Jam 5:1. That here the same persons are meant as in chap. Jam 4:13, and not others, has already been observed on that passage: by ἄγε νῦν, the ἄγε νῦν of that passage is again resumed.[214]

οἱ πλούσιοι] see chap. Jam 1:10, Jam 2:6-7; the expression is not to be taken in a symbolical, but in its literal meaning (against Lange).

κλαύσατε ὀλολύζοντες κ.τ.λ.] κλαύσατε is not here to be understood, as in chap. Jam 4:9, of the tears of repentance (Estius, Hornejus, Laurentius, de Wette, and others), for there is no intimation of a call to repentance. Correctly Calvin: falluntur qui Jacobum hic exhortari ad poenitentiam divites putant; mihi simplex magis denuntiatio judicii Dei videtur, qua eos terrere voluit absque spe veniae.[215] James already sees the judgment coming upon the rich, therefore the call κλαύσατε; that for which they should weep are the ταλαιπωρίαι which threatened them.[216]

The imperative is not here used instead of the future (Semler: stilo prophetico imperat, ut rem certissimam demonstret, flebitis; Schneckenburger: aoristus imperativi rem mox certoque eventuram designat), but is to be retained in its full force. The imperative expresses not what they will do, but what they shall even now do, because their ταλαιπωρίαι are nigh. The union of the imperative κλαύσατε with the participle ὀλολύζοντες is not an imitation of the frequent combination of the finite verb with the infinite absolute of the same verb in the Hebrew (Schneckenburger), since here two different verbs are united together (de Wette, Wiesinger); also ὀλολύζειν has not the same meaning as κλαίειν, but, as expressive of a more vehement affection, is added for the sake of strength. ὀλολύζειν frequently in the O. T., Isaiah 13:6; Isaiah 14:31; Isaiah 15:3 (ὀλολύζετε μετά κλαυθμοῦ), and in other places, and indeed chiefly used in reference to the impending divine judgment (Isaiah 13:6 : ὀλολύζετε, ἐγγὺς γὰρ ἡμέρα κυρίου). Calvin: est quidem et suus poenitentiae luctus, sed qui mixtus consolatione, non ad ululatum usque procedit.

ἐπὶ ταῖς ταλαιπωρίαις ὑμῶν] for your miseries, i.e. the miseries destined for you, namely, the miseries of the judgment; see Jam 5:3 : ἐν ἐσχάταις ἡμέραις; Jam 5:7 : ἡ παρουσία τοῦ κυρίου. Thomas Aquinas, Grotius, Mill, Benson, Michaelis, Stier, Lange, Bouman refer this to the then impending destruction of Jerusalem; they are so far right, as the destruction of Jerusalem and the last judgment had not as yet been distinguished in representation;[217] but it is incorrect to refer it to the judgment itself, rather than to the miseries which will precede the advent of Christ; or with Hottinger, to find here only a description of the inconstancy of prosperity.

ταῖς ἐπερχομέναις] not sc. ὑμῖν (Luther: your misery which will come upon you; so also de Wette, Lange, and others), but the impending, already threatening miseries; comp. Ephesians 2:7.

[214] Whilst de Wette, Wiesinger, and others understand by the rich here addressed Christians, Stier has correctly recognised that such are here addressed “who are outside of the Christian church,” namely, those already mentioned in chap. Jam 2:6-7, who practise violence on you, the confessors of the Lord of glory. His remark is also striking: “To them James predicts as a prophet, and entirely in the style of the old prophets, the impending judgment.”

[215] “Wiesinger indeed concedes the point to Calvin, but only in words; for “the design of James, as in the case of the prophets of the O. T., is certainly nothing else than that of moving them by such a threat if possible yet to turn.” If James has this design in these words, he has certainly not indicated it.

[216] That James by this intends the end of the Roman Empire (Hengstenberg), is proved neither from the Epistle of Peter, nor from Revelation 18, nor from any other indications in this Epistle.

