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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 (1Ti_5:18). τῶν ἀμησάντων ( ἀμᾷν = θερίζειν , in the N. T. ἅπ . λεγ .) τὰς χώρας ὑμῶν ] χώρα = fields, as in Luk_12:16; Joh_4:35.
In the following words, expositors conjoin ἀφʼ ὑμῶν with ἀπεστερημένος ( ἀποστερέω , to keep back, Plato, Gorg. 519c, so also LXX. Mal_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. Gen_4:10 : φωνὴ αἵματος … βοᾷ … ἐκ τῆς γῆς ; Exo_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. Lev_19:13; Deu_24:14; Jer_22:13; particularly also Mal_3:5 : ἔσομαι μάρτυς ταχὺς ἐπὶ … τοὺς 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. Gen_4:10.
In the following words it is stated that the cry has been heard by God; comp. on this expression, particularly Psa_18:7; Isa_5:9 : ἠκούσθη εἰς τὰ ὦτα κυρίου σαβαὼθ ταῦτα ; besides Gen_18:21; Gen_19:13; Exo_2:23 f., Exo_3:9, Exo_22:22 f.; 2Sa_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 éÀäÉåÈä öÀáÈàåÉú , often occurring in the LXX., particularly in Isaiah; in other places the LXX. have κύριος παντοκράτωρ , 2Sa_5:10; 2Sa_7:27, or κύριος τῶν δυνάμεων , Psa_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.”