James 5:4
Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth.
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(4) Behold, the hire of the labourers.—Not merely the wrong of the poor, but the wages kept back from him by the stubborn master, contrary to the merciful Jewish law (Leviticus 19:13), which permitted no delay in payment whatever (comp. Jeremiah 22:13; Malachi 3:5). And the indignant remonstrance of the text is “a swift witness” also against the like-minded of this generation—whose God is self, whose religion political economy, and whose one great object in life is to buy in the cheapest market and sell in the dearest: as if for these ignoble purposes the Lord God had given them a brain and a soul.

The hire of the labourers . . . kept back by fraud, crieth (out).—A question has arisen concerning the right position of the word translated “of,” or from you, in this clause; whether the withholden dues appeal “from the wronger to God,” or as the Authorised version has it above, “the hire of the labourers of you kept back by fraud.” The balance of opinion seems to be with the latter.

Are entered into the ears of the Lord of sabaoth.—“A sublime and awful picture” is in the mind of the Apostle. The Lord of Hosts, the name by which He is called, especially by the last of the prophets, Malachi, is seated as a judge on His throne, to hear the right; the charge is laid, the guilty called, the witnesses are heard: the cries of the wronged have entered into His ears:—

“The Lord of the Vineyard beholdeth afar;

The arm of His fury is bared to the war:

The day of His terrible wrath is at hand.”

It is the reflection of our own Bede that St. James thus speaks (comp. Romans 9:29) of the Lord of Sabaoth, or armies, to terrify those who suppose that the poor have no helpers. (Comp. Psalm 72:12.) God’s majestic title is proclaimed, we may believe, by an Hebrew to Hebrews, for a warning against their darling sin of covetousness, and in hope that the vision of Isaiah (Isaiah 6:1-4) would move them to consider who and what the Lord of Hosts, of angels, of cherubim, of seraphim, might be “when He maketh inquisition for blood,” forgetting not the complaint of the poor” (Psalm 9:12).

James 5:4. Behold, the hire of the labourers — The apostle alludes in this verse to Leviticus 19:13 : The wages of him that is hired shall not abide with thee all night: and to Deuteronomy 24:15, At his day thou shalt give him his hire, neither shall the sun go down upon it, &c., lest he cry against thee unto the Lord, and it be sin unto thee. In allusion to these passages, the apostle here mentions a two-fold cry; the cry of the hire unjustly kept back; that is, the cry of the sin against the sinner for vengeance; in which sense those sins chiefly cry to God concerning which human laws are silent; such are luxury, unchastity, and various kinds of injustice. But the cry of the labourers themselves is also here mentioned, to mark more strongly the greatness of the injustice committed. And “by representing the cries of the reapers defrauded of their hire as entering into the ears of the Lord of Sabaoth, that is, hosts, or armies, the apostle intimates that the great Ruler of the universe attends to the wrongs done to his creatures, and is affected by them as tender-hearted persons are affected by the cries of the miserable; and that he will, in due time, avenge them by punishing their oppressors. Let all oppressors consider this!” — Macknight.

5:1-6 Public troubles are most grievous to those who live in pleasure, and are secure and sensual, though all ranks suffer deeply at such times. All idolized treasures will soon perish, except as they will rise up in judgment against their possessors. Take heed of defrauding and oppressing; and avoid the very appearance of it. God does not forbid us to use lawful pleasures; but to live in pleasure, especially sinful pleasure, is a provoking sin. Is it no harm for people to unfit themselves for minding the concerns of their souls, by indulging bodily appetites? The just may be condemned and killed; but when such suffer by oppressors, this is marked by God. Above all their other crimes, the Jews had condemned and crucified that Just One who had come among them, even Jesus Christ the righteous.Behold, the hire of the labourers who have reaped down your fields - In the previous verses the form of the sin which the apostle specified was that they had hoarded their property. He now states another form of their guilt, that, while doing this, they had withheld what was due from the very laborers who had cultivated their fields, and to whose labor they were indebted for what they had. The phrase "who have reaped down your fields," is used to denote labor in general. This particular thing is specified, perhaps, because the reaping of the harvest seems to be more immediately connected with the accumulation of property. What is said here, however, will apply to all kinds of labor. It may be remarked, also, that the sin condemned here is one that may exist not only in reference to those who are hired to cultivate a farm, but to all in our employ - to day-laborers, to mechanics, to seamen, etc.

