Jakobus 5:6 Kommentar

In this chapter the apostle denounces the judgments of God upon those rich men who oppress the poor, showing them how great their sin and folly are in the sight of God, and how grievous the punishments would be which should fall upon themselves (Jam 5:1-6). Hereupon, all the faithful are exhorted to patience under their trials and sufferings (Jam 5:7-11). The sin of swearing is cautioned against (Jam 5:12). We are directed how to act, both under affliction and in prosperity (Jam 5:13). Prayer for the sick, and anointing with oil, are prescribed (Jam 5:14, Jam 5:15). Christians are directed to acknowledge their faults one to another, and to pray one for another, and the efficacy of prayer is proved (Jam 5:16-18). And, lastly, it is recommended to us to do what we can for bringing back those that stray from the ways of truth.

INTRODUCTION TO JAMES 5 In this chapter the apostle reproves the vices of rich men, and denounces the judgments of God upon them; exhorts the saints to patience under sufferings; warns them from vain and profane swearing, and presses to various duties and branches of religious worship, private and public, and to the performance of several good offices of love to one another. He represents the miseries of wicked rich men as just at hand, Jam 5:1 because they made no use of their riches, either for themselves, or others, and because of the trust they put in them, heaping them up against a time to come, Jam 5:2, and because of their injustice in detaining the hire of labourers from them, Jam 5:4 and because of their wantonness and luxury, Jam 5:5 and because of their cruelty to the innocent, Jam 5:6 and such who suffer at their hands are exhorted to exercise patience, from the instance of the husbandman waiting patiently for the fruit of the earth, and the rain to produce it; and from the consideration of the coming of Christ, the Judge, being near at hand, Jam 5:7 and from the example of the prophets of the Lord, who suffered much, and were patient, and so happy; and particularly from the instance of Job, his patience, the end of the Lord in his afflictions, and his pity and compassion towards him, Jam 5:10. But of all things the apostle entreats them, that they would take care of profane swearing, and all vain oaths, since these bring into condemnation, Jam 5:12 and from hence he passes to various exercises of religion; the afflicted he advises to prayer; and those in comfortable circumstances of body and mind to singing of psalms, Jam 5:13, and such that are sick, to send for the elders of the church to pray over them, and anoint them with oil in the name of the Lord, whereby not only the sick man would be delivered from his sickness, the Lord raising him up, but even his sins would be declared to be forgiven, Jam 5:14. And not only it became the elders to pray for sick persons, but also the saints in general, one for another, and to acknowledge their faults to each other, since the fervent prayer of every righteous man is of great avail with God, Jam 5:16 of which an instance is given in Elias, whose prayer, though a man subject to like passions as other men, against, and for rain, was very successful, Jam 5:17. And Christians should not only be concerned for the health of each other's bodies, but also for the good of their souls; wherefore, whenever it is observed that any are straying from the path of truth, methods should be taken to restore them, and turn them from the error of their ways; and whoever is the happy instrument of such a restoration is the means of saving a soul from death, and hiding a multitude of sins, Jam 5:19.

Ye have condemned and killed the just,.... Meaning not Christ, the Just One, as some have thought; whom the Jewish sanhedrim condemned as guilty of death, and got the sentence passed upon him, and him to be crucified by Pontius Pilate, on the day of slaughter, at the time of the passover, as some connect the last clause of the preceding verse with this; since the apostle is not writing to the Jerusalem Jews, nor to unbelievers, but to professors of religion; though he might say they did it, because their nation did it: but rather this is to be understood of the poor saints, who were just, through the imputation of Christ's righteousness to them, and lived soberly, righteously, and godly, and were harmless and inoffensive in their conversation: who were evil spoken of, censured, and judged, and condemned in a rash and uncharitable manner by their brethren; or were drawn to the judgment seats by the rich, who obtained a judicial process against them, and procured a sentence of condemnation to pass upon them unrighteously; and who killed them, by taking away their good names from them, and by withholding from them their supplies of life, the fruit of their own labour, whereby their lives were embittered and made miserable: and he doth not resist you; it being neither in his power, nor in his inclination; but takes it patiently, quietly submits, and makes no opposition: or God does not resist you, as yet; he will do it shortly.

