Shepherd's Filipino-American Fellowship

06/05/2026

06/05/2026

Your gold and your silver have rusted; and their rust will be a witness against you and will consume your flesh like fire. It is in the last days that you have stored up your treasure! (James 5:3)

“Finally, wealth in James’s day could be measured in precious metals, chiefly ‘gold and … silver’. Even such seemingly indestructible commodities, James noted, can become ‘rusted’. The verb translated ‘rusted’ (katioō) is a compound word; the added preposition intensifies the force of the verb. It thus means “to thoroughly and completely rust or corrode.” James may have meant that the gold and silver could literally become rusted; some evidence suggests the coinage of his day was not pure but contained alloys and could rust under conducive circumstances. Or James may have been speaking figuratively, declaring that in the day of God’s judgment, gold and silver will be as useless as if they were rusted. The utter inability of riches to deliver individuals from God’s judgment is a frequent theme in Scripture (e.g., Prov. 11:4; Isa. 2:20–21; Ezek. 7:19; Zeph. 1:18; Matt. 16:26).
Hoarding one’s possessions—whether food, clothing, or money—is foolish. All such earthly treasures are fleeting and transitory. “Do not weary yourself to gain wealth,” cautioned Solomon. “Cease from your consideration of it. When you set your eyes on it, it is gone. For wealth certainly makes itself wings like an eagle that flies toward the heavens” (Prov. 23:4–5). Those who dedicate their lives to such a futile pursuit cannot and do not worship God.
Having exposed the sinful futility of hoarding wealth, James then described the judgment pronounced on the hoarders. Personifying the ‘rust’ that depicts the futility of hoarding riches, James declared that it will be a witness for the prosecution against the wicked rich. In the judgment, their hoarded, rotted, moth-eaten, corroded treasures will give graphic testimony to the unregenerate state of their hearts. Their covetous, selfish, compassionless, earthbound approach to life will provoke their condemnation.
Not only does James portray rust as witness, but also as executioner; it will consume the flesh of the wicked rich like fire. ‘Fire’ symbolizes fast, inescapable, fatal, and final judgment. That is a vivid picture of hell. That the fire will consume the flesh of the wicked rich reveals hell to be a place of physical torment. One of the most fearful realities in all of Scripture is the truth that hell is a place of conscious (Luke 16:23–24), bodily (Matt. 5:29; 10:28; 13:42, 50; Rev. 14:9–10; 19:20; 20:15), eternal (Matt. 3:12; 25:41; Mark 9:43–48; 2 Thess. 1:9; Rev. 14:11) punishment. The Greek word translated ‘flesh’ is plural, indicating James was addressing the wicked rich not collectively but individually; his warning was both pointed and personal.
Compounding their sin of hoarding was that it is in the last days that these rich fools stored up their treasure. The ‘last days’ encompass the period between Christ’s first and second comings (Acts 2:16–17; Heb. 1:1–2; 9:26; 1 Pet. 1:20; 4:7; 1 John 2:18; Jude 18). James sharply rebuked them for hoarding their wealth without regard for God’s timetable, the flow of redemptive history, or the reality of eternity. How utterly unthinkable to amass and hoard wealth as the day of judgment draws near! Those who do so “are storing up wrath for [themselves] in the day of wrath and revelation of the righteous judgment of God, who will render to each person according to his deeds” (Rom. 2:5–6). Wealth is to be enjoyed as a blessing from God and used to fulfill His will in meeting needs and advancing the gospel. Those who fail to do that suffer judgment.” John MacArthur

06/04/2026

Your riches have rotted and your garments have become moth-eaten. (James 5:2)

