James 5:2
Your riches have rotted and moths have eaten your clothes.
Your riches
The Greek word for "riches" here is "ploutos," which refers to wealth or abundance. In the historical context of the early church, wealth was often seen as a sign of God's blessing, yet James challenges this notion by highlighting the transient nature of material wealth. From a conservative Christian perspective, this serves as a reminder that true riches are found in spiritual wealth and the treasures of heaven, as emphasized in Matthew 6:19-20.

have rotted
The term "rotted" comes from the Greek "sēpō," meaning to decay or perish. This imagery of decay underscores the temporary and unreliable nature of earthly possessions. Archaeological findings from the ancient world reveal that wealth, often stored in the form of grain or other perishables, was susceptible to spoilage. This serves as a metaphor for the futility of placing trust in material wealth, urging believers to focus on eternal values.

and moths have eaten
The phrase "moths have eaten" uses the Greek "sēs," referring to the destructive nature of moths on fabric. In ancient times, clothing was a significant indicator of wealth and status. The mention of moths eating clothes is a vivid illustration of how even the most prized possessions can be easily destroyed. This aligns with the scriptural teaching found in Isaiah 51:8, where the temporality of earthly things is contrasted with the enduring nature of God's salvation.

your clothes
The Greek word "himation" refers to garments or clothing, which were valuable commodities in the ancient world. Clothing not only provided protection and warmth but also signified social status. The historical context reveals that garments were often passed down as inheritances, making their destruction by moths particularly poignant. This serves as a powerful reminder that believers should clothe themselves with righteousness and good deeds, as stated in Colossians 3:12, rather than relying on material possessions for their identity and security.

Persons / Places / Events
1. James
The author of the epistle, traditionally identified as James, the brother of Jesus and a leader in the early Jerusalem church. He writes with authority and pastoral concern for the believers.

2. Wealthy Landowners
The primary audience of this passage, likely wealthy individuals within the early Christian community who were exploiting their workers and hoarding wealth.

3. Early Christian Church
The broader context in which this letter was circulated, addressing issues of faith, works, and social justice within the community.
Teaching Points
The Temporary Nature of Earthly Wealth
Earthly riches are fleeting and subject to decay. Believers should focus on eternal treasures rather than temporary material wealth.

The Dangers of Materialism
Accumulating wealth for its own sake can lead to spiritual decay. Christians are called to use their resources for God's kingdom and the benefit of others.

Accountability for Wealth
Wealth comes with responsibility. Believers should be mindful of how they acquire and use their resources, ensuring they do not exploit others or neglect the needy.

Living with Eternal Perspective
Christians are encouraged to live with an eternal perspective, prioritizing spiritual growth and service over material accumulation.
Bible Study Questions
1. How does the imagery of rotting riches and moth-eaten clothes challenge our modern understanding of wealth and success?

2. In what ways can we ensure that our pursuit of financial stability does not lead to spiritual decay?

3. How can we apply the teachings of James 5:2 in our daily lives to reflect a Christ-centered approach to wealth?

4. What practical steps can we take to store up treasures in heaven rather than on earth, as Jesus taught in Matthew 6:19-21?

5. How can the church community support one another in maintaining a healthy perspective on wealth and material possessions?
Connections to Other Scriptures
Matthew 6:19-21
Jesus teaches about storing treasures in heaven rather than on earth, where moth and rust destroy, echoing the imagery used by James.

1 Timothy 6:9-10
Paul warns about the dangers of desiring wealth, which can lead to ruin and destruction, similar to the decay described in James.