It will apply, in an eminent degree, to those who hold others in slavery, and who live by their unrequited toils. The very essence of slavery is, that the slave shall produce by his labor so much more than he receives for his own maintenance as to support the master and his family in indolence. The slave is to do the work which the master would otherwise be obliged to do; the advantage of the system is supposed to be that the master is not under a necessity of laboring at all. The amount which the slave receives is not presumed to be what is a fair equivalent for what he does, or what a freeman could be hired for; but so much less than his labor is fairly worth, as to be a source of so much gain to the master. If slaves were fairly compensated for their labor; if they received what was understood to be a just price for what they do, or what they would be willing to bargain for if they were free, the system would at once come to an end. No owner of a slave would keep him if he did not suppose that out of his unrequited toil he might make money, or might be relieved himself from the necessity of labor. He who hires a freeman to reap down his fields pays what the freeman regards as a fair equivalent for what he does; he who employs a slave does not give what the slave would regard as an equivalent, and expects that what he gives will be so much less titan an equivalent, that he may be free alike from the necessity of labor and of paying him what he has fairly earned. The very essence of slavery, therefore, is fraud; and there is nothing to which the remarks of the apostle here are more applicable than to that unjust and oppressive system.

Which is of you kept back by fraud - The Greek word here used is rendered defraud, in Mark 10:10; 1 Corinthians 6:7-8; 1 Corinthians 7:5; and destitute, in 1 Timothy 6:5. It occurs nowhere else, except in the passage before us. It means to deprive of, with the notion that that to which it is applied was due to one, or that he had a claim on it. The fraud referred to in keeping it back, may be anything by which the payment is withheld, or the claim evaded - whether it be mere neglect to pay it; or some advantage taken in making the bargain; or some evasion of the law; or mere vexatious delay; or such superior power that he to whom it is due cannot enforce the payment; or such a system that he to whom it is fairly due is supposed in the laws to have no rights, and to be incapable of suing or being sued. Any one of these things would come under the denomination of fraud.

Crieth - That is, cries out to God for punishment. The voice of this wrong goes up to heaven.

And the cries of them which have reaped are entered into the ears of the Lord of sabaoth - That is, he hears them, and he will attend to their cry. Comp, Exodus 22:27. They are oppressed and wronged; they have none to regard their cry on earth, and to redress their wrongs, and they go and appeal to that God who will regard their cry, and avenge them. On the phrase "Lord of sabaoth," or Lord of hosts, for so the word sabaoth means, see the Isaiah 1:9 note, and Romans 9:29 note. Perhaps by the use of the word here it is implied that the God to whom they cry - the mighty Ruler of all worlds - is able to vindicate them. It may be added, that the cry of the oppressed and the wronged is going up constantly from all parts of the earth, and is always heard by God. In his own time he will come forth to vindicate the oppressed, and to punish the oppressor. It may be added, also, that if what is here said were regarded as it should be by all men, slavery, as well as other systems of wrong, would soon come to an end.

If everywhere the workman was fairly paid for his earnings; if the poor slave who cultivates the fields of the rich were properly compensated for his toil; if he received what a freeman would contract to do the work for; if there was no fraud in withholding what he earns, the system would soon cease in the earth. Slavery could not live a day if this were done. Now there is no such compensation; but the cry of oppressed millions will continue to go up to heaven, and the period must come when the system shall cease. Either the master must be brought to such a sense of right that he will be disposed to do justice, and let the oppressed go free; or God will so impoverish the lands where the system prevails as to make all men see that the system is unprofitable and ruinous as compared with free labor; or the oppressed will somehow become so acquainted with their own strength and their rights that they shall arise and assert their freedom; or under the prevalence of true religion better views will prevail, and oppressors, turned to God, shall relax the yoke of bondage; or God will so bring heavy judgments in his holy providence on the oppressors, that the system of slavery will everywhere come to an end on the earth.