“Hoarding, tragically, is one of the most widespread sins of our time. God entrusts believers with material goods so they may use them for His glory. Obviously, Christians are to provide for their families (1 Tim. 5:8). But beyond that, Christians’ resources are to be used to advance God’s kingdom (cf. 1 Chron. 29:3; Mark 12:42–44; Luke 6:38; 1 Cor. 16:2–3; 2 Cor. 8:2; 9:6–7). Specifically, believers are to use their wealth to win the lost (Luke 16:9), care for those in need (Gal. 2:10; 1 John 3:16–18), and support those in ministry (1 Cor. 9:4–14; Gal. 6:6). Those who name the name of Christ are not to amass a fortune that is uselessly stashed away without regard for God’s will (cf. Job 27:13–17; Ps. 39:6; Eccl. 5:10–11, 13).
In his condemnation of hoarding, James described the three main ways wealth was valued in his day (apart from land and houses). ‘Ploutos’ (riches) may refer to wealth in general (cf. Matt. 13:22; 1 Tim. 6:17). But James’s use of ‘rotted’ suggests a more narrow reference to foodstuffs. ‘Sēpō’ (the verb from which ‘rotted’ derives) appears only here in the New Testament. In extrabiblical Greek, ‘sēpō’ was used to describe rotten wood, decayed flesh, and rotten fruit. James indicts the wicked rich for uselessly hoarding food (meat, grains, fruit, etc.) that would inevitably rot. Like the rich fool in our Lord’s parable (Luke 12:16–21), they believed their hoarded food would allow them to “take [their] ease, eat, drink and be merry” (Luke 12:19) for years to come. But in the end, it would only rot and be of no use to anyone.
Wealth in biblical times was also measured in terms of ‘garments’ (cf. Gen. 45:22; Josh. 7:21; Judg. 14:12; 2 Kings 5:5, 22; Acts 20:33; 1 Tim. 2:9; 1 Pet. 3:3). ‘Himitia’ (garments) referred to outer garments, such as robes, mantles, or cloaks. Often richly embroidered (Judg. 5:30; Ps. 45:14; Ezek. 16:10, 13, 18; 26:16; 27:16, 24) and embellished with jewels, such ‘garments’ were frequently handed down as heirlooms. But hoarding them was as foolish and useless as hoarding food, since such ‘garments’ were in danger of becoming ‘moth-eaten’ (Job 13:28; Isa. 50:9; 51:8; Matt. 6:19–20). “James sees all this [hoarding] as senseless—what is the point of feeding moths?” (J. A. Motyer, The Message of James [Downers Grove, Ill.: InterVarsity, 1985], 165).” John MacArthur

06/03/2026

Come now, you rich, weep and howl for your miseries which are coming upon you. (James 5:1)

