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midst of the stall . . . . . that drink wine in bowls, and anoint themselves with the chief
ointments" (Amos 6: 1-6).
The expression `in a day of slaughter' seems to refer to the day of judgment by God,
such as is alluded to in Isa. 34: 6 and Ezek 21: 15. Just as animals are fattened for
slaughter, so these sinful rich were `nourishing their hearts', filling their lives with every
form of pleasure, and thus were ready for `the day of slaughter' when the Lord would
come in judgment and deal with them.
As we have before indicated, James now introduces the near return of the Lord as
Judge (5: 7 and 8). This second advent of Christ was possible all through the Acts period
and all the epistles written during this time stress it. Careful note should be taken of
Acts 3: 19-26, specially verses 19 and 20. Fuller details of this most important fact are
given in the author's The Unfolding Purpose of God pages 42-44. The word used for
`coming' is the Greek parousia which means personal presence and arrival on the earth
rather than the act of coming to it. In secular usage it referred to the arrival of important
personages on state occasions. In the N.T. it refers to the arrival of Him Who is "Kings
of kings and Lord of lords" when He returns to defeat Satan and the powers of darkness
and bring in a reign of justice and righteousness. Then "the kingdoms of this world are
become the kingdoms of our Lord and of His Christ and He shall reign for ever and ever"
(Rev. 11: 15). The only crown He received at His first coming was a crown of thorns. At
His second coming He receives "many crowns" (Rev. 19: 12), and at last exercises
complete dominion over the earth. This coming was a possibility all through the Acts
period and believers were taught to live and wait for it with patience. James cites as an
example the patience of the farmer who has to wait for the harvest after all his labour
(James 5: 7).
In the case of the believer, the Lord's early return was not only his hope but also that
of One Who is the righteous Judge and will therefore fairly assess all that has been done
for Him. "Murmur not, brethren, one against another, that ye be not judged: behold, the
Judge standeth before the doors" (5: 9 R.V.). "Grudge" in the A.V. is archaic in the sense
of complain or grumble, and such conduct would come under the Lord's condemnation at
His coming. Those to whom James was writing were bidden to think of the patience and
suffering of the prophets. There was scarcely one who did not have to suffer affliction in
one way or another. Stephen said in his defence, "which of the prophets have not your
fathers persecuted?" (Acts 7: 52). Perhaps the most outstanding example of this was
Jeremiah, who was beaten, put in stocks, imprisoned and then thrown into a cistern. His
life was one of continual suffering, yet he maintained his divine calling as a prophet,
speaking for the Lord to a rebellious people.
James now brings in the experience of Job and says "Ye have heard of the patience of
Job, and have seen the end of the Lord, how that the Lord is full of pity and merciful"
(James 5: 11). The word translated `patience' would be better rendered `endurance' for
in some respects Job was not patient, specially with his so-called friends. Yet, in spite of
all his heavy trials, Job's faith did not waver. "Though He slay me, yet will I trust in
Him" (Job 13: 15) was his cry. The end or goal of the Lord was attained when Job had
abandoned his own righteousness and in true penitence said, "I have heard of Thee by the