Deu 32:34, Jam 5:3 | MHC | STEP | 26 I said, I would scatter them into corners, I would make the remembrance of them to cease from among men: 27 Were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely, and lest they should say, Our hand is high, and the L ORD hath not done all this. 28 For they are a nation void of counsel, neither is there any understanding in them. 29 O that they were wise, that they understood this, that they would consider their latter end! 30 How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the L ORD had shut them up? 31 For their rock is not as our Rock, even our enemies themselves being judges. 32 For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter: 33 Their wine is the poison of dragons, and the cruel venom of asps. 34 Is not this laid up in store with me, and sealed up among my treasures? 35 To me belongeth vengeance, and recompence; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. 36 For the L ORD shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up, or left. 37 And he shall say, Where are their gods, their rock in whom they trusted, 38 Which did eat the fat of their sacrifices, and drank the wine of their drink offerings? let them rise up and help you, and be your protection. After many terrible threatenings of deserved wrath and vengeance, we have here surprising intimations of mercy, undeserved mercy, which rejoices against judgment, and by which it appears that God has no pleasure in the death of sinners, but would rather they should turn and live. I. In jealousy for his own honour, he will not make a full end of them, . 1. It cannot be denied but that they deserved to be utterly ruined, and that their remembrance should be made to cease from among men, so that the name of an Israelite should never be known but in history; for they were a nation void of counsel ( ), the most sottish inconsiderate people that ever were, that would not believe the gory of God, though they saw it, nor understand his loving kindness, though they tasted it and lived upon it. Of those who could cast off such a God, such a law, such a covenant, for vain and dunghill-deities, it might truly be said, There is no understanding in them. 2. It would have been an easy thing with God to ruin them and blot out the remembrance of them; when the greatest part of them were cut off by the sword, it was but scattering the remnant into some remote obscure corners of the earth, where they should never have been heard of any more, and the thing had been done. See . God can destroy those that are most strongly fortified, disperse those that are most closely united, and bury those names in perpetual oblivion that have been most celebrated. 3. Justice demanded it: I said I would scatter them. It is fit those should be cut off from the earth that have cut themselves off from their God; why should they not be dealt with according to their deserts? 4. Wisdom considered the pride and insolence of the enemy, which would take occasion from the ruin of a people that had been so dear to God, and for whom he had done such great things, to reflect upon God and to imagine that because they had got the better of Israel they had carried the day against the God of Israel: The adversaries will say, Our hand is high, high indeed, when it has been too high for those whom God himself fought for; nor will they consider that the Lord has done all this, but will dream that they have done it in despite of him, as if the God of Israel were as weak and impotent, and as easily run down, as the pretended deities of other nations. 5. In consideration of this, Mercy prevails for the sparing of a remnant and the saving of that unworthy people from utter ruin: I feared the wrath of the enemy. It is an expression after the manner of men; it is certain that God fears no man's wrath, but he acted in this matter as if he had feared it. Those few good people in Israel that had a concern for the honour of God's name feared the wrath of the enemy in this instance more than in any other, as Joshua ( ), and David often; and, because they feared it, God himself is said to fear it. He needed not Moses to plead it with him, but reminded himself of it: What will the Egyptians say? Let all those whose hearts tremble for the ark of God and his Israel comfort themselves with this, that God will work for his own name, and will not suffer it to be profaned and polluted: how much soever we deserve to be disgraced, God will never disgrace the throne of his glory. II. In concern for their welfare, he earnestly desires their conversion; and, in order to that, their serious consideration of their latter end, . Observe, 1. Though God had pronounced them a foolish people and of no understanding, yet he wishes they were wise, as , O that there were such a heart in them! and , You fools, when will you be wise? God delights not to see sinners ruin themselves, but desires they will help themselves; and, if they will, he is ready to help them. 2. It is a great piece of wisdom, and will contribute much to the return of sinners to God, seriously to consider the latter end, or the future state. It is here meant particularly of that which God by Moses had foretold concerning this people in the latter days: but it may be applied more generally. We ought to understand and consider, (1.) The latter end of life, and the future state of the soul. To think of death as our removal from a world of sense to a world of spirits, the final period of our state of trial and probation, and our entrance upon an unchangeable state of recompence and retribution. (2.) The latter end of sin, and the future state of those that live and die in it. O that men would consider the happiness they will lose, and the misery they will certainly plunge themselves into, if they go on still in their trespasses, what will be in the end thereof, . Jerusalem forgot this, and therefore came down wonderfully, . III. He calls to mind the great things he had done for them formerly, as a reason why he should not quite cast them off. This seems to be the meaning of that ( ), "How should one Israelite have been too hard for a thousand Canaanites, as they have been many a time, but that God, who is greater than all gods, fought for them!" And so it corresponds with that, . When he was turned to be their enemy, as here, and fought against them for their sins, then he remembered the days of old, saying, Where is he that brought them out of the sea? So here, his arm begins to awake as in the days of old against the wrath of the enemy, . There was a time when the enemies of Israel were sold by their own rock, that is, their own idol-gods, who could not help them, but betrayed them, because Jehovah, the God of Israel, had shut them up as sheep for the slaughter. For the enemies themselves must own that their gods were a very