You have condemned and murdered the righteous
This phrase addresses the actions of the wealthy oppressors James is rebuking. The term "condemned" suggests a legal judgment, possibly indicating that the rich were using their influence to manipulate the justice system against the poor. In the historical context of the early church, the wealthy often had the power to sway legal decisions, leading to the oppression and even death of the innocent. The word "murdered" is strong, implying not just physical death but also the destruction of livelihoods and well-being. This echoes the prophetic denunciations found in the Old Testament, such as in Isaiah 3:14-15, where leaders are condemned for crushing the people and grinding the faces of the poor. The "righteous" here refers to those who are innocent and just, possibly believers who are suffering unjustly. This aligns with the Beatitudes in Matthew 5:10, where Jesus blesses those who are persecuted for righteousness' sake.

who did not resist you
This part of the verse highlights the non-retaliatory response of the righteous. In the cultural context of the time, the oppressed often had little means to resist their oppressors, especially if they were poor. This non-resistance can be seen as a reflection of Jesus' own teachings in Matthew 5:39, where He instructs to turn the other cheek. It also mirrors the example of Christ Himself, who, when reviled, did not revile in return (1 Peter 2:23). The phrase suggests a call to patient endurance and trust in God's justice, as seen in Romans 12:19, where believers are encouraged to leave vengeance to the Lord. This non-resistance is not a sign of weakness but a demonstration of faith and reliance on God's ultimate justice.

1. James
The author of the epistle, traditionally identified as James, the brother of Jesus. He was a leader in the early Jerusalem church and wrote to Jewish Christians scattered abroad.

2. The Righteous
Refers to those who are just and innocent, possibly indicating Christians who were suffering unjustly at the hands of the wealthy or powerful.

3. The Oppressors
Wealthy individuals or groups who were exploiting and oppressing the righteous, possibly through unjust legal actions or economic manipulation.

4. The Early Church
The community of believers to whom James was writing, facing persecution and social injustice.

5. Jerusalem
The central hub of early Christianity and the location where James was a prominent leader.Injustice and Oppression
Recognize that injustice is a reality in a fallen world, and believers are called to stand against it while maintaining their integrity.

The Example of Christ
Jesus, the ultimate righteous one, did not resist his oppressors, setting an example for how believers might endure suffering.

The Call to Righteous Living
Despite persecution, Christians are called to live righteously, trusting in God's ultimate justice.

The Power of Non-Resistance
Sometimes, the most powerful testimony is found in non-resistance and enduring suffering with grace.

Judgment and Accountability
Those who oppress the righteous will face God's judgment, reminding believers of the importance of living justly.(6) Ye have condemned and killed the just.--Better thus: Ye condemned, ye slew the just--as in the speech of Peter (Acts 3:14-15), or that of Stephen (Acts 7:52). Such a reference, however, has been disallowed by some commentators, as conveying too harsh an accusation against the whole Jewish people; and besides, it being unfair to forget that St. James was writing to Christian Jews, as well as to the anti-Christian. But, in a manner, all wrong and oppression tend towards the murder of the Just One, as every falsehood (see Note on James 3:13) is an attack on the Truth. And far beyond this, in the present case our Lord is rightly to be considered the victim of the Jews. His blood is on them and on their children (Matthew 27:25); they filled up "the measure of their fathers" (Matthew 23:32), that "the blood of all the righteous" might come upon them, from Abel to Zacharias (Matthew 23:35): the one crowning sin made them guilty of all. And not only is this backward participation true, but there is a forward one as well. Christ Himself was persecuted by Saul in the afflictions of His servants (Acts 9:4-5), and so onward ever till the martyr-roll be full. . . . Verse 6. - The climax of their sin. Ye have condemned, ye have killed the righteous one. Does this allude to the death of our Lord? At first sight it may well seem so. Compare St. Peter's words in Acts 3:14, "Ye denied the Holy One and the Just (δίκαιον);" St. Stephen's in Acts 7:52, "the coming of the Just One (τοῦ δικαίου);" and St. Paul's in Acts 22:14, "to see the Just One (τὸν δίκαιον)." But this view is dispelled when we remember how throughout this whole passage the ideas and expressions are borrowed from the Old Testament, and when we find that in Isaiah 3:10 (LXX.) the wicked are represented as saying, Δήσωμεν τὸν δίκαιον ὅτι δύσχρηστος ἡμῖν ἐστί ( α passage which lies at the root of the remarkable section in Wisd. 2, "Let us oppress the poor righteous man .... Let us condemn him with a shameful death." It is probable, then, that passages such as these were in St. James's mind, and suggested the words, and thus that there is no direct allusion to the Crucifixion (which, indeed, could scarcely be laid to the charge of his readers), but that the singular τὸν δίκαιον is used to denote the class collectively (cf. Amos 2:6; Amos 5:12). It is a remarkable coincidence, pointed out by most commentators, that he who wrote these verses, himself styled ὁ Δίκαιος by the Jews, suffered death at their hands a very few years afterwards. He doth not resist you. According to the view commonly adopted, St. James simply means to say that the righteous man suffered this evil at their hands without resistance. Another interpretation seems more possible, taking the clause as interrogative, "Does he not resist you?" the subject, implied but not expressed, being God; as if he would say, "Is not God against you? " - that God of whom it has already been said that he resists (ἀντιτάσσεται) the proud (comp. Hosea 1:6, "I will no more have mercy upon the house of Israel, but I will utterly take them away (LXX., ἀλλ η} ἀντιτασσόμενος ἀντιτάξομαι αὐτοῖς)")

Parallel Commentaries ...


You have condemned
κατεδικάσατε (katedikasate)
Verb - Aorist Indicative Active - 2nd Person Plural
Strong's 2613: To condemn, pass sentence upon. From kata and a derivative of dike; to adjudge against, i.e. Pronounce guilty.

[and] murdered
ἐφονεύσατε (ephoneusate)
Verb - Aorist Indicative Active - 2nd Person Plural
Strong's 5407: To murder, kill. From phoneus; to be a murderer.

the
τὸν (ton)
Article - Accusative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

righteous,
δίκαιον (dikaion)
Adjective - Accusative Masculine Singular
Strong's 1342: From dike; equitable; by implication, innocent, holy.

who did not resist
ἀντιτάσσεται (antitassetai)
Verb - Present Indicative Middle - 3rd Person Singular
Strong's 498: From anti and the middle voice of tasso; to range oneself against, i.e. Oppose.

you.
ὑμῖν (hymin)
Personal / Possessive Pronoun - Dative 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.


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NT Letters: James 5:6 You have condemned you have murdered (Ja Jas. Jam)