Nothing is more certain than that the whole system is condemned by the passage of Scripture before us; that it is contrary to the genuine spirit of Christianity, and that the prevalence of true religion would bring it to an end. Probably all slaveholders feel that to place the Bible in the hands of slaves, and to instruct them to read it, would be inconsistent with the perpetuity of the system. Yet a system which cannot survive the most full and free circulation of the sacred Scriptures, must be founded in wrong.

4. Behold—calling attention to their coming doom as no vain threat.

labourers—literally "workmen."

of you kept back—So English Version rightly. Not as Alford, "crieth out from you." The "keeping back of the hire" was, on the part OF the rich, virtually an act of "fraud," because the poor laborers were not immediately paid. The phrase is therefore not, "kept back by you," but "of you"; the latter implying virtual, rather than overt, fraud. James refers to De 24:14, 15, "At this day … give his hire, neither shall the sun go down upon it, lest he CRY against thee unto the Lord, and it be sin unto thee." Many sins "cry" to heaven for vengeance which men tacitly take no account of, as unchastity and injustice [Bengel]. Sins peculiarly offensive to God are said to "cry" to Him. The rich ought to have given freely to the poor; their not doing so was sin. A still greater sin was their not paying their debts. Their greatest sin was not paying them to the poor, whose wages is their all.

cries of them—a double cry; both that of the hire abstractly, and that of the laborers hired.

the Lord of sabaoth—here only in the New Testament. In Ro 9:29 it is a quotation. It is suited to the Jewish tone of the Epistle. It reminds the rich who think the poor have no protector, that the Lord of the whole hosts in heaven and earth is the guardian and avenger of the latter. He is identical with the "coming Lord" Jesus (Jas 5:7).

Behold; this is either a note of demonstration, as John 1:29; q.d. The case is plain, and cannot be denied; or of excitation; q.d. Seriously consider it; or rather, of confirmation, to intimate, that the threatenings here denounced should certainly be made good upon them: see Judges 1:14.

The hire of the labourers who have reaped down your fields; the wages of those by whose labour and sweat ye yourselves live and are nourished.

Which is of you kept back by fraud; either wholly denied them, or detained from them when due to them, contrary to the law, Leviticus 19:13 Deu 24:14,15. Deferring payment is a sort of defrauding, as it bereaves the creditor of the benefit of improvement; and so they are taxed here with injustice, as well as covetousness, in that they lived upon other men’s labours, and starved the poor to enrich themselves.

Crieth; viz. to God for vengeance, as such sins are said to do, which either are so openly and boldly committed, as to dare the justice of God, or so secretly, or securely, that they are like to escape the justice of men, Genesis 4:10 18:20,21. Among others, oppression of the poor is a loud crying sin, Exodus 2:23 Job 24:11,12 Hab 2:9,11,12.

The Lord of sabaoth; i. e. the Lord of hosts, as having all the creatures above and below, of all sorts, ranked under him as their great Commander, whose will they are ready to execute. He mentions God by this title, not only for the encouragement of the poor oppressed, whose Patron and Protector he avows himself to be, Exodus 22:23,24,27 Pr 23:11; but for terror to the powerful oppressors, who think themselves out of the reach of men’s judgment.

Behold the hire of the labourers, which have reaped down your fields,.... The wages agreed for by the day, with the labourers in their fields, particularly their reapers; which one instance serves for many others; and is the rather mentioned, because reaping is a laborious work, and those who are employed in it have nothing to live upon but their hand labour; and especially because they are made use of in cutting down the corn when it is fully ripe, and in great plenty; wherefore, to detain their just wages from them argues great inhumanity and wickedness; and yet this was what was done by rich men:

which is of you kept back by fraud, crieth; unto God for vengeance, as the blood of Abel did; and shows that such an evil, however privately and fraudulently it may be done, will be made public, and is a crying one:

and the cries of them which have reaped are entered into the ears of the Lord of sabaoth; that is, the Lord of hosts; of angels, and of men; of the host of heaven, and of the inhabitants of the earth; of Jews and Gentiles, and of rich and poor; and who has power to vindicate the cause of the latter against their rich oppressors, and will do it; his ears are open to their cries, he takes notice of them, and regards them, and will take vengeance on those that injure them. The reference is to Deuteronomy 24:15.

Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the {a} ears of the Lord of sabaoth.

(a) The Lord who is more mighty than ye are, hath heard them.

Jam 5:4. Description of the sins of the rich to the end of Jam 5:6, by reason of which they become liable to the judgment. The first sin mentioned is their injustice toward those who work for them.

ἰδού] an interjection often occurring in the N. T. to draw attention to the object in question.

τῶν ἐργατῶν] emphatically put first; comp. the proverb: ἄξιος ὁ ἐργάτης τοῦ μισθοῦ αὑτοῦ (1 Timothy 5:18). τῶν ἀμησάντων (ἀμᾷν = θερίζειν, in the N. T. ἅπ. λεγ.) τὰς χώρας ὑμῶν] χώρα = fields, as in Luke 12:16; John 4:35.

In the following words, expositors conjoin ἀφʼ ὑμῶν with ἀπεστερημένος (ἀποστερέω, to keep back, Plato, Gorg. 519c, so also LXX. Malachi 3:5; Sir 34:26); whilst they either explain ἀπό = ὑπό, or, as Wiesinger, retaining the distinction of the prepositions, observes, that “not the direct origin, but the proceeding of the act of robbery from them is indicated” (comp. Winer, p. 332 [E. T. 464]; Al. Buttmann, p. 280 [E. T. 326]). But it would be more suitable to join ἀφʼ ὑμῶν to κράζει (so also Lange); the kept back hire crieth from the place where it is; comp. Genesis 4:10 : φωνὴ αἵματοςβοᾷἐκ τῆς γῆς; Exodus 2:23 : ἀνέβη ἡ βοὴ αὐτῶν πρὸς τὸν Θεὸν ἀπὸ τῶν ἔργων. The chief stress is put on ὁ ἀπεστερημένος; the same kind of conjunction as in chap. Jam 4:14. The injury of our neighbour, by diminished payment or withholding of the wages due to him, was expressly forbidden in the law; comp. Leviticus 19:13; Deuteronomy 24:14; Jeremiah 22:13; particularly also Malachi 3:5 : ἔσομαι μάρτυς ταχὺς ἐπὶτοὺς ἀποστεροῦντας μισθὸν μισθωτοῦ; comp. also Job 31:38-39; Tob 4:14; Ecclus. 34:27 (ἐκχέων αἵμα ὁ ἀποστερῶν μισθὸν μισθίου).

κράζει] Calvin: vindictam quasi alto clamore exposcit; comp. Genesis 4:10.

In the following words it is stated that the cry has been heard by God; comp. on this expression, particularly Psalm 18:7; Isaiah 5:9 : ἠκούσθη εἰς τὰ ὦτα κυρίου σαβαὼθ ταῦτα; besides Genesis 18:21; Genesis 19:13; Exodus 2:23 f., Exodus 3:9, Exodus 22:22 f.; 2 Samuel 22:7, and other passages. By the designation of God as κυρίου σαβαώθ, His power as the Lord of the heavenly hosts is emphasized; the reference occurring in the O. T. likewise to the earthly hosts is here evidently not admissible (against Lange); it is the transference of the Hebrew יְהֹוָה צְבָאוֹת, often occurring in the LXX., particularly in Isaiah; in other places the LXX. have κύριος παντοκράτωρ, 2 Samuel 5:10; 2 Samuel 7:27, or κύριος τῶν δυνάμεων, Psalm 24:10.

James, in his graphic style, instead of the general word labourer, mentions specially the reapers, not on account of their multitude (de Wette), but because their laborious work in the sweat of their brow most strongly represents the work which is worthy of wages. Thus Calvin not incorrectly observes: quid est indignius quam eos, qui panem ex suo labore nobis suppeditant, inedia et fame conficere? It is more remote to explain it thus: “because selfish hard-heartedness is here most sharply stated, when even the joy of the harvest does not induce them to give to the poor their hardly-earned portion” (Brückner).[224]

[224] Here also Lange comes in with his symbolical interpretation, understanding by the harvest “the time when the theocratic seed of God in Israel has ripened unto the harvest of God,” and by the reapers “the apostles and first Christians.”