unequal match for the God of Israel. For their vine is of the vine of Sodom, . This must be meant of the enemies of Israel, who fell so easily before the sword of Israel because they were ripe for ruin, and the measure of their iniquity was full. Yet these verses may be understood of the strange prevalency of the enemies of Israel against them, when God made use of them as the rod of his anger, . "How should one Canaanite chase a thousand Israelites" (as it is threatened against those that trust to Egypt for help, , One thousand shall flee at the rebuke of one ) "unless Israel's rock had deserted them and given them up." For otherwise, however they may impute their power to their gods ( ), as the Philistines imputed their victory to Dagon, it is certain the enemies' rock could not have prevailed against the rock of Israel; God would soon have subdued their enemies ( ), but that the wickedness of Israel delivered them into their hands. For their vine, that is, Israel's, is of the vine of Sodom, . They were planted a choice vine, wholly a right seed, but by sin had become the degenerate plant of a strange vine ( ), and not only transcribed the iniquity of Sodom, but outdid it, . God called them his vineyard, his pleasant plant, . But their fruits were, 1. Very offensive, and displeasing to God, bitter as gall. 2 Very malignant, and pernicious one to another, like the cruel venom of asps. Some understand this of their punishment; their sin would be bitterness in the latter end ( ), it would bite like a serpent and sting like an adder, . IV. He resolves upon the destruction of those at last that had been their persecutors and oppressors. When the cup of trembling goes round, the king of Babel shall pledge it at last, , and see . The day is coming when the judgment that began at the house of God shall end with the sinner and ungodly, . God will in due time bring down the church's enemies. 1. In displeasure against their wickedness, which he takes notice of, and keeps an account of, . "Is not this implacable fury of theirs against Israel laid up in store with me, to be reckoned for hereafter, when it shall be made to appear that to me belongs vengeance? " Some understand it of the sin of Israel, especially their persecuting the prophets, which was laid up in store against them from the blood of righteous Abel, . However it teaches us that the wickedness of the wicked is all laid up in store with God. (1.) He observes it, . He knows both what the vine is and what the grapes are, what is the temper of the mind and what are the actions of life. (2.) He keeps a record of it both in his own omniscience and in the sinner's conscience; and this is sealed up among his treasures, which denotes both safety and secresy: these books cannot be lost, nor will they be opened till the great day. See . (3.) He often delays the punishment of sin for a great while; it is laid up in store, till the measure be full, and the day of divine patience has expired. See . (4.) There is a day of reckoning coming, when all the treasures of guilt and wrath will be broken up, and the sin of sinners shall surely find them out. [1.] The thing itself will certainly be done, for the Lord is a God to whom vengeance belongs, and therefore he will repay, . This is quoted by the apostle to show the severity of God's wrath against those that revolt from the faith of Christ, . [2.] It will be done in due time, in the best time; nay, it will be done in a short time. The day of their calamity is at hand; and, though it may seem to tarry, it lingers not, it slumbers not, but makes haste. In one hour, shall the judgment of Babylon come. 2. He will do it in compassion to his own people, who, though they had greatly provoked him, yet stood in relation to him, and their misery appealed to his mercy ( ): The Lord shall judge his people,. that is, judge for them against their enemies, plead their cause, and break the yoke of oppression under which they had long groaned, repenting himself for his servants; not changing his mind, but changing his way, and fighting for them, as he had fought against them, when he sees that their power is gone. This plainly points at the deliverances God wrought for Israel by the judges out of the hands of those to whom he had sold them for their sins (see ), and how his soul was grieved for the misery of Israel ( ), and this when they were reduced to the last extremity. God helped them when they could not help themselves; for there was none shut up or left; that is, none that dwelt either in cities or walled towns, in which they were shut up, nor any that dwelt in scattered houses in the country, in which they were left at a distance from neighbours. Note, God's time to appear for the deliverance of his people is when things are at the worst with them. God tries his people's faith, and stirs up prayer, by letting things go to the worst, and then magnifies his own power, and fills the faces of his enemies with shame and the hearts of his people with so much the greater joy, by rescuing them out of extremity as brands out of the burning. 3. He will do it in contempt and to the reproach of idol-gods, . Where are their gods? Two ways it may be understood: (1.) That God would do that for his people which the idols they had served could not do for them. They had forsaken God, and been very liberal in their sacrifices to idols, had brought to their altars the fat of their sacrifices and the wine of their drink-offerings, which they supposed their deities to feed upon and on which they feasted with them. "Now," says God, "will these gods you have made your court to, at so great an expense, help you in your distress, and so repay you for all your charges in their service? Go get you to the gods you have served, and let them deliver you, . This is intended to convince them of their folly in forsaking a God that could help them for gods that could not, and so to bring them to repentance and qualify them for deliverance. When the adulteress shall follow after her lovers and not overtake them, pray to her idols and receive no kindness from them, then she shall say, I will go and return to my first husband, . See . Or, (2.) That God would do that against his enemies which the idols they had served could not save them from, Sennacherib and Nebuchadnezzar boldly challenged the God of Israel to deliver his worshippers ( ), and he did deliver them, to the confusion of their enemies. But the God of Israel challenged Bel and Nebo to deliver their worshippers, to rise up and help them, and to be their protection ( ); but they were so far from helping them that they themselves, that is, their images, which was all that was of them, went into captivity, . Note, Those who trust to any rock but God will find it sand in the day of their distress; it will fail them when they most need it.

