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Seth McManus #511

Prof. Rob Fleenor

BIBL 3103

17 November 2017

James 5:1-6: An Exegetical Study

Introduction

God stands in judgement upon those who oppress the poor. In James’s epistle to

Christian believers in the early church, he writes a judging and condemning message to the rich.

He uses very strong language to describe the judgement and misery that will come upon them.

James’s epistle carries themes of persecution, perseverance, faith and works, esteeming the poor,

submission to God, wisdom, self-control, patience, and prayer. After an initial reading of his

writings in James 5:1-6, one might assume that this pericope does not relate to any of the

surrounding context, either in this biblical letter or in the grander scheme of Scripture. After

further study and reflection, however, it is evident that James is writing additional Scripture to

synthesize and recapitulate morals from the Israelite law while applying its practice to the early

church to whom he was writing. It can be determined that James was writing this passage of

judgment to encourage perseverance among those reading it, and to show the nature of God, both

merciful and wrathful, and His heart for the marginalized in society.

Historical Context

The book of James is believed to have been written before the Council of Jerusalem in

AD 49 (Hughes 15). It is likely that James was written before any other books of the New

Testament, including Paul’s writing and the four Gospels (Hughes 15). James was himself a

major leader of the Church of Jerusalem (the first Christian church in recorded history) and the
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chair of the council of Jerusalem (Hughes 16). James writes with the authority as one who was

persecuted for Christ and even grew up knowing Jesus (Hughes 16). The influence and clout

that he carried as a major figurehead of Christianity was reduced by his own words in the

introduction of the letter, referring to himself as a “servant of God and of the Lord Jesus Christ”

(New International Version, James 1:1; Hughes 17). It is presumed that the entire letter of James

partially served as a cry for unity among the stratification of rich and poor Jewish Christians

scattered across the Roman Empire (Martin lxxvii).

The introduction of James’s letter reads, “To the twelve tribes scattered among the

nations: Greetings” (1:1). James is most likely writing to the earliest of Jewish Christians who

had been scattered by the persecution that broke out in Acts 11:19, shortly after Stephen was

martyred for his faith (Longman 891). It is likely that James wrote this epistle under the

backdrop of early persecution against Jewish Christians, and he wrote this letter to sum up the

Old Testament Scripture and provide comfort for those being persecuted (Longman 891).

In this specific passage in James’s epistle, he is writing to condemn rich land owners in

society. James is “critiquing the Roman system of inequality” (Holman 25). The language in

this pericope speaks about the rich land owners as if they are not members of the congregation,

thereby pacing the original hearers largely in the middle or lower class of Roman society

(Holman 25-26). Since the letter’s recipients are likely not these rich landowners, it is presumed

that James mostly wrote this passage to those being oppressed as a promise that God would

vindicate them. In Roman society during this time, slaves did most of the labor of farming and

housework (Holman 25). The rich paid their laborers unfair wages, gouged them with

unreasonable taxes, and charged them high rent prices to live on their land (Holman 25).
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The rich in this historical context came from elite families, and they would use the ill-

gotten funds from their laborers to spend on excess (Holman 25). After emperor Augustus

instituted the Pax Romana, trade and exporting increased greatly (Alana 294). This increase in

tourism and trade led to greater exploitation to the poorest in Jerusalem (Alana 295). The

poorest suffered while the rich continued to gain capital and become wealthier (Holman 25).

The message that James gave to them is one of corrosion; they and their precious metals would

rot for their crimes against the Lord and against their neighbors (James 5:2).

Literary Context

The book of James is placed at the end of the Protestant canon with the other General

Epistles. In the grander context of the Bible, James serves as a concise summary of biblical

wisdom and the teachings of Jesus (Richardson 29). The book of James serves as the earliest

literary form available of an epistle to Christians (Hughes 15). It could even be possible that

James inspired the literary epistolary form that Paul, John, and Peter used when they wrote their

subsequent epistles. James further develops the Old Testament teachings and introduces the

recurring theme in the New Testament of persecution and perseverance (James 1).