Jam 5:4. ἰδοὺ: this interjection, though good Attic, is used by some N.T. writers with a frequency which is unclassical, (Mayor) e.g., in this short Epistle it occurs six times, while on the other hand St. Paul uses it only nine times (once in a quotation) in the whole of his writings; its frequent occurrence is a mark of Jewish authorship, as Jews were accustomed to the constant use of an equivalent interjection (הנה) in their own tongue.—ὁ μισθὸς τῶν ἐργατῶν: μισθός occurs several times in Sir. in the sense of reward, but not in that of wages due; in the same book ἐργάτης occurs twice (Sir 19:1, Sir 40:18), but in neither case with the meaning “agricultural labourer,” which is its usual meaning in the N.T., cf. Matthew 9:37, but on the other hand Luke 10:7, ἄξιος ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ.—τῶν ἀμησάντων: ἅπ. λεγ. in N.T.; whatever difference of meaning there may have been originally between ἀμᾶν and θερίζειν they are used as synonyms in the Septuagint, and the same is true, according to Mayor, of classical Greek.—τὰς χώρας ὑμῶν: often, as here, used in the restricted sense of “fields,” cf. for the variety of meaning which it can bear the three instances of its occurrence in Sir 10:16; Sir 43:3; Sir 47:17; for its meaning of “fields,” both in singular and plural, see Luke 12:16; Luke 21:21; John 4:35.—ὁ ἀφυστερημένος ἀφʼ ὑμῶν: “which is kept back by you,” “on your part,” or as Mayor renders as an alternative, “comes too late from you”; the ἀφʼ ὑμῶν is not really required, it is omitted by ff. The withholding of wages due was evidently a sin of frequent occurrence, see Leviticus 19:13; Deuteronomy 24:14-15; Job 24:10; Micah 3:10; Jeremiah 22:13; Proverbs 3:27-28; Malachi 3:5; Sirach 31 (34):22; Tob 4:14.—ἀφυστ. only here in N.T.—κράζει: a thoroughly Hebraic idea which occurs several times in the O.T., cf. for the “crying out” of inanimate things, Genesis 4:10; Job 24:12; Psalm 84:2; Proverbs 8:1; Lamentations 2:18; Habakkuk 2:11.—αἱ βοαὶ: only here in N.T., cf. Exodus 2:23.—εἰς τὰ ὦτα κυρίου σαβαώθ: quoted from Isaiah 5:9; one of the many marks in this section, Jam 5:1-6, which suggest that it did not originally belong to the N.T.; it is certainly extraordinary that the usual Septuagint rendering, Κύριος παντοκράτωρ or ὁ Κύριος τῶν δυνάμεων, is not used here; though it is true σαβαώθ is sometimes transliterated, it is nevertheless exceptional. “Jahwe Sabaoth” was the ancient Israelite name of Jehovah as war-god.

4. Behold, the hire of the labourers …] The evil was one of old standing in Judæa. The law had condemned those who kept back the wages of the hired labourer even for a single night (Leviticus 19:13). Jeremiah (Jeremiah 22:13) had uttered a woe against him “that useth his neighbour’s service without wages.” Malachi (James 3:5) had spoken of the swift judgment that should come on those who “oppressed the hireling in his wages.” The grasping avarice that characterized the latter days of Judaism shewed itself in this form of oppression among others.

are entered into the ears of the Lord of sabaoth] The divine Name thus used was pre-eminently characteristic of tie language of the Prophets. It does not appear at all in the Pentateuch, nor in Joshua, Judges, or Ruth; and probably took its rise in the Schools of the Prophets, founded by Samuel. Whether its primary meaning was that Jehovah was the God of all the armies of earth, the God, as we say, of battles, or that He ruled over the armies of the stars of heaven, or over the unseen hosts of angels, or was wide enough, as seems probable, to include all three ideas, is a question which cannot be very definitely answered. It is characteristic of St James that he gives the Hebrew form of the word, as also St Paul does in citing Isaiah 1:9 in Romans 9:29. For the most part the LXX. renders it by “Almighty” (Pantokratôr), and in this form it appears in Revelation 4:8, where “Holy, holy, holy, Lord God Almighty” answers to “Lord God of sabaoth,” or “of hosts” in Isaiah 6:3. This title is specially characteristic of Malachi, in whom it occurs not less than 23 times.