Deuteronomy 32:34

26 I said, I would scatter them into corners, I would make the remembrance of them to cease from among men: 27 Were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely, and lest they should say, Our hand is high, and the LORD hath not done all this. 28 For they are a nation void of counsel, neither is there any understanding in them. 29 O that they were wise, that they understood this, that they would consider their latter end! 30 How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the LORD had shut them up? 31 For their rock is not as our Rock, even our enemies themselves being judges. 32 For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter: 33 Their wine is the poison of dragons, and the cruel venom of asps. 34 Is not this laid up in store with me, and sealed up among my treasures? 35 To me belongeth vengeance, and recompence; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. 36 For the LORD shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up, or left. 37 And he shall say, Where are their gods, their rock in whom they trusted, 38 Which did eat the fat of their sacrifices, and drank the wine of their drink offerings? let them rise up and help you, and be your protection.

After many terrible threatenings of deserved wrath and vengeance, we have here surprising intimations of mercy, undeserved mercy, which rejoices against judgment, and by which it appears that God has no pleasure in the death of sinners, but would rather they should turn and live.

I. In jealousy for his own honour, he will not make a full end of them, v. 26-28. 1. It cannot be denied but that they deserved to be utterly ruined, and that their remembrance should be made to cease from among men, so that the name of an Israelite should never be known but in history; for they were a nation void of counsel (v. 28), the most sottish inconsiderate people that ever were, that would not believe the gory of God, though they saw it, nor understand his loving kindness, though they tasted it and lived upon it. Of those who could cast off such a God, such a law, such a covenant, for vain and dunghill-deities, it might truly be said, There is no understanding in them. 2. It would have been an easy thing with God to ruin them and blot out the remembrance of them; when the greatest part of them were cut off by the sword, it was but scattering the remnant into some remote obscure corners of the earth, where they should never have been heard of any more, and the thing had been done. See Ezek. v. 12. God can destroy those that are most strongly fortified, disperse those that are most closely united, and bury those names in perpetual oblivion that have been most celebrated. 3. Justice demanded it: I said I would scatter them. It is fit those should be cut off from the earth that have cut themselves off from their God; why should they not be dealt with according to their deserts? 4. Wisdom considered the pride and insolence of the enemy, which would take occasion from the ruin of a people that had been so dear to God, and for whom he had done such great things, to reflect upon God and to imagine that because they had got the better of Israel they had carried the day against the God of Israel: The adversaries will say, Our hand is high, high indeed, when it has been too high for those whom God himself fought for; nor will they consider that the Lord has done all this, but will dream that they have done it in despite of him, as if the God of Israel were as weak and impotent, and as easily run down, as the pretended deities of other nations. 5. In consideration of this, Mercy prevails for the sparing of a remnant and the saving of that unworthy people from utter ruin: I feared the wrath of the enemy. It is an expression after the manner of men; it is certain that God fears no man's wrath, but he acted in this matter as if he had feared it. Those few good people in Israel that had a concern for the honour of God's name feared the wrath of the enemy in this instance more than in any other, as Joshua (Josh. vii. 9), and David often; and, because they feared it, God himself is said to fear it. He needed not Moses to plead it with him, but reminded himself of it: What will the Egyptians say? Let all those whose hearts tremble for the ark of God and his Israel comfort themselves with this, that God will work for his own name, and will not suffer it to be profaned and polluted: how much soever we deserve to be disgraced, God will never disgrace the throne of his glory.