Proverbs 23:4-5
Advises against wearing oneself out to get rich, as wealth can disappear quickly, aligning with the transient nature of riches in James 5:2.
A Warning to the RichJames 5:1-6
Aggravations of LuxuryF. T. Bassett, M. A.James 5:1-6
Avaricious Rich MenR. Wardlaw, D. D.James 5:1-6
End of GaietyJames 5:1-6
Excessive Wealth RuinousNew Cyclo. of IllustrationsJames 5:1-6
God Help the RichJames 5:1-6
Gold Bought Too DearlyJames 5:1-6
Insatiable GreedP. H. Gosse, in "Good Words."James 5:1-6
Living in PleasureT. Manton, D. D.James 5:1-6
Living in PleasureJ. Trapp.James 5:1-6
LuxuryH. P. Hughes, M. A.James 5:1-6
MoneyJames 5:1-6
Money an OpportunityJames 5:1-6
Moth-Eaten GarmentsH. W. Beecher.James 5:1-6
Nourished HeartsT. Manton.James 5:1-6
PleasuresQuarles, Henry.James 5:1-6
Poison in PleasuresNew Cyclopoedia of IllustrationJames 5:1-6
Profane Rich MenR. Turnbull.James 5:1-6
Riches Eating the FleshJ. Trapp.James 5:1-6
Ruined by RichesOld Humphrey.James 5:1-6
Running to DeathS. Rutherford.James 5:1-6
Sins of the WealthyC. F. Deems, D. D.James 5:1-6
Sodden with PleasureJ. C. Lees, D. D.James 5:1-6
Sordid SparingT. Manton.James 5:1-6
Take Care of PleasureC. H. Spurgeon.James 5:1-6
Taking Advantage of MeeknessJ. Trapp.James 5:1-6
The Curse of WealthBunyan.James 5:1-6
The Doom of Misused WealthT.F. Lockyear James 5:1-6
The Folly of AvariceA. Plummer, D. D.James 5:1-6
The Gold PoisonShakespeare.James 5:1-6
The Greedy DispositionScientific Illustrations and SymbolsJames 5:1-6
The Ingenuousness of FraudC. Colton.James 5:1-6
The Judgments Coming Upon the Wicked RichC. Jerdan James 5:1-6
The JustDean Plumptre.James 5:1-6
The Miseries Coming Upon the RichJohn Adam.James 5:1-6
The Moral Evils of WealthOrville Dowry.James 5:1-6
The Pleasures of Sense and of ReligionJames 5:1-6
The Troubles of the RichJames 5:1-6
The Unscrupulous Money-GetterScientific Illustrations and SymbolsJames 5:1-6
The Wounds of Evil WealthSt. Francis de SalesJames 5:1-6
Too Much and Too LittleOwen Feltham.James 5:1-6
Unsatisfactory RichesJ. Venning.James 5:1-6
Various Ways of Oppressing the PoorT. Manton.James 5:1-6
Wealth DestructiveT. Secker.James 5:1-6
Wealth DisappointingH. W. Beecher.James 5:1-6
Wealth Exposed to DangerJames 5:1-6
Wealth Seasoned by AlmsJames 5:1-6
Wealth Too Dearly BoughtW. Armlet, D.D.James 5:1-6
People
Elias, Elijah, James, Job
Places
Dispersion
Topics
Clothes, Clothing, Corrupted, Eaten, Garments, Holes, Insects, Motheaten, Moth-eaten, Moths, Piles, Riches, Rotted, Rotten, Treasures, Unclean, Wealth
Dictionary of Bible Themes
James 5:2

     4660   insects
     6142   decay

James 5:1-3

     5413   money, attitudes
     6106   addiction
     8779   materialism, nature of
     8812   riches, ungodly use

James 5:1-4

     5361   justice, human

James 5:1-5

     5399   luxury

James 5:1-6

     5450   poverty, spiritual
     8701   affluence
     8780   materialism, and sin

James 5:1-8

     5350   injustice, hated by God

James 5:2-3

     5591   treasure

Library
June the Twenty-Ninth Effectual Prayers
"The effectual fervent prayer of a righteous man availeth much." --JAMES v. 13-20. Or, as Weymouth translates it, "The heartfelt supplication of a righteous man exerts a mighty influence." Prayer may be empty words, with no more power than those empty shells which have been foisted upon the Turks in their war with the Balkan States. Firing empty shells! That is what many professed prayers really are; they have nothing in them, and they accomplish nothing. They are just forged upon the lips, and
John Henry Jowett—My Daily Meditation for the Circling Year