James begins his letter by examining persecution (1.1-4), the power and non-bias of

God’s wisdom (1:5-12), and the goodness of God and acting out His word (1:16-18); Hughes

vii). James proceeds to speak against favoritism against the poor (2:1-13) and the strength and

power of true faith in God (2:14-26; Hughes vii). James continues to speak on wisdom,

specifically as it relates to teaching in chapter 3. Chapter 4 challenges the reader or listener with

the power of grace and wisdom concerning the future. At this point in the letter, James has

greatly emphasized wisdom and its applied form of treating everyone fairly. As James 5:1-6 fits

into the epistle, it is a strongly worded reiteration of what has already been said in chapter 2
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about showing favoritism, but aimed at a different audience. As James finishes his epistle after

this key passage, he encourages the Christians to which he is writing to be patient and persevere,

all the while praying over the sick for healing. James’s final plea to the listener is to keep the

community of faith strong by confronting those who wander from the truth (James 5:19). While

the strong language of condemnation appears to be inconsistent with James’s writing before and

after 5:1-6, the overarching messages of perseverance, justice, and God’s wrath are consistent

within the literary unit of James’s epistle.

Form, Structure, Movement

This passage fits into the genre of an epistle, yet there are several other nuances that one

must examine when considering the genre. The first is that James borrows heavily from the

wisdom tradition of Proverbs, Ben Sira, and many other Hellenistic sources (Alana 302). In this

specific pericope, however, the micro genre is a prophetic oracle of judgement (Peck 294).

James is prophetically speaking in the past tense about things that are to come (Peck 294). The

overall genre of James can also be called paraenesis in that it is a general instruction on morals,

also called a proverb (Richardson 8). In a New Testament epistle about wisdom, this passage

comes forth as a prophetic utterance. The combination of genres is reflective of the Old

Testament writings that precede the book of James.

This passage begins with a command for the reader to “listen,” (James 5:1). This

command at the beginning of a teaching is reminiscent of God’s most famous command in

Deuteronomy 6:4. James proceeds to describe the various curses and judgements that have or

will come upon those who are rich: rotten wealth, clothes eaten by moths, and corroded gold and

silver (2:2-3). James makes several accusations against the rich, as the passage moves from a

past-tense prophetic uttering to a present tense declaration of the rich’s many injustices. The
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accusations are that the rich have lived in luxury, lived in self-indulgence, fattened themselves,

and condemned and murdered the innocent one (James 5:5-6).

Detailed Analysis

James borrows ideas, structures, and tradition from Genesis, the Torah, the

Prophets, Jesus’s teachings, and non-canonical works (Richardson 30). Scholars note that the

imagery of “crying out” presented in James 5:4 are reflective of the story of Cain and Abel in

Genesis 3:4, where Cain is the one unjustly murdering his righteous brother, and God notices this

atrocity (Alana 302). Byron comments, “Just as James accuses the wealthy of using dishonest

means to retain the wages of the poor, so also Cain was accused of increasing his property and

possessions through robbery and force. The enigmatic statements in 5:6 represent an indictment

against the wealthy and declaring that they are guilty of the sin of Cain” (1). James’s

condemnation against rich land owners is a reminder of the Israelites laws found in Leviticus

19:13 (Alana 302). James also gleans inspiration from Isaiah 51:8-16, Jeremiah 12:9, and many

other prophetic texts when speaking of capital of the rich being corroded (Holman 25). The

entire book of James is loosely structured like Jesus’s Sermon on the Mount located in Matthew

5-7 (Longman 891). This structure does not exactly follow the order of Jesus’ sermon, but

instead takes key ideas and recapitulates them (Longman 890). James even uses inspiration from

extra-biblical wisdom books like Ben Sira (Alana 302). Both Ben Sira and James compare rich

exploitation of the poor with murder (Alana 302). Ben Sira makes the comparison in his

writings, saying, “To take away a fellow-man's livelihood is to kill him, to deprive an employee

of his wages is to shed blood” (Sirach 34:22). This passage greatly resembles James in verse 5:6

(Alana 302).
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As James begins this judgement, he commands weeping and wailing in verse 1. This

imagery reflects Old Testament repentance and mourning for displeasing Yahweh. The rich are

promised misery coming upon them. They are given no time frame for this misery, but that

uncertainty and fluidity of time fits within most prophetic writings in Scripture. James declares

that corrosion and moths will destroy the treasures of the rich. This imagery is highly influenced

by and reflective of Jesus’ language in Matthew 6:19. Rust, rot, and corrosion expose the true

value of the rich and their possessions. This is a reminding declaration that God is the one who

owns everything and worldly possessions will fade away, further emphasizing God’s mercy and

justice. An implied reason for the corrosion of these precious metals is that they have been

sitting around and have not been recirculated to benefit those in need (Peck 294). In verse 3,

James personifies the corrosion of the rich’s wealth and ensures that it will eat the flesh of the

rich like fire. James accuses the rich of hoarding their wealth “in the last days” (James 5:3).