II. In concern for their welfare, he earnestly desires their conversion; and, in order to that, their serious consideration of their latter end, v. 29. Observe, 1. Though God had pronounced them a foolish people and of no understanding, yet he wishes they were wise, as Deut. v. 29, O that there were such a heart in them! and Ps. xciv. 8, You fools, when will you be wise? God delights not to see sinners ruin themselves, but desires they will help themselves; and, if they will, he is ready to help them. 2. It is a great piece of wisdom, and will contribute much to the return of sinners to God, seriously to consider the latter end, or the future state. It is here meant particularly of that which God by Moses had foretold concerning this people in the latter days: but it may be applied more generally. We ought to understand and consider, (1.) The latter end of life, and the future state of the soul. To think of death as our removal from a world of sense to a world of spirits, the final period of our state of trial and probation, and our entrance upon an unchangeable state of recompence and retribution. (2.) The latter end of sin, and the future state of those that live and die in it. O that men would consider the happiness they will lose, and the misery they will certainly plunge themselves into, if they go on still in their trespasses, what will be in the end thereof, Jer. v. 31. Jerusalem forgot this, and therefore came down wonderfully, Lam. i. 9.

III. He calls to mind the great things he had done for them formerly, as a reason why he should not quite cast them off. This seems to be the meaning of that (v. 30, 31), "How should one Israelite have been too hard for a thousand Canaanites, as they have been many a time, but that God, who is greater than all gods, fought for them!" And so it corresponds with that, Isa. lxiii. 10, 11. When he was turned to be their enemy, as here, and fought against them for their sins, then he remembered the days of old, saying, Where is he that brought them out of the sea? So here, his arm begins to awake as in the days of old against the wrath of the enemy, Ps. cxxxviii. 7. There was a time when the enemies of Israel were sold by their own rock, that is, their own idol-gods, who could not help them, but betrayed them, because Jehovah, the God of Israel, had shut them up as sheep for the slaughter. For the enemies themselves must own that their gods were a very unequal match for the God of Israel. For their vine is of the vine of Sodom, v. 32, 33. This must be meant of the enemies of Israel, who fell so easily before the sword of Israel because they were ripe for ruin, and the measure of their iniquity was full. Yet these verses may be understood of the strange prevalency of the enemies of Israel against them, when God made use of them as the rod of his anger, Isa. x. 5, 6. "How should one Canaanite chase a thousand Israelites" (as it is threatened against those that trust to Egypt for help, Isa. xxx. 17, One thousand shall flee at the rebuke of one) "unless Israel's rock had deserted them and given them up." For otherwise, however they may impute their power to their gods (Hab. i. 11), as the Philistines imputed their victory to Dagon, it is certain the enemies' rock could not have prevailed against the rock of Israel; God would soon have subdued their enemies (Ps. lxxxi. 14), but that the wickedness of Israel delivered them into their hands. For their vine, that is, Israel's, is of the vine of Sodom, v. 32, 33. They were planted a choice vine, wholly a right seed, but by sin had become the degenerate plant of a strange vine (Jer. ii. 21), and not only transcribed the iniquity of Sodom, but outdid it, Ezek. xvi. 48. God called them his vineyard, his pleasant plant, Isa. v. 7. But their fruits were, 1. Very offensive, and displeasing to God, bitter as gall. 2 Very malignant, and pernicious one to another, like the cruel venom of asps. Some understand this of their punishment; their sin would be bitterness in the latter end (2 Sam. ii. 26), it would bite like a serpent and sting like an adder, Job xx. 14; Prov. xxiii. 32.

IV. He resolves upon the destruction of those at last that had been their persecutors and oppressors. When the cup of trembling goes round, the king of Babel shall pledge it at last, Jer. xxv. 26, and see Isa. li. 22, 23. The day is coming when the judgment that began at the house of God shall end with the sinner and ungodly, 1 Pet. iv. 17, 18. God will in due time bring down the church's enemies.

