(5) Ye have lived in pleasure.--And what an indictment is this brought against them by the Apostle:--Ye revelled upon earth, and wantoned; ye nourished your hearts in a day of slaughter. The pleasure and wantonness wherein the rich had lived, the selfishness with which they had cared for their own hearts, in a time of death for others--nay, preparation of like for themselves: this is the aggravated wrong, and the inexpiable shame. In the Received text above they are accused of having "nourished their hearts as in a day of slaughter," the cries of the victims thus seeming an addition to their own delights; but the charge against them is heavy enough without this insertion.
As they had dealt to others, so the vengeance of God dealt with them. The Passover called together the richest Jews from all parts of the earth, and they themselves were the victims in their last sacrifice. No words can overdraw the fury of the Roman onset, under Titus, when the Temple floors ran with blood, and the roofs raged in fire till all was utter desolation.
Verse 5.- Further description of their sin. Ye have lived in pleasure (ἐτρυφήσατε, here only) on the earth, and been wanton (ἐσπαλατήσατε, only here and 1 Timothy 5:6); ye have nourished your hearts in a day of slaughter. The ὡς of the Received Text ("as in a day," etc., A.V.) is quite wrong; it is wanting in א, A, B, Latt., Memphitic. The clause seems to imply that they were like brute beasts, feeding securely on the very day of their slaughter. Vulgate (Clem.), in die occisionis; but Codex Amiat., in diem occisionis. The actual expression, ἐν ἡμέρᾳσφαγῆς, may have been suggested by Jeremiah 12:3, "Prepare them for the day of slaughter (LXX., εἰς ἡμέραν σφαγῆς αὐτῶν)."
5:1-6 Public troubles are most grievous to those who live in pleasure, and are secure and sensual, though all ranks suffer deeply at such times. All idolized treasures will soon perish, except as they will rise up in judgment against their possessors. Take heed of defrauding and oppressing; and avoid the very appearance of it. God does not forbid us to use lawful pleasures; but to live in pleasure, especially sinful pleasure, is a provoking sin. Is it no harm for people to unfit themselves for minding the concerns of their souls, by indulging bodily appetites? The just may be condemned and killed; but when such suffer by oppressors, this is marked by God. Above all their other crimes, the Jews had condemned and crucified that Just One who had come among them, even Jesus Christ the righteous.
Ye have lived in pleasure on the earth,.... This is said of other rich men; for all that is here said is not to be understood of the same individuals, but some things of one, and some of another; some made no use of their riches, either for themselves, or others; some did make use of them, and employed the poor, and then would not give them their wages; and others lived a voluptuous and luxurious life, indulged themselves in carnal lusts and pleasures, and gratified the senses by eating, drinking, gaming, and so were dead while they lived. The phrase suggests, that their pleasures were but short lived, but for a season, even while they were on earth; and that hereafter they would not live in pleasure:
and been wanton; through the abundance and plenty of good things, their delicious way of living, and the swing of pleasures which they took; the allusion is to fatted beasts, which being in good pastures, grow fat and wanton:
ye have nourished your hearts as in a day of slaughter, when beasts were slain for some extraordinary entertainment, or for the solemn festivals and sacrifices the Jews, when they lived more deliciously than at other times; and then the sense is, that these rich men fared sumptuously every day; every day was a festival with them; they indulged themselves in intemperance; they ate and drank, not merely what was necessary, and satisfying, and cheering to nature, but to excess, and gorged, and filled themselves in an extravagant manner: the Syriac version, instead of "hearts", reads "bodies" and one copy reads, "your flesh": and the last phrase may be rendered, as it is in the same version, "as unto", or "for the day of slaughter"; and so the Arabic version, "ye have nourished your hearts, as fattened for the day of slaughter": like beasts that are fattened in order to be killed, so were they preparing and fitting up by their sins for destruction.
As they had dealt to others, so the vengeance of God dealt with them. The Passover called together the richest Jews from all parts of the earth, and they themselves were the victims in their last sacrifice. No words can overdraw the fury of the Roman onset, under Titus, when the Temple floors ran with blood, and the roofs raged in fire till all was utter desolation.
and been wanton; through the abundance and plenty of good things, their delicious way of living, and the swing of pleasures which they took; the allusion is to fatted beasts, which being in good pastures, grow fat and wanton:
ye have nourished your hearts as in a day of slaughter, when beasts were slain for some extraordinary entertainment, or for the solemn festivals and sacrifices the Jews, when they lived more deliciously than at other times; and then the sense is, that these rich men fared sumptuously every day; every day was a festival with them; they indulged themselves in intemperance; they ate and drank, not merely what was necessary, and satisfying, and cheering to nature, but to excess, and gorged, and filled themselves in an extravagant manner: the Syriac version, instead of "hearts", reads "bodies" and one copy reads, "your flesh": and the last phrase may be rendered, as it is in the same version, "as unto", or "for the day of slaughter"; and so the Arabic version, "ye have nourished your hearts, as fattened for the day of slaughter": like beasts that are fattened in order to be killed, so were they preparing and fitting up by their sins for destruction.