Peck notes that the “last days,” in James’s context, have already begun (294). The rich’s day are

numbered, yet they are hoarding and storing up their wealth while the lowest in their society go

hungry. This verse combined with James 4:13-17 actually fits within a grander wisdom theme of

denunciation of folly (Martin 182).

In verse 4, the accusation takes on a parallelism and personification as it notes that both

the wages and the workers are crying out against the rich. God’s merciful justice has not looked

beyond this. Those being paid so little to work so hard have been heard by God. The rich stand

on the wrong side of His wrath, while the poor are recipients of His mercy. In verse 5, one will

notice that James includes the phrase “in earth” as a sort of eschatological hint towards coming

judgement (Peck 294). The rich have lived to please themselves in the moment with no thought

of who around them might have need. Verse 5 is very reflective of Jesus’ parable of the rich
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man in Luke 12:13-21. James is implying the teachings of his own brother holds merit towards

those who have not been “rich towards God” (Luke 12:21). The rich have consumed and wasted

in the “day of slaughter,” which could either be a day of judgement or a current state of slaughter

for the poor who are being oppressed (Peck 295).

In verse 6, James finishes the pericope by contending that the rich have murdered the

“innocent one.” There has been much speculation as to who this innocent one could be. Upon

an initial reading, the language seems to reflect Peter’s sermon in Acts, in which he states, “God

has made this Jesus, whom you crucified, both Lord and Messiah” (Acts 2:36). Some have

conjectured that this passage is about Jesus, those in Jewish leadership, or even James himself

(Byron 262). The majority seem to agree that the term used here is “collective singular” used to

denote the poor (Byron 262). This interpretation best follows the context and movement of the

passage. James adds that the innocent ones have not opposed the rich, but they have simply tried

to make due. James is not taking a side in a conflict, but he is giving a voice of encouragement

and mercy to those being oppressed. James is careful not to incite violence or justify rioting, but

he instead reminds the reader or listener that “[God] will be the one to accomplish this reversal

of situations with the overthrow of the rich. It remains true that the poor and the oppressed must

demand from God this intervention. Coupled with this is the belief that the Lord always hears the

cries of the oppressed.” (Hartin 62).

Synthesis/Conclusion

After a detailed analysis of the text, the reader is left with a message of condemnation for

the unjust and a message of mercy and hope for the poor and marginalized. God is speaking

through James in this letter to remind His people that he cares immensely about treating all of

humanity fairly. James brings a message to the persecuted and downtrodden Jewish Christians
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of the early church. Because James’s audience is mainly the middle to lower class, his message

is indirectly addressed to the oppressed promising them retribution and hope for the future.

Through harsh and strong words, James insists that the abused have been noticed by God on

high, and a day of wrath is coming. This passage serves as comfort for the oppressed, judgement

for the oppressor, and a warning to those on any end of the economic or social spectrum. The

primary message of this pericope, however, is not a message of condemnation, but a message of

encouragement and perseverance. In a time full of violence, God, through James, offers a

condemning word to those propagating persecution. The original hearer of this word must have

been incredibly uplifted by James’s words. God has heard the cries of the marginalized, and He

will act within his own time. For a time, the rich are gaining wealth and enjoying comfort, but

Yahweh will have the final say.

Theological Reflection

James’s harsh message to the rich serves as a theological reminder of the merciful yet just

heart of God. James 5:1-6 echoes what so many prophets and Old Testament figures have

echoed for centuries through the Israelite Scriptures and traditions. In this passage, the reader is

shown an angry and zealous God who is not slow in repaying evil. This God heard the cries of

Israel when they were trapped in slavery. This same God led His people to the Promise Land

and gave them a strong future. God has been the provider for His people all along, but now, in

the new era of Christ, He has given his people a new identity. In this new identity, God reminds

His people whom they serve. He has ushered them into a new reality through Christ. Although

God’s kingdom has greatly changed, His desires and commands for His people have not

changed.
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In this passage, the reader sees a God who is both angry and just, but also one who is

merciful, kind, and caring towards the poor. God is consistent with His own nature. Riches do

not impress him and can actually be a hindrance to a Christ-follower if they do not leverage their

resources for the poor. In this passage, one can almost hear the risen Christ speaking through to

those suffering. Jesus lived among the poorest and most marginal in society, and now God is

speaking and acting for them subsequently after the birth of Christ’s church. This passage is

much like the words of Christ in the timeless novel Silence: “I more than anyone know of the

pain … It was to be trampled on by men that I was born into this world. It was to share men’s

pain that I carried my cross” (Endo 183).