1. In displeasure against their wickedness, which he takes notice of, and keeps an account of, v. 34, 35. "Is not this implacable fury of theirs against Israel laid up in store with me, to be reckoned for hereafter, when it shall be made to appear that to me belongs vengeance?" Some understand it of the sin of Israel, especially their persecuting the prophets, which was laid up in store against them from the blood of righteous Abel, Matt. xxiii. 35. However it teaches us that the wickedness of the wicked is all laid up in store with God. (1.) He observes it, Ps. xc. 8. He knows both what the vine is and what the grapes are, what is the temper of the mind and what are the actions of life. (2.) He keeps a record of it both in his own omniscience and in the sinner's conscience; and this is sealed up among his treasures, which denotes both safety and secresy: these books cannot be lost, nor will they be opened till the great day. See Hos. xiii. 12. (3.) He often delays the punishment of sin for a great while; it is laid up in store, till the measure be full, and the day of divine patience has expired. See Job xxi. 28-30. (4.) There is a day of reckoning coming, when all the treasures of guilt and wrath will be broken up, and the sin of sinners shall surely find them out. [1.] The thing itself will certainly be done, for the Lord is a God to whom vengeance belongs, and therefore he will repay, Isa. lix. 18. This is quoted by the apostle to show the severity of God's wrath against those that revolt from the faith of Christ, Heb. x. 30. [2.] It will be done in due time, in the best time; nay, it will be done in a short time. The day of their calamity is at hand; and, though it may seem to tarry, it lingers not, it slumbers not, but makes haste. In one hour, shall the judgment of Babylon come.

2. He will do it in compassion to his own people, who, though they had greatly provoked him, yet stood in relation to him, and their misery appealed to his mercy (v. 36): The Lord shall judge his people,. that is, judge for them against their enemies, plead their cause, and break the yoke of oppression under which they had long groaned, repenting himself for his servants; not changing his mind, but changing his way, and fighting for them, as he had fought against them, when he sees that their power is gone. This plainly points at the deliverances God wrought for Israel by the judges out of the hands of those to whom he had sold them for their sins (see Judg. ii. 11-18), and how his soul was grieved for the misery of Israel (Judg. x. 16), and this when they were reduced to the last extremity. God helped them when they could not help themselves; for there was none shut up or left; that is, none that dwelt either in cities or walled towns, in which they were shut up, nor any that dwelt in scattered houses in the country, in which they were left at a distance from neighbours. Note, God's time to appear for the deliverance of his people is when things are at the worst with them. God tries his people's faith, and stirs up prayer, by letting things go to the worst, and then magnifies his own power, and fills the faces of his enemies with shame and the hearts of his people with so much the greater joy, by rescuing them out of extremity as brands out of the burning.

3. He will do it in contempt and to the reproach of idol-gods, v. 37, 38. Where are their gods? Two ways it may be understood: (1.) That God would do that for his people which the idols they had served could not do for them. They had forsaken God, and been very liberal in their sacrifices to idols, had brought to their altars the fat of their sacrifices and the wine of their drink-offerings, which they supposed their deities to feed upon and on which they feasted with them. "Now," says God, "will these gods you have made your court to, at so great an expense, help you in your distress, and so repay you for all your charges in their service? Go get you to the gods you have served, and let them deliver you, Judg. x. 14. This is intended to convince them of their folly in forsaking a God that could help them for gods that could not, and so to bring them to repentance and qualify them for deliverance. When the adulteress shall follow after her lovers and not overtake them, pray to her idols and receive no kindness from them, then she shall say, I will go and return to my first husband, Hos. ii. 7. See Isa. xvi. 12; Jer. ii. 27, 28. Or, (2.) That God would do that against his enemies which the idols they had served could not save them from, Sennacherib and Nebuchadnezzar boldly challenged the God of Israel to deliver his worshippers (Isa. xxxvii. 10; Dan. iii. 15), and he did deliver them, to the confusion of their enemies. But the God of Israel challenged Bel and Nebo to deliver their worshippers, to rise up and help them, and to be their protection (Isa. xlvii. 12, 13); but they were so far from helping them that they themselves, that is, their images, which was all that was of them, went into captivity, Isa. xlvi. 1, 2. Note, Those who trust to any rock but God will find it sand in the day of their distress; it will fail them when they most need it.

James 5:3

1 Go to now, ye rich men, weep and howl for your miseries that shall come upon you. 2 Your riches are corrupted, and your garments are motheaten. 3 Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days. 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. 5 Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. 6 Ye have condemned and killed the just; and he doth not resist you. 7 Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. 8 Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh. 9 Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door. 10 Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience. 11 Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy.

The apostle is here addressing first sinners and then saints.

