Ostre „biada” Jakuba pod adresem bogaczy (Jk 5, 1–6)

Abstract

The motif of wealth runs through the entire Holy Scriptures with less or more intensity. In the Old Testament the issue was referred to mainly by the Prophets and the authors of the wisdom books, whereas in the New Testament by Jesus’ disciples, specifically Luke and James. Although Luke is widely perceived as the critic of the rich and the protector of the poor, James also deserves the title. Why? Because in his Book he also included a number of critical references to wealthy people along with uplifting remarks addressed at the poor. In his short Epistle, composed of 5 chapters only, James says: It is right that the brother in humble circumstances should glory in being lifted up, and the rich in being brought low. For the rich will last no longer than the wild flower; (Jas 1: 9–10). The scorching sun comes up, and the grass withers, its flower falls, its beauty is lost. It is the same with the rich: in the middle of a busy life, the rich will wither. (Jas 1: 11). Here is another quote: God chose the poor people of this world to be rich in the faith and to possess the kingdom which he promised to those who love him. But you dishonour the poor (Jas 2: 5–6a). Who are the ones who oppress you and drag you before the judges? The rich! They are the ones who speak evil of that good name which has been given to you (Jas 2: 6b–7). In his Epistle, James not only recorded individual critical remarks towards the rich and uplifting references to the poor, but also included an entire pericope dedicated to the issue, namely the passage about greedy and merciless people of wealth (Jas 5: 1–6). The fragment is a sharp rebuke directed to the wealthy. It contains a warning that the punishment for them and for their social sins will be worldly afflictions first and eternal damnation later. Therefore, it has an educational value. This article offers an analysis of the passage. For the sake of clarity, the paper is divided into four parts. The first discusses historical issues, the second – literary ones, the third – semantic ones, and the fourth – theological aspects.