TEXT: James 5:1-11

SUBJECT: Exposition of James #10: Oppressors and Victims

The early churches were a cross-section of society. They were made up of a large underclass, a small middle-class, and a tiny upper-class. The classes, for the most part, got along with each other. But not always. James addresses that problem in the first half of chapter 5. He begins with the rich oppressors; he proceeds to poor victims. Let's look at each in turn.

He sharply criticizes the wealthy oppressors, vv.1-6.

He is very upset with them. He begins with the words, "Come now" which convey strong disapproval. The offense is not personal with James; he's expressing the judgment of heaven. The Old Testament could not be clearer: The God of justice is outraged with all injustice. Especially when it occurs among His people.

The culprits are identified as "the rich". Is having money a sin? No it is not. But using money to accrue power and then using that power in an oppressive way is a grave sin.

Such people are in danger. Their judgment is described in vv.1b-3: "Weep and howl for your miseries that are coming upon you! Your riches are corrupted, and your garments are moth-eaten. Your gold and silver are corrupted, and their corrosion will be a witness against you and will eat your flesh like fire. You have heaped up treasure in the last days".

The punishment is severe; it will make them "weep" and "howl". The former describes an inconsolable grief; the latter an agonizing scream.

Their money won't save them. "Wealth makes many friends" the Proverb tells us. But God isn't one of them. He's not impressed by riches; His judgment can't be swayed by a battery of high-priced attorneys. Before the Bar of Divine justice, their "riches are corrupted, [their] garments are moth-eaten, and [their] gold and silver are corroded". They don't buy His favor. In fact, the riches testify against their owners. They might have been put to some good end, but they weren't! They were used to grind the poor like wheat. God turns the tables: He sicks the riches on the wealthy. They burn into them like fire. In this life, their treasure was "heaped up" for them; but now it's become pile of evidence against them.

The sins of the wealthy are listed in vv.4-6.

The first is fraud, v.4: "Indeed, the wages of the laborers who mowed your fields, which you kept back by fraud, cry out; and the cries of the reapers have reached the ears of the Lord of Sabaoth".

The riches were dishonestly gotten. Workers were promised a fair wage, but were cheated out of it. The gyp may have been legal in human courts; the illiterate workers may have been outmaneuvered by their cunning and sophisticated bosses. Perhaps they couldn't afford an advocate to plead their case. Perhaps they didn't have the time or money to appear in court. But no matter. Their cries for justice have been heard! By whom? "The Lord of Sabaoth"--the Avenger of injustice!

Opulence is the second sin, v.5: "You have lived on earth in pleasure and luxury; you have fattened your hearts as in a day of slaughter".

While the poor workers are crying for their wages, the rich masters are "living it up". They're not only cheaters, but pitiless men. While their men starve, they glut themselves on every delicacy. They toss crumbs to their fine dogs, while letting their men go hungry. Today we call it "Conspicuous Consumption".

The rich are growing obese on other men's money. But they're not getting away with it. Little do they know they're but fattening themselves up for the "day of slaughter". The Lord has sharpened the blades of His justice; He's about to butcher the rich oppressors.

The third sin is oppression, v.6: "You have condemned, you have murdered the just; he does not resist you". When brute power isn't enough, the rich enlist the aid of the courts to crush their workers. The poor man making a legitimate claim for payment is charged with a crime, convicted, and executed for it. What makes it doubly bad is this: the poor man is incapable of defending himself. To borrow from the Law: the rich have "cursed the deaf and cast a stumbling block before the blind".

Here's the worst part: These rich men profess faith in Jesus Christ and have a place in His Church. Some commentators disagree. But I don't see how it can be otherwise. James is writing his Epistle to a Christian readership. Presumably, it would be read in the churches. But if the rich oppressors were not in the churches, why address them at all? Why not attack Caesar? These people are professed believers and may be true Christians who have allowed money to go to their heads! It's not unheard of, you know. I think oppression was but another example of that pride which so racked the Early Church.

The poor victims are cheered by the word, "Brethren". They may be nobodies in this world, but they belong to Jesus Christ and are precious to Him.

The advice they receive is: "Be patient". The word is "longsuffering". It means "hold your temper"--even when being unjustly abused.