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Personal Reflection: James 5:1-6

The first time I read this passage from James, I found it quite funny. I used to read it and

laugh at the seemingly mean and rude words on the page and assume that they did not apply to

me. I always loved the book of James, but if I were to ignore a section of it, this would be that

section. I have always appreciated James for its straightforward approach to wisdom and a

Christian life. As I have grown and matured as a Christian and as an individual, I have come to

realize that this section of James is as important if not more important than any passage in

Scripture.

As a child, I would often see commercials for Samaritan’s Purse or World Vision on TV.

My view of poverty was irrelevant. It did not affect me, therefore I did not make it a daily

concern. My heart hurt for those living in pain, but I did not think there was anything I could do.

However, in 2013, I felt a strong calling to missions, and God has been gradually braking my

heart for those living in poverty. As I have grown in my education and cross-cultural experience,

I now plan to spend my life living and working with those in poverty. And I have now lived and

worked among those in poverty. It has forever changed me. As I grow and mature, I see that the

majority of the world is poorer than I am, and the simple fact that I am in college means that I am

wealthier and richer than most of the world.

Now, when I read Scripture’s take on poverty and the oppressed, I picture faces. Poverty

to me is real; poverty to me is real people’s lives. After spending time with the least of these, I

cannot look at God, Scripture, or the world the same. There are over 2,000 verses in the Bible

relating to poverty. God cares immensely about poverty. I could not believe in a God who does

not plead the case of the widow and care for the needy orphan. I remember leaving a shanty in

the Nairobi slums and praying, endlessly asking God how someone could live this way with so
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much pain. Now, this verse gives me great comfort, because I know that God cares for the

marginalized. God saw injustice in AD 49, and he sees it know. He still has a message of

comfort for the oppressed. God, in this passage, does not offer an immediate solution for the

issue at hand. He does not send lightning bolts from the sky to zap the oppressors. But, he

acknowledges the injustice and promises retribution. Understanding God on this level requires a

great deal of trust.

I know that I serve a God who cares for the marginalized. I know that God wants His

community of believers to seek justice for the least of these. James has said as much. Trusting

in these promises helps us to have hope for those living in misery across the world. And for the

rich (people like me), God demands justice. If an American Christian does not take part in some

form of caring for the poor, it is safe to assume that they could be missing a large part of being a

follower of Christ. God demands that we use our gold for His kingdom before it corrodes. God

demands that we treat everyone with equity and go out of our way for those who have been dealt

a bad hand. I know that God has tasked the church with bringing justice to all the earth, and I am

humbled to be a part of that mission.

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Works Cited

Alana, O. E. "A Word with the Rich (James 5:1-6) - Part II." Verbum Et Ecclesia , vol. 24, no. 2,

2003, pp. 292-308. EBSCOhost, doi:10.4102/ve.v24i2.326.

Byron, John. "Living in the Shadow of Cain: Echoes of a Developing Tradition in James 5:1-

6." Novum Testamentum, vol. 48, no. 3, 2006, pp. 261-274. EBSCOhost,

elibrary.johnsonu.edu:2048/login?url=http://search.ebscohost.com/login.aspx?

direct=true&db=rfh&AN=ATLA0001532200&site=eds-live.

Endo, Shusaku. Silence. Picador Press, 1969.

Hartin, Patrick J. "'Come Now, You Rich, Weep and Wail …' (James 5:1-6)." Journal of

Theology for Southern Africa, vol. 84, 1993, pp. 57-63. EBSCOhost,

elibrary.johnsonu.edu:2048/login?url=http://search.ebscohost.com/login.aspx?

direct=true&db=rfh&AN=ATLA0000870634&site=eds-live.

Holman, Susan R. Wealth and Poverty In Early Church and Society. Baker Academic, 2008.

Hughes, Kent R. James Faith That Work. Crossway Books, 1991.

Longman III, Tremper. The Baker Illustrated Bible Dictionary. Baker Books, 2013.

Martin, Ralph P. Word Biblical Commentary: James. Word Books, 1988.

Peck, George. "James 5:1-6." Interpretation, vol. 42, no. 3, 1988, pp. 291-296. EBSCOhost,

elibrary.johnsonu.edu:2048/login?url=http://search.ebscohost.com/login.aspx?

direct=true&db=rfh&AN=ATLA0000805487&site=eds-live.

Richardson, Kurt A. The New American Commentary: James. Broadman & Holman Publishers,

1997.