February the Twenty-Third the Process and the End
"Ye have seen the end of the Lord: that the Lord is very pitiful, and of tender mercy." --JAMES v. 7-11. And so we are bidden to be patient. "We must wait to the end of the Lord." The Lord's ends are attained through very mysterious means. Sometimes the means are in contrast to the ends. He works toward the harvest through winter's frost and snow. The maker of chaste and delicate porcelain reaches his lovely ends through an awful mortar, where the raw material of bone and clay is pounded into
John Henry Jowett—My Daily Meditation for the Circling Year

Against Rash and Vain Swearing.
"But above all things, my brethren, swear not." St. James v. 12. Among other precepts of good life (directing the practice of virtue and abstinence from sin) St. James doth insert this about swearing, couched in expression denoting his great earnestness, and apt to excite our special attention. Therein he doth not mean universally to interdict the use of oaths, for that in some cases is not only lawful, but very expedient, yea, needful, and required from us as a duty; but that swearing which
Isaac Barrow—Sermons on Evil-Speaking, by Isaac Barrow

"Who Will Rise up with Me against the Wicked?"
Ps. 94:16. 1. In all ages, men who neither feared God nor regarded man have combined together, and formed confederacies, to carry on the works of darkness. And herein they have shown themselves wise in their generation; for by this means they more effectually promoted the kingdom of their father the devil, than otherwise they could I have done. On the other hand, men who did fear God, and desire the happiness of their fellow-creatures, have, in every age, found it needful to join together, in order
John Wesley—Sermons on Several Occasions

The Blessing of God on Filial Piety.
"Therefore thus saith the Lord of hosts, the God of Israel, 'Jonadab, the son of Rechab, shall not want a man to stand before me forever.'" Israel were greatly depraved before the days of this prophet, who was sent to reprove and call them to repentance. The prophet faithfully discharged his trust; but labored to very little effect. The chiefs of the nation were offended at its warnings and predictions--rose up against him--shut him up in prison; yea in a dark dungeon, where he sank in the mire;
Andrew Lee et al—Sermons on Various Important Subjects

Conversion
Our text has in it, first of all, a principle involved--that of instrumentality.--"Brethren, if any of you do err from the truth, and one convert him; let him know that he who converteth a sinner from the error of his way, shall save a soul from death." Secondly, here is a general fact stated:--"He who converteth a sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins." And thirdly, there is a particular application of this fact made. "Brethren, if any
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

A visit to the Harvest Field
Our subject, to-night, will involve three or four questions: How does the husbandman wait? What does he wait for? What is has encouragement? What are the benefits of his patient waiting? Our experience is similar to his. We are husbandmen, so we have to toil hard, and we have to wait long: then, the hope that cheers, the fruit that buds and blossoms, and verily, too, the profit of that struggle of faith and fear incident to waiting will all crop up as we proceed. I. First, then, HOW DOES THE HUSBANDMAN
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

"Be Ye Therefore Sober, and Watch unto Prayer. "
1 Pet. iv. 7.--"Be ye therefore sober, and watch unto prayer." We now come to consider the coherence and connexion these duties have one to another. First, Prayer is the principal part of the Christian's employment, and sobriety and watchfulness are subordinate to it. "Be sober, and watch unto prayer." (1.) Prayer is such a tender thing that there is necessity of dieting the spirit unto it. That prayer may be in good health, a man must keep a diet and be sober, sobriety conduces so much to its
Hugh Binning—The Works of the Rev. Hugh Binning

Our God of the Impossible
"Behold I am the Lord, . . . is there anything too hard for ME?" (Jer. 32:27.) "Ah, Lord God! there is nothing too wonderful for thee" (Jer. 32:17, margin). THE following illustration of the truth, "What is impossible with man is possible with God," occurred while we were attending the Keswick Convention in England, in 1910. One evening my husband returned from an evening meeting, which I had not attended, and told me of a woman who had come to him in great distress. She had been an earnest
Rosalind Goforth—How I Know God Answers Prayer