[217] Wiesinger: “The question whether James thought on the destruction of Jerusalem or on the advent of Messiah is an anachronism; for to him both of these events occur together.”Jam 5:1. Ἄγε νῦν: See above Jam 4:13.—κλαύσατε ὀλολύζοντες ἐπὶ ταῖς ταλαιπωρίαις ὑμῶν ταῖς ἐπερχομέναις: according to the original prophetic conception these “miseries” which were to overtake the wicked, were to come to pass in the “Day of the Lord,” i.e., during the Messianic Era; this belief became extended during the development of ideas which took place during the two centuries preceding the Christian Era. Whatever the reasons were which brought about the belief, it is certain that the expression “those days” came to be applied to a certain period which was immediately to precede the coming of the Messiah; without doubt a number of prophetical passages were regarded as suggesting this (see below). The descriptions given of these “days,” which are to foretell the advent of the Messiah, belong to apocalyptic conceptions; in their general outline the “signs” of these times are identical. Prophetical passages such as the following laid the foundation: “The iniquity of Ephraim is bound up; his sin is laid up in store. The sorrows of a travailing woman shall come upon him …”; then, on the other hand, “I will ransom them from the power of the grave; I will redeem them from death …” (Hosea 13:12-14); again. “… The day of thy watchmen, even thy visitation, is come; now shall be their perplexity. Trust ye not in a friend, put ye not confidence in a guide … for the son dishonoureth the father, the daughter riseth up against her mother … a man’s enemies are the men of his own house” (Micah 7:4-6); another characteristic which played a great part in the later apocalypse is contained in Joel 2:10 ff., “the earth quaketh before them; the heavens tremble; the sun and the moon are darkened, and the stars withdraw their shining.… Cf. Zechariah 14:6 ff.; Daniel 12:1, etc., etc. Throughout the immense domain of apocalyptic literature these themes are developed to an enormous extent; they are familiar to us from the Gospels, Matthew 24, 25; Mark 13:14-27; Luke 21:9-19. In Jewish literature references to them also occur with frequency; this period is called the time of “travail,” and more specifically, the “birth-pangs,” or “sufferings” of the Messiah—Cheble ha-Meshiach, or Cheblo shel Mashiach, see Pesikta rab., xxi. 34; Shabbath, 118a; Sanhedrin, 96b, 97a, etc., etc. See further Oesterley, The Doctrine of the Last Things, chap. 7. The great diffusion and immense popularity which the apocalyptic literature enjoyed makes it certain that the writer of our Epistle was familiar with the subject; the “miseries,” therefore, referred to in the passage before us may quite possibly have reference to the sufferings which were to take place in the time of travail preceding the actual coming of the Messiah.—ὀλολύζοντες: only here in the N.T., but fairly frequent in the Septuagint, Isaiah 13:6; Joel 1:5; Joel 1:13; Jeremiah 4:8, etc.; in the first of these passages the connection is the same as here, … ἐγγὺς γὰρ ἡμέρα κυρίου, and see Luke 6:24, “Woe unto you rich …,” which is strongly reminiscent of the verse before us.Ch. James 5:1-6. Warnings for the Rich

1. Go to now, ye rich men, weep and howl] The words are nearly the same as those we have met with before in ch. James 4:9, but there is in them less of the call to repentance, and more of the ring of prophetic denunciation. The word for “howl,” not found elsewhere in the New Testament, is found in three consecutive chapters of Isaiah (Isaiah 13:6, Isaiah 14:31, Isaiah 15:3), which may well have been present to St James’ thoughts.

for your miseries that shall come upon you] Literally, that are coming upon you, in the very act to come. The context points to these as consisting not merely in the cares and anxieties that come in the common course of things upon the rich, but in the special troubles that were to usher in the advent of the Judge. Historically, the words had their primary fulfilment in the woes that preceded the destruction of Jerusalem, but these were but the first in the series of “springing and germinant accomplishments” which will attain their completeness before the final Advent.Jam 5:1. Οἱ πλούσιοι, ye rich men) [who have neglected the true enjoyment of riches in doing good, Jam 5:2-3.—V. g.] In the writings of the prophets, foreign nations are often addressed by apostrophe, although the prophecy would not come into their hands, but to the Jews. Under the same figure, the apostle speaks of the rich, though he does not so much write to the rich themselves, who are destitute of faith, as to the saints, that they may be induced to bear with patience the violence of the rich, Jam 5:7.—ταλαιπωρίαις, miseries) This was written a few years before the siege of Jerusalem.—ἐπερχομέναις, coming upon you) unexpectedly and swiftly.Verses 1-6. - DENUNCIATION OF THE RICH FOR

(1) GRINDING DOWN THE POOR AND KEEPING BACK THEIR WAGES;

(2) LUXURY;

(3) MURDER.

The whole section resembles nothing so much as an utterance of one of the old Jewish prophets. It might almost be a leaf torn out of the Old Testament. Verse 1. - Go to now (see on James 4:13). The Vulgate there has ecce; here, agite. Ye rich men (see on James 2:6). Weep and howl, etc.; cf. James 4:9, but note the difference of tone; there, more of exhortation; here, more of denunciation. Ὀλολύζοντες: only here in the New Testament, but several times in the LXX., in passages of which the one before us reminds us; e.g. Isaiah 10:10; Isaiah 13:6; Isaiah 14:31; Isaiah 15:2; Isaiah 23:1, 6, 14. Miseries. Ταλαιπωρίαις: only again in Romans 3:16 (equivalent to Isaiah 59:7); frequent in the LXX. Go to

See on James 4:13.

Weep and howl (κλαύσατε ὀλολύζοντες)

Lit., weep, howling. The latter is a descriptive word, ol-ol-uz-o. Only here in New Testament, and denoting a more demonstrative and passionate expression of grief than weeping.

Miseries (ταλαιπωρίαις)

Only here and Romans 3:16. See on be afflicted, James 4:9.

That shall come upon (ἐπερχομέναις)

Present participle. More correctly, as Rev., that are coming.

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