Jam 5:4. [64]Κράζει, crieth) A cry ascends to heaven respecting those sins in particular, about which men are silent,[65] as unchastity and injustice.[66] Both the hire (of the labourers) kept back, and the labourers themselves send forth that cry. A double cry.—εἰσεληλύθασιν, have entered) The antecedent is here put by Metonymia for the consequent. The meaning is, Now the Lord comes as Avenger.

[64] τῶν ἀμησάντων, who have reaped) It is remarkable, that though so great variety of injustice exists, Job 22:6-9; Job 24:2-12; Job 31:7; Job 31:13, that particular one of harvest-reaping should be the only one specified here.—V. g.

[65] Or those sins which have a way of escape open to them in violence, so as that they may not pay the penalty in this world.—V. g.

[66] In our days, on account of the want of ecclesiastical discipline, the whole life and conversation of all Christians, who are so called, constitutes almost, so to speak, one crying sin. In which respect the fault lies with, not merely the daringly wicked, but also those who, when they discharge public functions, are too cold and inert in action.—V. g.

Verse 4 accounts for the miseries that are coming upon them. Their sins are the cause. The language is modeled upon the Old Testament, and the special sin denounced is one that is expressly forbidden in the Law (see Deuteronomy 24:14, 15, "Thou shalt not oppress an hired servant that is poor and needy. At his day thou shalt give him his hire, neither shall the sun go down upon it: for he is poor, and setteth his heart upon it: lest he cry against thee unto the Lord, and it be sin unto thee;" cf. Malachi 3:5, "I will be a swift witness... against those that oppress the hireling in his wages (LXX., ἐπὶ τοὺς ἀποστεροῦντας μισθὸν μισθωτοῦ)" Later allusions to the same sin are found in Tobit 4:14; Ecclus. 34:22. Which is of you kept back by fraud, crieth. For ἀπεστερημένος of the Received Text, read ἀφυστερημένος (א, B). It is possible to join the words ἀφ ὑμῶν with κράζει, but it is more natural to take them as the A.V. with ἀφυστερημένος. Reaped... reaped (ἀμησάντων... θερισάντων); R.V., "mowed... reaped." But it would seem that the words should have been reversed, as, judging by Old Testament usage, ἀμάω is always used of corn (Leviticus 25:11; Deuteronomy 24:19; Isaiah 17:5; Isaiah 37:30; Micah 6:15); while θερίζειν is the wider word, including all "harvesting," and used of χόρτος in Psalm 128. (127.) 7; Jeremiah 9:22. Into the ears of the Lord of Sabaoth. These words are adopted from Isaiah 5:9, Κύριος Σαβαώθ, a Grecized form of the Hebrew יהוה צבאות, frequent in the LXX. Found in the New Testament only here and Romans 9:29 (in a quotation); elsewhere, e.g. in the Apocalypse, it is represented by παντοκράτωρ (Revelation 1:8, etc.); so also in 2 Corinthians 6:18 (equivalent to 2 Samuel 7:8). James 5:4Reaped down (ἀμησάντων)

Only here in New Testament. The primary meaning is to reap corn; also in classical Greek of mowing down in battle. The secondary, which some mistake for the primary sense, is to gather, as for harvest. Rev., mowed.

Fields (χώρας)

The more general word, place, for ἀγρός, the ordinary word for a field; though the usage is warranted by classical Greek, and occurs Luke 12:16; John 4:35, the only two instances besides this in the New Testament. It implies a larger tract than ἀγρός, as is evident in all the New-Testament passages cited. In two cases it refers to a rich man's estates; and in John 4:35, the Lord directs the attention of the disciples to a broad area or series of fields.

Crieth (κράζει)

An inarticulate cry. Compare Genesis 4:10.

Lord of Sabaoth

Lord of hosts. The only instance in which the phrase is used by a New-Testament writer. Romans 9:29, is quoted from Isaiah 1:9.

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