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Jam_5:1. That here the same persons are meant as in chap. Jam_4:13, and not others, has already been observed on that passage: by ἄγε νῦν , the ἄγε νῦν of that passage is again resumed.[214]
οἱ πλούσιοι ] see chap. Jam_1:10, Jam_2:6-7; the expression is not to be taken in a symbolical, but in its literal meaning (against Lange).
κλαύσατε ὀλολύζοντες κ . τ . λ .] κλαύσατε is not here to be understood, as in chap. Jam_4:9, of the tears of repentance (Estius, Hornejus, Laurentius, de Wette, and others), for there is no intimation of a call to repentance. Correctly Calvin: falluntur qui Jacobum hic exhortari ad poenitentiam divites putant; mihi simplex magis denuntiatio judicii Dei videtur, qua eos terrere voluit absque spe veniae.[215] James already sees the judgment coming upon the rich, therefore the call κλαύσατε ; that for which they should weep are the ταλαιπωρίαι which threatened them.[216]
The imperative is not here used instead of the future (Semler: stilo prophetico imperat, ut rem certissimam demonstret, flebitis; Schneckenburger: aoristus imperativi rem mox certoque eventuram designat), but is to be retained in its full force. The imperative expresses not what they will do, but what they shall even now do, because their ταλαιπωρίαι are nigh. The union of the imperative κλαύσατε with the participle ὀλολύζοντες is not an imitation of the frequent combination of the finite verb with the infinite absolute of the same verb in the Hebrew (Schneckenburger), since here two different verbs are united together (de Wette, Wiesinger); also ὀλολύζειν has not the same meaning as κλαίειν , but, as expressive of a more vehement affection, is added for the sake of strength. ὀλολύζειν frequently in the O. T., Isa_13:6; Isa_14:31; Isa_15:3 ( ὀλολύζετε μετά κλαυθμοῦ ), and in other places, and indeed chiefly used in reference to the impending divine judgment (Isa_13:6 : ὀλολύζετε , ἐγγὺς γὰρ ἡμέρα κυρίου ). Calvin: est quidem et suus poenitentiae luctus, sed qui mixtus consolatione, non ad ululatum usque procedit.
ἐπὶ ταῖς ταλαιπωρίαις ὑμῶν ] for your miseries, i.e. the miseries destined for you, namely, the miseries of the judgment; see Jam_5:3 : ἐν ἐσχάταις ἡμέραις ; Jam_5:7 : ἡ παρουσία τοῦ κυρίου . Thomas Aquinas, Grotius, Mill, Benson, Michaelis, Stier, Lange, Bouman refer this to the then impending destruction of Jerusalem; they are so far right, as the destruction of Jerusalem and the last judgment had not as yet been distinguished in representation;[217] but it is incorrect to refer it to the judgment itself, rather than to the miseries which will precede the advent of Christ; or with Hottinger, to find here only a description of the inconstancy of prosperity.
ταῖς ἐπερχομέναις ] not sc. ὑμῖν (Luther: your misery which will come upon you; so also de Wette, Lange, and others), but the impending, already threatening miseries; comp. Eph_2:7.
[214] Whilst de Wette, Wiesinger, and others understand by the rich here addressed Christians, Stier has correctly recognised that such are here addressed “who are outside of the Christian church,” namely, those already mentioned in chap. Jam_2:6-7, who practise violence on you, the confessors of the Lord of glory. His remark is also striking: “To them James predicts as a prophet, and entirely in the style of the old prophets, the impending judgment.”
[215] “Wiesinger indeed concedes the point to Calvin, but only in words; for “the design of James, as in the case of the prophets of the O. T., is certainly nothing else than that of moving them by such a threat if possible yet to turn.” If James has this design in these words, he has certainly not indicated it.
[216] That James by this intends the end of the Roman Empire (Hengstenberg), is proved neither from the Epistle of Peter, nor from Revelation 18, nor from any other indications in this Epistle.
[217] Wiesinger: “The question whether James thought on the destruction of Jerusalem or on the advent of Messiah is an anachronism; for to him both of these events occur together.”