I. Let us consider the address to sinners; and here we find James seconding what his great Master had said: Woe unto you that are rich; for you have received your consolation, Luke vi. 24. The rich people to whom this word of warning was sent were not such as professed the Christian religion, but the worldly and unbelieving Jews, such as are here said to condemn and kill the just, which the Christians had no power to do; and though this epistle was written for the sake of the faithful, and was sent principally to them, yet, by an apostrophe, the infidel Jews may be well supposed here spoken to. They would not hear the word, and therefore it is written, that they might read it. It is observable, in the very first inscription of this epistle, that it is not directed, as Paul's epistles were, to the brethren in Christ, but, in general, to the twelve tribes; and the salutation is not, grace and peace from Christ, but, in general, greeting, ch. i. 1. The poor among the Jews received the gospel, and many of them believed; but the generality of the rich rejected Christianity, and were hardened in their unbelief, and hated and persecuted those who believed on Christ. To these oppressing, unbelieving, persecuting, rich people, the apostle addresses himself in the first six verses.

1. He foretels the judgments of God that should come upon them, v. 1-3. they should have miseries come upon them, and such dreadful miseries that the very apprehension of them was enough to make them weep and howl--misery that should arise from the very things in which they placed their happiness, and misery that should be completed by these things witnessing against them at the last, to their utter destruction; and they are now called to reason upon and thoroughly to weigh the matter, and to think how they will stand before God in judgment: Go to now, you rich men. (1.) "You may be assured of this that very dreadful calamities are coming upon you, calamities that shall carry nothing of support nor comfort in them, but all misery, misery in time, misery to eternity, misery in your outward afflictions, misery in your inward frame and temper of mind, misery in this world, misery in hell. You have not a single instance of misery only coming upon you, but miseries. The ruin of your church and nation is at hand; and there will come a day of wrath, when riches shall not profit men, but all the wicked shall be destroyed." (2.) The very apprehension of such miseries as were coming upon them is enough to make them weep and howl. Rich men are apt to say to themselves (and others are ready to say to them), Eat, drink, and be merry; but God says, Weep and howl. It is not said, Weep and repent, for this the apostle does not expect from them (he speaks in a way of denouncing rather than admonishing); but, "Weep and howl, for when your doom comes there will be nothing but weeping, and wailing, and gnashing of teeth." Those who live like beasts are called howl like such. Public calamities are most grievous to rich people, who live in pleasure, and are secure and sensual; and therefore they shall weep and howl more than other people for the miseries that shall come upon them. (3.) Their misery shall arise from the very things in which they placed their happiness. "Corruption, decay, rust, and ruin, will come upon all your goodly things: Your riches are corrupted and your garments are moth-eaten, v. 2. Those things which you now inordinately affect will hereafter insupportably wound you: they will be of no worth, of no use to you, but, on the contrary, will pierce you through with many sorrows; for," (4.) "They will witness against you, and they will eat your flesh as it were fire," v. 3. Things inanimate are frequently represented in scripture as witnessing against wicked men. Heaven, earth, the stones of the field, the production of the ground, and here the very rust and canker of ill-gotten and ill-kept treasures, are said to witness against impious rich men. They think to heap up treasure for their latter days, to live plentifully upon when they come to be old; but, alas! they are only heaping up treasures to become a prey to others (as the Jews had all taken from them by the Romans), and treasures that will prove at last to be only treasures of wrath, in the day of the revelation of the righteous judgment of God. Then shall their iniquities, in the punishment of them, eat their flesh as it were with fire. In the ruin of Jerusalem, many thousands perished by fire; in the last judgment the wicked shall be condemned to everlasting burnings, prepared for the devil and his angels. The Lord deliver us from the portion of wicked rich men! and, in order to this, let us take care that we do not fall into their sins, which we are next to consider.