Prevailing Prayer.
Text.--The effectual, fervent prayer of a righteous man availeth much.--James v. 16. THE last lecture referred principally to the confession of sin. To-night my remarks will be chiefly confined to the subject of intercession, or prayer. There are two kinds of means requisite to promote a revival; one to influence men, the other to influence God. The truth is employed to influence men, and prayer to move God. When I speak of moving God, I do not mean that God's mind is changed by prayer, or that his
Charles Grandison Finney—Lectures on Revivals of Religion

If it is Objected, that the Necessity which Urges us to Pray is not Always...
If it is objected, that the necessity which urges us to pray is not always equal, I admit it, and this distinction is profitably taught us by James: " Is any among you afflicted? let him pray. Is any merry? let him sing psalms" (James 5:13). Therefore, common sense itself dictates, that as we are too sluggish, we must be stimulated by God to pray earnestly whenever the occasion requires. This David calls a time when God "may be found" (a seasonable time); because, as he declares in several other
John Calvin—Of Prayer--A Perpetual Exercise of Faith

On the Whole, Since Scripture Places the Principal Part of Worship in the Invocation Of...
On the whole, since Scripture places the principal part of worship in the invocation of God (this being the office of piety which he requires of us in preference to all sacrifices), it is manifest sacrilege to offer prayer to others. Hence it is said in the psalm: "If we have forgotten the name of our God, or stretched out our hands to a strange god, shall not God search this out?" (Ps. 44:20, 21). Again, since it is only in faith that God desires to be invoked, and he distinctly enjoins us to frame
John Calvin—Of Prayer--A Perpetual Exercise of Faith

But Some Seem to be Moved by the Fact...
But some seem to be moved by the fact, that the prayers of saints are often said to have been heard. Why? Because they prayed. "They cried unto thee" (says the Psalmist), "and were delivered: they trusted in thee, and were not confounded" (Ps. 22:5). Let us also pray after their example, that like them we too may be heard. Those men, on the contrary, absurdly argue that none will be heard but those who have been heard already. How much better does James argue, "Elias was a man subject to like passions
John Calvin—Of Prayer--A Perpetual Exercise of Faith

Elijah, the Praying Prophet
"I have known men," says Goodwin--it must have been himself--"who came to God for nothing else but just to come to Him, they so loved Him. They scorned to soil Him and themselves with any other errand than just purely to be alone with Him in His presence. Friendship is best kept up, even among men, by frequent visits; and the more free and defecate those frequent visits are, and the less occasioned by business, or necessity, or custom they are, the more friendly and welcome they are."--Rev. Alexander
Edward M. Bounds—Prayer and Praying Men

Prayer Availeth Much
Prayer Availeth Much PRAYER AVAILETH MUCH ". . . The effectual fervent prayer of a righteous man availeth much." -- James 5:16 by Tony Marshall (T.M.) Anderson Published by The Advocate Publishing House Circleville, Ohio (No copyright or date of publication)
T. M. Anderson—Prayer Availeth Much

Prayer for and with Each Other.
"Confess your faults one to another and pray one for another, that ye may be healed. The effectual, fervent prayer of a righteous man availeth much."--James v. 16. Let our last article touch once more the key of love wherein the article preceding that of prayer was set. To speak of the Spirit's work in our prayers, omitting the intercession of the saints, betrays a lack of understanding concerning the Spirit of all grace. Prayer for others is quite different from prayer for ourselves. The latter
Abraham Kuyper—The Work of the Holy Spirit

On the Sacrament of Extreme Unction.
To this rite of anointing the sick our theologians have made two additions well worthy of themselves. One is, that they call it a sacrament; the other, that they make it extreme, so that it cannot be administered except to those who are in extreme peril of life. Perhaps--as they are keen dialecticians--they have so made it in relation to the first unction of baptism, and the two following ones of confirmation and orders. They have this, it is true, to throw in my teeth, that, on the authority of
Martin Luther—First Principles of the Reformation