You have made merry upon the earth: and in riotousness you have nourished your hearts in the day of slaughter. You have presented, and slain the Just One: and he did not resist you. "You have made merry upon the earth." The Jewish leaders were devouring the poor, and they were growing fat on honors that were conferred by all, but they were being prepared for slaughter under the hands of the Romans. And especially because they condemned the Lord, who alone was just, and killed Him without resisting or shouting. Therefore, James now says: "You have slain the Just One." Without a doubt, this refers to Christ. However, by what He adds: "He did not resist you," James makes a common statement also to others who have suffered similar things from the Jews. Perhaps, however, He also prophetically designates His own passion.

By the words "you have murdered the just," the apostle undoubtedly has in mind Christ Himself. However, with the addition "He does not resist you," he generalizes the discourse, extending it to others who suffered similarly from the Jews, and perhaps prophetically speaks of his own suffering.

The profligate rich are in danger of God's judgments, because of their pride, fraudulent dealings, riotous living, and cruelty, Jam 5:1-6. The oppressed followers of God should be patient, for the Lord's coming is nigh; and should not grudge against each other, Jam 5:7-9. They should take encouragement from the example of the prophets, and of Job, Jam 5:10, Jam 5:11. Swearing forbidden, Jam 5:12. Directions to the afflicted, Jam 5:13-15. They should confess their faults to each other, Jam 5:16. The great prevalence of prayer instanced in Elijah, Jam 5:17, Jam 5:18. The blessedness of converting a sinner from the error of his way, Jam 5:19, Jam 5:20.

Ye have condemned and killed the just; and he doth not resist you - Several by τον δικαιον, the just one, understand Jesus Christ, who is so called, Act 3:14; Act 7:52; Act 22:14; but the structure of the sentence, and the connection in which it stands, seem to require that we should consider this as applying to the just or righteous in general, who were persecuted and murdered by those oppressive rich men; and their death was the consequence of their dragging them before the judgment seats, Jam 2:6, where, having no influence, and none to plead their cause, they were unjustly condemned and executed. And he doth not resist you. - In this, as in τον δικαιον, the just, there is an enallege of the singular for the plural number. And in the word ουκ αντιτασσεται, he doth not resist, the idea is included of defense in a court of justice. These poor righteous people had none to plead their cause; and if they had it would have been useless, as their oppressors had all power and all influence, and those who sat on these judgment seats were lost to all sense of justice and right. Some think that he doth not resist you should be referred to God; as if he had said, God permits you to go on in this way at present, but he will shortly awake to judgment, and destroy you as enemies of truth and righteousness.

WOES COMING ON THE WICKED RICH: BELIEVERS SHOULD BE PATIENT UNTO THE LORD'S COMING: VARIOUS EXHORTATIONS. (Jam. 5:1-20) Go to now--Come now. A phrase to call solemn attention. ye rich--who have neglected the true enjoyment of riches, which consists in doing good. James intends this address to rich Jewish unbelievers, not so much for themselves, as for the saints, that they may bear with patience the violence of the rich (Jam 5:7), knowing that God will speedily avenge them on their oppressors [BENGEL]. miseries that shall come--literally, "that are coming upon you" unexpectedly and swiftly, namely, at the coming of the Lord (Jam 5:7); primarily, at the destruction of Jerusalem; finally, at His visible coming to judge the world.

Ye have condemned . . . the just--The Greek aorist expresses, "Ye are accustomed to condemn . . . the just." Their condemnation of Christ, "the Just," is foremost in James' mind. But all the innocent blood shed, and to be shed, is included, the Holy Spirit comprehending James himself, called "the Just," who was slain in a tumult. See my Introduction. This gives a peculiar appropriateness to the expression in this verse, the same "as the righteous (just) man" (Jam 5:16). The justice or righteousness of Jesus and His people is what peculiarly provoked the ungodly great men of the world. he doth not resist you--The very patience of the Just one is abused by the wicked as an incentive to boldness in violent persecution, as if they may do as they please with impunity. God doth "resist the proud" (Jam 4:6); but Jesus as man, "as a sheep is dumb before the shearers, so He opened not His mouth": so His people are meek under persecution. The day will come when God will resist (literally, "set Himself in array against") His foes and theirs.