How long must they hold their tempers? "Until the coming of the Lord". What does this mean? D. Edmond Hiebert, Douglas Moo, and others refer it to "the second coming of Christ". I would agree with them if it weren't for the last part of v.8 which implies this coming "is at hand". Let's face facts: The Second Coming of Christ (as we think of it) was not "at hand" in the First Century.

Others have referred this "coming" to the destruction of Jerusalem, c.70 A.D. This was a "coming"--to be sure. And it was "at hand" too. But there's a problem with it: the people to whom James wrote were not in Jerusalem! They were, (1:1), "Scattered abroad". The devastation of the Hebrew capital would shock them emotionally, but I don't see how it would ruin them financially.

I think the best way to understand this "coming" is in the general sense: Christ is always coming to avenge His people on their enemies. Romans 12:19 puts it this way: "Do not avenge yourselves, but rather give place to wrath; for it is written, `Vengeance is mine, I will repay', says the Lord". This is always true; this "coming" is ever "at hand". Psalm 37 has it:

"Wait on the LORD and keep His way,

And He shall exalt you to inherit the land;

When the wicked are cut off, you will see it."

Does this anticipate the Day of Judgment? It cannot. Why not? Because David saw it with his own eyes!

"I have seen the wicked in great power,

And spreading himself like a native green tree.

Yet he passed away, and behold, he was no more;

Indeed, I sought him, but I could not find him".

Waiting for the Lord to avenge Himself is a tedious undertaking. But, so is farming. And no farmer expects a crop one day after planting the seed. "See how the farmer waits for the precious fruit of the earth, waiting patiently for it until it receives the early and latter rain. You also be patient".

To patiently endure mistreatment means we must "establish our hearts". We must make up our minds to wait on God for as long as it takes. It seems a long wait, but it's not: "The Lord is at hand".

In addition to being patient, we must also learn to "Grumble not against one another, brethren..." says v.9. A cruel boss makes for an unhappy worker. The worker comes home and takes out his frustrations on his wife and children! He's "grumbling". James says "quit doing that".

Suffering as a victim incurs no guilt. But if it causes you to inflict suffering on others, you become as guilty as the original oppressors. Therefore, if you grumble, you'll "be condemned" as surely as the vicious master. And just as soon: "Behold, the Judge is standing at the door!"

To help us to be patient and quiet under pressure, an example is cited, the prophets, vv.10-11: "My brethren, take the prophets, who spoke in the name of the Lord, as an example of suffering and patience. Indeed, we count them blessed who endure. You have heard of the perseverance of Job and see the end intended by the Lord--that the Lord is very compassionate and merciful".

To a man, the prophets were cruelly and unjustly treated. They were taunted, exiled, beaten, murdered. Yet they suffered with dignity. Elisha didn't have hell to pay when Elijah came home after a hard day with Ahab! They were blessed--not because they suffered, but because they suffered with grace.

The example of Job brings us to a climax. No one ever suffered as much as he (but our Lord). Why did he suffer so? Because God couldn't prevent it? No. He suffered so as to feel in a special way the pity of his God. As his "sufferings abounded, so did his consolations also abound through Christ".

The third response to mistreatment is provided in v.12: "But above all, my brethren, do not swear, either by heaven or by earth or with any other oath. But let your `yes' be yes and your `no' be no, lest you fall into judgment".

This is a problem text for me. How does it fit into the argument? Or does it? I think it does, albeit rather loosely. Here's how I see it: Times of pressure often produce instability. We become indecisive; we renege on our promises; we don't follow through on our word; and so on. James says, don't let problems shake your integrity. Tell the truth and be reliable even when others are doing you wrong. For, remember: being a victim does not exempt you from your responsibility to do right.

In closing, allow me to "gather up the fragments, that nothing be lost".

Nobody here is rich. But nearly everyone has some power over somebody. A husband over his wife; a mother over her children; a big brother over a little sister; and so on. You must treat others justly. You must remember that you are accountable for how you wield the power you have. Whether it's over an Empire or over an infant. Colossians 4:1: "Masters, give to your servants what is just and equal, knowing you have a master in heaven". That man who whipped his underlings, was cast into outer darkness where there is weeping and gnashing of teeth. We'll share his fate if we abuse our power.

Everyone here has been, is being, or will be mistreated by people in authority. We ought to take it with patience and without resentment, knowing our Advocate in heaven will settle every case infallibly and in His own good time.

May God teach us these things, for Christ's sake. Amen.