2. The apostle shows what those sins are which should bring such miseries. To be in so deplorable a condition must doubtless be owing to some very heinous crimes. (1.) Covetousness is laid to the charge of this people; they laid by their garments till they bred moths and were eaten; they hoarded up their gold and silver till they were rusty and cankered. It is a very great disgrace to these things that they carry in them the principles of their own corruption and consumption--the garment breeds the moth that frets it, the gold and silver breeds the canker that eats it; but the disgrace falls most heavily upon those who hoard and lay up these things till they come to be thus corrupted, and cankered, and eaten. God gives us our worldly possessions that we may honour him and do good with them; but if, instead of this, we sinfully hoard them up, thorough and undue affection towards them, or a distrust of the providence of God for the future, this is a very heinous crime, and will be witnessed against by the very rust and corruption of the treasure thus heaped together. (2.) Another sin charged upon those against whom James writes is oppression: Behold, the hire of the labourers, who have reaped down your fields, which is of you kept back by fraud, crieth, &c., v. 4. Those who have wealth in their hands get power into their hands, and then they are tempted to abuse that power to oppress such as are under them. The rich we here find employing the poor in their labours, and the rich have as much need of the labours of the poor as the poor have of wages from the rich, and could as ill be without them; but yet, not considering this, they kept back the hire of the labourers; having power in their hands, it is probable that they made as hard bargains with the poor as they could, and even after that would not make good their bargains as they should have done. This is a crying sin, an iniquity that cries so as to reach the ears of God; and, in this case, God is to be considered as the Lord of sabaoth, or the Lord of hosts, Kyriou sabaoth, a phrase often used in the Old-Testament, when the people of God were defenseless and wanted protection, and when their enemies were numerous and powerful. The Lord of hosts, who has all ranks of beings and creatures at his disposal, and who sets all in their several places, hears the oppressed when they cry by reason of the cruelty or injustice of the oppressor, and he will give orders to some of those hosts that are under him (angels, devils, storms, distempers, or the like) to avenge the wrongs done to those who are dealt with unrighteously and unmercifully. Take heed of this sin of defrauding and oppressing, and avoid the very appearances of it. (3.) Another sin here mentioned is sensuality and voluptuousness. You have lived in pleasure on the earth, and been wanton, v. 5. God does not forbid us to use pleasure; but to live in them as if we lived for nothing else is a very provoking sin; and to do this on the earth, where we are but strangers and pilgrims, where we are but to continue for a while, and where we ought to be preparing for eternity--this, this is a grievous aggravation of the sin of voluptuousness. Luxury makes people wanton, as in Hos. xiii. 6, According to their pasture, so were they filled; they were filled, and their heart was exalted; therefore have they forgotten me. Wantonness and luxury are commonly the effects of great plenty and abundance; it is hard for people to have great plenty and abundance; it is hard for people to have great estates, and not too much indulge themselves in carnal, sensual pleasures: "You have nourished your hearts as in a day of slaughter: you live as if it were every day a day of sacrifices, a festival; and hereby your hearts are fattened and nourished to stupidity, dulness, pride, and an insensibility to the wants and afflictions of others." Some may say, "What harm is there in good cheer, provided people do not spend above what they have?" What! Is it no harm for people to make gods of their bellies, and to give all to these, instead of abounding in acts of charity and piety? Is it no harm for people to unfit themselves for minding the concerns of their souls, by indulging the appetites of their bodies? Surely that which brought flames upon Sodom, and would bring these miseries for which rich men are here called to weep and howl, must be a heinous evil! Pride, and idleness, and fullness of bread, mean the same thing with living in pleasure, and being wanton, and nourishing the heart as in a day of slaughter. (4.) Another sin here charged on the rich is persecution: You have condemned and killed the just, and he doth not resist you, v. 6. This fills up the measure of their iniquity. They oppressed and acted very unjustly, to get estates; when they had them, they gave way to luxury and sensuality, till they had lost all sense and feeling of the wants or afflictions of others; and then they persecute and kill without remorse. They pretend to act legally indeed, they condemn before they kill; but unjust prosecutions, whatever colour of law they may carry in them, will come into the reckoning when God shall make inquisition for blood, as well as massacres and downright murders. Observe here, The just may be condemned and killed: but then again observe, When such do suffer, and yield without resistance to the unjust sentence of oppressors, this is marked by God, to the honour of the sufferers and the infamy of their persecutors; this commonly shows that judgments are at the door, and we may certainly conclude that a reckoning-day will come, to reward the patience of the oppressed and to break to pieces the oppressor. Thus far the address to sinners goes.

II. We have next subjoined an address to saints. Some have been ready to despise or to condemn this way of preaching, when ministers, in their application, have brought a word to sinners, and a word to saints; but, from the apostle's here taking this method, we may conclude that this is the best way rightly to divide the word of truth. From what has been said concerning wicked and oppressing rich men, occasion is given to administer comfort to God's afflicted people: "Be patient therefore; since God will send such miseries on the wicked, you may see what is your duty, and where your greatest encouragement lies."