“Nothing more clearly reveals the state of a person’s heart than his view of money and material possessions. Many who profess faith in Christ invalidate their claim to genuine saving faith through their opulent, indulgent, materialistic lifestyles—a clear indication that they serve wealth, not God (Matt. 6:24).
…The Bible does not teach that possessing wealth is sinful in and of itself. In fact, everyone possesses wealth and material goods to one degree or another. Moses reminded the Israelites poised to enter the promised land that “the Lord your God … is giving you power to make wealth” (Deut. 8:18), a truth confirmed by Proverbs 10:22: “It is the blessing of the Lord that makes rich, and He adds no sorrow to it.” What is wrong is to misuse one’s wealth. “The love of money,” wrote Paul in 1 Timothy 6:10, “is a root of all sorts of evil”; but he later wrote that it is God “who richly supplies us with all things to enjoy” (v. 17). James, like Paul, cautions against the love of money that leads people to misuse the wealth with which God has blessed them for their own selfish, sinful ends.
James’s sharp rebuke of the wicked wealthy is in keeping with the tradition of the Old Testament prophets. Isaiah repeatedly denounced those rich people who misused their wealth or abused the poor. In chapter 3 he warned, “The Lord enters into judgment with the elders and princes of His people, ‘It is you who have devoured the vineyard; the plunder of the poor is in your houses. What do you mean by crushing My people and grinding the face of the poor?’ declares the Lord God of hosts” (vv. 14–15; cf. 5:8–10).
…So strong is James’s rebuke that some have argued that he had in mind those outside the church. But James’s address of his readers in the second person indicates he was speaking to those who would hear his letter read in the churches. James, then, aimed his rebuke at people who were in some way associated with the church. He was wise enough to realize that, as in any church, some in the churches to which he wrote claimed to be Christians, but were not. Though they may have outwardly professed faith in Christ, their focus on earthly treasure betrayed the falsity of that profession (Matt. 6:21; cf. 13:22; 19:21–22). Sadly, many in the church today are accepted as Christians because they talk about Jesus and claim a superficial allegiance to Him. Yet an examination of their lifestyle reveals that they do not walk in obedience to His commandments. Their lust for money and possessions betrays their true allegiance (Matt. 6:24; cf. James 4:4; 1 John 2:15–17).
Though primarily addressed to those rich fakers in the church who professed allegiance to Christ but actually pursued riches, James’s warning is a timely one for Christians as well. Believers must be wary of falling into the same sins that characterize unbelievers. James shows the sin of loving money to all so none will fall into it.
James begins his denunciation with a forceful pronouncement of impending judgment. In light of the inescapable doom that is coming against the wicked wealthy, James warns, ‘come now, you rich, weep and howl for your miseries which are coming upon you’. As noted in the previous chapter of this commentary, the phrase ‘come now’ is an insistent call for attention. In our contemporary vernacular it means “Listen up!” or “Get this!” or “Pay attention!” Here it also serves to introduce a new group; in 4:13 it was addressed to those presumptuous fools who planned their lives as if God did not exist.
James commanded the wicked rich to ‘weep and howl’. ‘Weep’ is from ‘klaiō’, which means “to sob out loud,” or “to lament.” It was used to describe the wailing that took place when someone died (e.g., Mark 5:38–39; Luke 7:13; 8:52; John 11:31, 33; 20:11; Acts 9:39). It also depicted the outward reaction that sometimes accompanied intense shame and guilt (e.g., Matt. 26:75; Luke 7:38). James used it in 4:9 to describe the sorrow that accompanies repentance. But where there is no lament of repentance there is no grace of forgiveness, so James adds another word, ‘howl’. ‘Ololuzō’ (howl) appears only here in the New Testament. This onomatopoetic word goes beyond mere lamenting and refers to shrieking or screaming. Taken together, ‘weep and howl’ picture an intense outburst of despairing, violent, uncontrollable grief. The Old Testament prophets frequently described such wailing over the effects of sin (e.g., Isa. 13:6; 15:3; 16:7; 23:1; Jer. 48:20; Ezek. 21:12; Amos 8:3; Zech. 11:2; cf. Matt. 5:4).
James then gave the reason the rich are to respond with such overwhelming grief: their ‘miseries which are coming upon’ them. ‘Talaipōria’ (miseries) appears only here and in Romans 3:16 in the New Testament. It describes overwhelming hardship, trouble, suffering, or distress. Overwhelming trouble will be visited upon the wicked rich when they stand before the Lord in judgment. In Luke 6:24–25, Jesus warned them, “Woe to you who are rich, for you are receiving your comfort in full. Woe to you who are well-fed now, for you shall be hungry. Woe to you who laugh now, for you shall mourn and weep.”
Later in Luke, Jesus told a shocking story that graphically illustrates the terrible judgment to be visited on the wicked wealthy:
“Now there was a rich man, and he habitually dressed in purple and fine linen, joyously living in splendor every day. And a poor man named Lazarus was laid at his gate, covered with sores, and longing to be fed with the crumbs which were falling from the rich man’s table; besides, even the dogs were coming and licking his sores. Now the poor man died and was carried away by the angels to Abraham’s bosom; and the rich man also died and was buried. In Hades he lifted up his eyes, being in torment, and saw Abraham far away and Lazarus in his bosom. And he cried out and said, “Father Abraham, have mercy on me, and send Lazarus so that he may dip the tip of his finger in water and cool off my tongue, for I am in agony in this flame.” But Abraham said, “Child, remember that during your life you received your good things, and likewise Lazarus bad things; but now he is being comforted here, and you are in agony.”” (Luke 16:19–25; cf. Zeph. 1:18)
James notes four sins that precipitate the severe judgment pronounced on the wicked rich. They are condemned because their wealth was uselessly hoarded, unjustly gained, self-indulgently spent, and ruthlessly acquired.” John MacArthur