Ancestry, Birth, Education, Environment: 1513(?)-1546
"November 24, 1572. "John Knox, minister, deceased, who had, as was alleged, the most part of the blame of all the sorrows of Scotland since the slaughter of the late Cardinal." It is thus that the decent burgess who, in 1572, kept The Diurnal of such daily events as he deemed important, cautiously records the death of the great Scottish Reformer. The sorrows, the "cumber" of which Knox was "alleged" to bear the blame, did not end with his death. They persisted in the conspiracies and rebellions
Andrew Lang—John Knox and the Reformation

Knox in Scotland: Lethington: Mary of Guise: 1555-1556
Meanwhile the Reformer returned to Geneva (April 1555), where Calvin was now supreme. From Geneva, "the den of mine own ease, the rest of quiet study," Knox was dragged, "maist contrarious to mine own judgement," by a summons from Mrs. Bowes. He did not like leaving his "den" to rejoin his betrothed; the lover was not so fervent as the evangelist was cautious. Knox had at that time probably little correspondence with Scotland. He knew that there was no refuge for him in England under Mary Tudor,
Andrew Lang—John Knox and the Reformation

Knox in the War of the Congregation: the Regent Attacked: Her Death: Catholicism Abolished, 1559-1560
Though the Regent was now to be deposed and attacked by armed force, Knox tells us that there were dissensions among her enemies. Some held "that the Queen was heavily done to," and that the leaders "sought another end than religion." Consequently, when the Lords with their forces arrived at Edinburgh on October 16, the local brethren showed a want of enthusiasm. The Congregation nevertheless summoned the Regent to depart from Leith, and on October 21 met at the Tolbooth to discuss her formal
Andrew Lang—John Knox and the Reformation

Knox and Queen Mary (Continued), 1561-1564
Had Mary been a mere high-tempered and high-spirited girl, easily harmed in health by insults to herself and her creed, she might now have turned for support to Huntly, Cassilis, Montrose, and the other Earls who were Catholic or "unpersuaded." Her great-grandson, Charles II., when as young as she now was, did make the "Start"--the schoolboy attempt to run away from the Presbyterians to the loyalists of the North. But Mary had more self-control. The artful Randolph found himself as hardly put to
Andrew Lang—John Knox and the Reformation

Whether a Man Can Merit the First Grace for Another
Whether a Man can Merit the First Grace for Another We proceed to the sixth article thus: 1. It seems that a man can merit the first grace for another. For the gloss on Matt. 9:2, "and Jesus, seeing their faith," etc., says: "How much is our own faith worth in the sight of God, if he values the faith of one so highly that he heals another both inwardly and outwardly!" Now it is by the first grace that a man is healed inwardly. One man can therefore merit the first grace for another. 2. Again, the
Aquinas—Nature and Grace

Whether one Can Hope for the Eternal Blessedness of Another
Whether One can Hope for the Eternal Blessedness of Another We proceed to the third article thus: 1. It seems that one can hope for the eternal blessedness of another. For the apostle says in Phil. 1:6: "Being confident of this very thing, that he which hath begun a good work in you will perform [61] it until the day of Jesus Christ." Now the perfection of that day will be eternal blessedness. One can therefore hope for the eternal blessedness of another. 2. Again, that for which we pray to God,
Aquinas—Nature and Grace

Whether it is Lawful to Swear?
Objection 1: It would seem that it is not lawful to swear. Nothing forbidden in the Divine Law is lawful. Now swearing is forbidden (Mat. 5:34), "But I say to you not to swear at all"; and (James 5:12), "Above all things, my brethren, swear not." Therefore swearing is unlawful. Objection 2: Further, whatever comes from an evil seems to be unlawful, because according to Mat. 7:18, "neither can an evil tree bring forth good fruit." Now swearing comes from an evil, for it is written (Mat. 5:37): "But
Saint Thomas Aquinas—Summa Theologica

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