Exegetical and Hermeneutical Commentary of James 4:9
Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and [your] joy to heaviness.
9. Be afflicted, and mourn, and weep ] The words are nearly synonymous, the first pointing to the sense of misery (as in “O wretched man that I am” in Rom 7:24), the second to its general effect on demeanour, the last to its special outflow in tears. The two last verbs are frequently joined together, as in Mar 16:10; Luk 6:25; Rev 18:15. The words are an emphatic call to repentance, and the blessedness which follows on repentance. Here, as so often in the Epistle, we trace the direct influence of the teaching of the Sermon on the Mount (Mat 5:4). The contrast between the “laughter” and the “mourning” in the clause that follows, makes the connexion all but absolutely certain. The “laughter” is that of the careless, selfish, luxurious rejoicing of the world, the “sport” of the fool in Pro 10:23.
your joy to heaviness ] The Greek for the latter word expresses literally the downcast look of sorrow, and is as old in this sense as Homer,
“Joy to thy foes, but heavy shame to thee.”
Iliad iii. 51.
It exactly describes the attitude of the publican, who would not “lift up so much as his eyes unto heaven” (Luk 18:13).
Fuente: The Cambridge Bible for Schools and Colleges
Be afflicted, and mourn, and weep – That is, evidently, on account of your sins. The sins to which the apostle refers are those which he had specified in the previous part of the chapter, and which he had spoken of as so evil in their nature, and so dangerous in their tendency. The word rendered be afflicted means, properly, to endure toil or hardship; then to endure affliction or distress; and here means, that they were to afflict themselves – that is, they were to feel distressed and sad on account of their transgressions. Compare Ezr 8:21. The other words in this clause are those which are expressive of deep grief or sorrow. The language here used shows that the apostle supposed that it was possible that those who had done wrong should voluntarily feel sorrow for it, and that, therefore, it was proper to call upon them to do it.
(All who feel true sorrow for sin, do so voluntarily; but it is not intended by this assertion to insinuate that repentance is not the work of the Spirit. He operates on men without destroying their freedom, or doing violence to their will: in the day of his power they are willing. Nor is it improper to call on men to do that for which they require the Spirits aid. That aid is not withheld in the hour of need; and everywhere the Bible commands sinners to believe and repent.)
Let your laughter be turned to mourning – It would seem that the persons referred to, instead of suitable sorrow and humiliation on account of sin, gave themselves to joyousness, mirth, and revelry. See a similar instance in Isa 22:12-13. It is often the case, that those for whom the deep sorrows of repentance would be peculiarly appropriate, give themselves to mirth and vanity. The apostle here says that such mirth did not become them. Sorrow, deep and unfeigned, was appropriate on account of their sins, and the sound of laughter and of revelry should be changed to notes of lamentation. To how many of the assemblies of the vain, the gay, and the dissipated, might the exhortation in this passage with propriety be now addressed!
Your joy to heaviness – The word here rendered heaviness occurs nowhere else in the New Testament. It means dejection, sorrow. It is not gloom, melancholy, or moroseness, but it is sorrow on account of sin. God has so made us that we should feel sorrow when we are conscious that we have done wrong, and it is appropriate that we should do so.
Fuente: Albert Barnes’ Notes on the Bible
Verse 9. Be afflicted, and mourn] Without true and deep repentance ye cannot expect the mercy of God.
Let your laughter be turned to mourning] It appears most evidently that many of those to whom St. James addressed this epistle had lived a very irregular and dissolute life. He had already spoken of their lust, and pleasures, and he had called them adulterers and adulteresses; and perhaps they were so in the grossest sense of the words. He speaks here of their laughter and their joy; and all the terms taken together show that a dissolute life is intended. What a strange view must he have of the nature of primitive Christianity, who can suppose that these words can possibly have been addressed to people professing the Gospel of Jesus Christ, who were few in number, without wealth or consequence, and were persecuted and oppressed both by their brethren the Jews and by the Romans!
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Be afflicted; humble yourselves for your sins, before mentioned, and in the sense of wrath approaching, if ye do not.
And mourn, with inward sorrow of heart.
And weep; show your inward grief by weeping, the usual expression and sign of it.
Let your laughter; your carnal rejoicing in what you get by sinful courses, Jam 4:1,2, lusting, warring, fighting.
Be turned into mourning; exchange your carnal joy for godly sorrow.
And your joy; to the same purpose as laughter, before: by it he means their pleasing themselves in the success of their unrighteousness, the gain of their rapine and violence.
Into heaviness; the same as mourning, or an outward expression of it in the dejection of the countenance, which usually proceeds from shame or sorrow, (and the Greek word signifies both), whereas joy and confidence make men lift up their heads or faces, Ezr 9:6; Job 10:15; Job 11:15; 22:26; Luk 21:28.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. Be afflictedliterally,”Endure misery,” that is, mourn over your wretchednessthrough sin. Repent with deep sorrow instead of your presentlaughter. A blessed mourning. Contrast Isa 22:12;Isa 22:13; Luk 6:25.James does not add here, as in Jas5:1, “howl,” where he foretells the doom of theimpenitent at the coming destruction of Jerusalem.
heavinessliterally,”falling of the countenance,” casting down of the eyes.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Be afflicted, and mourn, and weep,…. Not in a bare external way; not by afflicting the body with fastings and scourgings, by renting of garments, and clothing with sackcloth, and putting ashes on the head, and other such outward methods of humiliation; but afflicting the soul is meant, an inward mourning and weeping over the plague of the heart, the impurity of nature, and the various sins of life; after a godly sort, and because contrary to a God of infinite love and grace; in an evangelical way, looking to Jesus, and being affected with the pardoning grace and love of God in Christ.