1. Attend to your duty: Be patient (v. 7), establish your hearts (v. 8), grudge not one against another, brethren, v. 9. Consider well the meaning of these three expressions:-- (1.) "Be patient--bear your afflictions without murmuring, your injuries without revenge; and, though God should not in any signal manner appear for you immediately, wait for him. The vision is for an appointed time; at the end it will speak, and will not lie; therefore wait for it. It is but a little while, and he that shall come will come, and will not tarry. Let your patience be lengthened out to long suffering;" so the word here used, makrothymesate, signifies. When we have done our work, we have need of patience to stay for our reward. This Christian patience is not a mere yielding to necessity, as the moral patience taught by some philosophers was, but it is a humble acquiescence in the wisdom and will of God, with an eye to a future glorious recompense: Be patient to the coming of the Lord. And because this is a lesson Christians must learn, though ever so hard or difficult to the, it is repeated in v. 8, Be you also patient. (2.) "Establish your hearts--let your faith be firm, without wavering, your practice of what is good constant and continued, without tiring, and your resolutions for God and heaven fixed, in spite of all sufferings or temptations." The prosperity of the wicked and the affliction of the righteous have in all ages been a very great trial to the faith of the people of God. David tells us that his feet were almost gone, when he saw the prosperity of the wicked, Ps. lxxiii. 2, 3. Some of those Christians to whom St. James wrote might probably be in the same tottering condition; and therefore they are called upon to establish their hearts; faith and patience will establish the heart. (3.) Grudge not one against another; the words me stenazete signify, Groan not one against another, that is, "Do not make one another uneasy by your murmuring groans at what befalls you, nor by your distrustful groans as to what may further come upon you, nor by your revengeful groans against the instruments of your sufferings, nor by your envious groans at those who may be free from your calamities: do not make yourselves uneasy and make one another uneasy by thus groaning to and grieving one another." "The apostle seemeth to me" (says Dr. Manton) "to be here taxing those mutual injuries and animosities wherewith the Christians of those times, having banded under the names of circumcision and uncircumcision, did grieve one another, and give each other cause to groan; so that they did not only sigh under the oppressions of the rich persecutors, but under the injuries which they sustained from many of the brethren who, together with them, did profess the holy faith." Those who are in the midst of common enemies, and in any suffering circumstances, should be more especially careful not to grieve nor to groan against one another, otherwise judgments will come upon them as well as others; and the more such grudgings prevail the nearer do they show judgment to be.

2. Consider what encouragement here is for Christians to be patient, to establish their hearts, and not to grudge one against another. And, (1.) "Look to the example of the husbandman: He waits for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. When you sow your corn in the ground, you wait many months for the former and latter rain, and are willing to stay till harvest for the fruit of your labour; and shall not this teach you to bear a few storms, and to be patient for a season, when you are looking for a kingdom and everlasting felicity? Consider him that waits for a crop of corn; and will not you wait for a crown of glory? If you should be called to wait a little longer than the husbandman does, is it not something proportionably greater and infinitely more worth your waiting for? But," (2.) "Think how short your waiting time may possibly be: The coming of the Lord draweth nigh, v. 8; behold, the Judge standeth before the door, v. 9. Do not be impatient, do not quarrel with one another; the great Judge, who will set all to rights, who will punish the wicked and reward the good, is at hand: he should be conceived by you to stand as near as one who is just knocking at the door." The coming of the Lord to punish the wicked Jews was then very nigh, when James wrote this epistle; and, whenever the patience and other graces of his people are tried in an extraordinary manner, the certainty of Christ's coming as Judge, and the nearness of it, should establish their hearts. The Judge is now a great deal nearer, in his coming to judge the world, than when this epistle was written, nearer by above seventeen hundred years; and therefore this should have the greater effect upon us. (3.) The danger of our being condemned when the Judge appears should excite us to mind our duty as before laid down: Grudge not, lest you be condemned. Fretfulness and discontent expose us to the just judgment of God, and we bring more calamities upon ourselves by our murmuring, distrustful, envious groans and grudgings against one another, than we are aware of. If we avoid these evils, and be patient under our trials, God will not condemn us. Let us encourage ourselves with this. (4.) We are encouraged to be patient by the example of the prophets (v. 10): Take the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience. Observe here, The prophets, on whom God put the greatest honour, and for whom he had the greatest favour, were most afflicted: and, when we think that the best men have had the hardest usage in this world, we should hereby be reconciled to affliction. Observe further, Those who were the greatest examples of suffering affliction were also the best and greatest examples of patience: tribulation worketh patience. Hereupon James gives it to us as the common sense of the faithful (v. 11): We count those happy who endure: we look upon righteous and patient sufferers as the happiest people. See ch. i. 2-12. (5.) Job also is proposed as an example for the encouragement of the afflicted. You have hard of the patience of Job, and have seen the end of the Lord, &c., v. 11. In the case of Job you have an instance of a variety of miseries, and of such as were very grievous, but under all he could bless God, and, as to the general bent of his spirit, he was patient and humble: and what came to him in the end? Why, truly, God accomplished and brought about those things for him which plainly prove that the Lord is very pitiful, and of tender mercy. The best way to bear afflictions is to look to the end of them; and the pity of God is such that he will not delay the bringing of them to an end when his purposes are once answered; and the tender mercy of God is such that he will make his people an abundant amends for all their sufferings and afflictions. His bowels are moved for them while suffering, his bounty is manifested afterwards. Let us serve our God, and endure our trials, as those who believe the end will crown all.