compound (simplex υστερεω common as Mt 19:20), to be behindhand from, to fail of, to cause to withdraw, to defraud. Pitiful picture of earned wages kept back by rich Jews, old problem of capital and labour that is with us yet in acute form.

The cries ( α βοα ). Old word from which βοαω comes (Mt 3:3), here only in N.T. The stolen money "cries out" ( κραζε ), the workers cry out for vengeance.

That reaped ( των θερισαντων ). Genitive plural of the articular participle first aorist active of θεριζω (old verb from θερος, summer, Mt 24:32), to reap, to harvest while summer allows (Mt 6:26).

Have entered ( εισεληλυθαν ). Perfect active third person plural indicative of εισερχομα, old and common compound, to go or come into. This late form is by analogy of the aorist for the usual form in -ασ.

Of the Lord of Sabaoth ( Κυριου Σαβαωθ ). "Of the Lord of Hosts," quotation from Isa 5:9 as in Ro 9:29, transliterating the Hebrew word for "Hosts," an expression for the omnipotence of God like Παντοκρατωρ (Re 4:8). God hears the cries of the oppressed workmen even if the employers are deaf.

Ye have lived delicately ( ετρυφησατε ). First aorist (constative, summary) active indicative of τρυφαω, old verb from τρυφη (luxurious living as in Lu 7:25, from θρυπτω, to break down, to enervate), to lead a soft life, only here in N.T.

Taken your pleasure ( εσπαταλησατε ). First aorist (constative) active indicative of σπαταλαω, late and rare verb to live voluptuously or wantonly (from σπαταλη, riotous living, wantonness, once as bracelet), in N.T. only here and 1Ti 5:6.

Ye have nourished ( εθρεψατε ). First aorist (constative) active indicative of τρεφω, old verb, to feed, to fatten (Mt 6:26). They are fattening themselves like sheep or oxen all unconscious of "the day of slaughter" ( εν ημερα σφαγης, definite without the article) ahead of them. For this use of σφαγης see Ro 8:36 ( προβατα σφαγης, sheep for the slaughter, σφαγη from σφαζω, to slay), consummate sarcasm on the folly of sinful rich people.

Ye have condemned ( κατεδικασατε ). First aorist active indicative of καταδικαζω, old verb (from καταδικη, condemnation, Ac 25:15). The rich controlled the courts of justice.

Ye have killed the righteous one ( εφονευσατε τον δικαιον ). First aorist active indicative of φονευω (2:11; 4:2). "The righteous one" ( των δικαιον ) is the generic use of the singular with article for the class. There is probably no direct reference to one individual, though it does picture well the death of Christ and also the coming death of James himself, who was called the Just (Eus. H.E. ii. 23). Stephen (Ac 7:52) directly accuses the Sanhedrin with being betrayers and murderers ( προδοτα κα φονεις ) of the righteous one ( του δικαιου ).

He doth not resist you ( ουκ αντιτασσετα υμιν ). It is possible to treat this as a question. Present middle indicative of αντιτασσω, for which see Jas 4:6. Without a question the unresisting end of the victim ( τον δικαιον ) is pictured. With a question ( ουκ, expecting an affirmative answer) God or Lord is the subject, with the final judgment in view. There is no way to decide definitely.