06/02/2026

Instead, you ought to say, “If the Lord wills, we will live and also do this or that.” (James 4:15)

“In contrast to the negative, sinful responses to God’s will, James gives the positive side. Instead of the practical atheism, self-theism, or flagrant disobedience of the first three responses, James exhorts his readers ‘to say, “If the Lord wills, we will live and also do this or that’. This fourth alternative and positive response to God’s will, that of acknowledging and obeying it, generally marks true believers. The present infinitive form of the verb translated ‘to say’ reveals that submission to God’s will must be habitual and continual. In every aspect of their lives and in every decisions they face, believers’ response is to say “If the Lord wills.” Simply put, the will of God is central to all their plans (cf. Acts 18:21; Rom. 1:10; 15:32; 1 Cor. 4:19; 16:7; Phil. 2:19, 24; Heb. 6:3).
Acknowledging God’s will affirms His sovereignty over all aspects of life. We live only because God so wills it, for He controls life and death (Deut. 32:39; Job 12:9–10; Pss. 39:4–5; 104:29; Heb. 9:27; Rev. 1:18). God also controls everything people do and all the circumstances of life.
For the Christian, doing God’s will is an act of worship (Rom. 12:1–2). It is to be done from the heart (Eph. 6:6), as a way of life (Col. 1:9–10; 4:12), recognizing that He must energize us to do it (Heb. 13:20–21). In John 13:17 the Lord Jesus Christ pronounced the reward given those who do God’s will: “If you know these things, you are blessed if you do them.”
Responding to God’s will is yet another test of a living and true faith in the Lord Jesus Christ. A strong desire to do the will of God is a sure mark of a transformed life.” John MacArthur

06/01/2026

Therefore, to one who knows the right thing to do and does not do it, to him it is sin. (James 4:17)

“Those guilty of this third negative approach to God’s will affirm God’s existence and acknowledge the supremacy of His will—then proceed to disobey it. James rebuked such people with the axiomatic statement that the ‘one who knows the right thing to do and does not do it, to him it is sin’. Those in this third group know God’s will, and affirm that it is right. ‘Kalos’ (right) describes what is qualitatively good, morally excellent, worthy of honor, and upright.
In the broadest sense, God’s will is expressed in all the commands and principles of Scripture. Specifically, the Bible says that God’s will is that people be saved (1 Tim. 2:4; 2 Pet. 3:9), Spirit-filled (Eph. 5:17–18), sanctified (1 Thess. 4:3–8), submissive (1 Pet. 2:13–15), and suffering (1 Pet. 3:17). To the person obeying those five aspects of God’s will, the Bible says, “Delight yourself in the Lord; and He will give you the desires of your heart” (Ps. 37:4)—that is, He will both plant the desires, then fulfill them.
Those who know God’s will are responsible to obey it, and if they fail to do so, they sin. They will find no comfort in the fact that they have not actively committed sin. Just leaving God out is itself sin. The sin of disregarding and disobeying God’s will is one of omission, of not doing what one knows is right (cf. Luke 12:47). Sins of omission are rarely isolated from sins of commission.
The sin of this third group is actually more serious than that of the first two groups. At the conclusion of the parable of the faithful steward (Luke 12:41–48) Jesus warned,
“That slave who knew his master’s will and did not get ready or act in accord with his will, will receive many lashes, but the one who did not know it, and committed deeds worthy of a flogging, will receive but few. From everyone who has been given much, much will be required; and to whom they entrusted much, of him they will ask all the more.” (vv. 47–48)
The wayward prophet Jonah provides a classic illustration of one who knew the will of God, but refused to do it. Called by God to preach to Nineveh, the reluctant prophet instead attempted to flee to Tarshish—about as directly in the opposite direction as possible. Only after being severely disciplined by God did Jonah finally submit to His will. Those who disobey God’s will likewise suffer the consequences (cf. Rom. 1:21–23).” John MacArthur