Leviticus forbids defrauding a neighbor and withholding a hired worker’s wages overnight; James condemns wealthy landowners whose withheld wages cry out to the Lord of Hosts. The later warning brings Torah’s concrete labor-justice ethic directly into Christian moral exhortation.

Deuteronomy forbids oppressing poor hired workers and says their cry will reach YHWH; James says the cries of defrauded laborers have entered the ears of the Lord of hosts. Wage theft is therefore treated as a covenant justice offense.

Malachi lists oppressing hired workers among sins drawing divine judgment; James announces the same prophetic justice. Apostolic-theme evidence: both Malachi and James place withheld or oppressed laborers under the immediate hearing and judgment of the Lord.

Isaiah condemns accumulated estates and says the LORD of hosts speaks “in mine ears”; James condemns hoarded wealth and says cries reach the ears of the Lord of Sabaoth.

Luke’s woes to the rich resonate strongly with James’s prophetic woe against oppressive rich people.

James moves from condemning favoritism toward the rich in the assembly to pronouncing prophetic judgment on rich oppressors who exploit laborers. The approved evidence supports the relationship at its existing confidence level without requiring a stronger quotation, fulfillment, or typology claim than the texts warrant.

The royal law of neighbor-love and impartial mercy in James 2 reaches the workplace in James 5, where withheld wages and oppression violate the same Torah-shaped ethic. The approved evidence supports the relationship at its existing confidence level without requiring a stronger quotation, fulfillment, or typology claim than the texts warrant.