Let your laughter be turned to mourning, and your joy to heaviness; meaning their carnal joy, on account of their friendship with the world, and their enjoyment of the things of it, since they consumed them on their lusts, and which betrayed enmity to God.
Fuente: John Gill’s Exposition of the Entire Bible
Be afflicted (). First aorist active imperative , old verb from (Ro 7:24), to endure toils, here only in N.T. Cf. in 5:1.
Mourn (). First aorist active imperative of , old verb from (mourning, 4:9), as in Mt 5:4f. Often in N.T. joined as here with , to weep (Mark 16:10; Luke 6:25). A call to the godly sorrow spoken of in 2Co 7:10 (Mayor), like an O.T. prophet.
Weep (). First aorist active imperative of .
Laughter (). Old word from Homer down, only here in N.T. as , to
laugh (opposite of ), in N.T. only in Luke 6:21; Luke 6:25, but in Lu 8:53 (Mark 5:40; Matt 9:24).
Be turned (). Second aorist passive imperative of , old word, to turn about, to transmute, in Homer (not in Attic), here only in N.T.
Heaviness (). Old word from (of a downcast look, from , eyes), hanging down of the eyes like the publican in Lu 18:13, here only in N.T.
Fuente: Robertson’s Word Pictures in the New Testament
Be afflicted [] . Only here in New Testament. The kindred noun talaipwria, misery, occurs ch. 5 1.
Mourn [] . Used of grief that is manifested. So mostly in New Testament, and very commonly joined, as here, with weep. So Mr 16:10; Luk 6:25, etc. In the next sentence occurs the kindred noun penqov mourning, into which laughter, also something manifest, is to be changed. Heaviness [] . Properly, a casting down of the eyes. Compare Luk 18:13. Only here in New Testament.
Fuente: Vincent’s Word Studies in the New Testament
James literally advises “Afflict yourselves mourn and cry out loud, you personality complexed persons – let your levity or laughter be turned into mourning and on the other hand, let your light, joy, and frivolity of life be turned to mourning and penitence,” as the Publican, Luk 18:9-14, and as David, Psa 51:1-12.
Fuente: Garner-Howes Baptist Commentary
9 Be afflicted and mourn. Christ denounces mourning on those who laugh, as a curse, (Luk 6:25😉 and James, in what shortly follows, alluding to the same words, threatens the rich with mourning. But here he speaks of that salutary mourning or sorrow which leads us to repentance. He addresses those who, being inebriated in their minds, did not perceive God’s judgment. Thus it happened that they flattered themselves in their vices. That he might shake off from them this deadly torpor, he admonishes them to learn to mourn, that being touched with sorrow of conscience they might cease to flatter themselves and to exult on the verge of destruction. Then laughter is to be taken as signifying the flattering with which the ungodly deceive themselves, while they are infatuated by the sweetness of their sins and forget the judgment of God.
Fuente: Calvin’s Complete Commentary
(9) Be afflicted, and mourn, and weep.For wretchedness, sorrow, and tears are the three steps of the homeward way to peace and God. And in proof of real conversion there must be the outward lamentation, as well as the inward contrition. Grieve, therefore, with a godly sorrow not to be repented of (2Co. 7:10)the remorseful anguish of a Peter, and not a Judas. Let the foolish laughter at sin, which was as the crackling of thorns before the avenging fire (Ecc. 7:6), be turned to mourning; banish the joyous smile for the face cast down to heaviness, and so await the blessedness of those that mourn (Matt. v, 4), even the promised comfort of God.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. Be afflicted Penitence is the way to repentance and reformation; penitence in view of past sin and future judgment. The ring of revelry and laughter should give way to the voice of mourning.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Be afflicted, and mourn, and weep. Let your laughter be turned to mourning, and your joy to heaviness.’
Included within the way of cleansing is true repentance in tears. They are, as it were, to have their own Day of Atonement. The word for ‘affliction’ indicates ‘experiencing hardship’ (as a good soldier of Christ – 2Ti 2:3), thus connecting up with the purifying effects of the trials in Jas 1:1-12. Note that the verb indicates that it is something done to them to which they are now to respond. And in response to that affliction (Jas 1:10) they are to mourn and weep over their sin and failure. All the pleasures and joys that so long they had sought for are to be mourned over and seen for what they are. He is not recommending a life lived like this continually, but an initial genuine repentance so as to clear the sin that has been besetting them out of their lives.
It will especially be noted that James makes no reference to the use of ritual. In spite of his being himself very much involved in Jewish ritual, he made no attempt to enforce it on others, especially the ex-Gentiles.
Fuente: Commentary Series on the Bible by Peter Pett
Jam 4:9. Be afflicted, and mourn, We may and ought to rejoice in the Lord, that is, in the consciousness of his favour, and in the prospect of the happiness which is promised in the gospel; but in pride and envy, voluptuousness, or covetousness, we may not rejoice. The having been guilty of such things ought to humble us, and make us mourn. This is the apostle’s advice in this place; and it seems to have been given with a particular regard to the vices condemned, Jam 4:3, &c. See also ch. Jam 5:1, &c. The word , rendered heaviness, signifies that dejected look which is observable in persons overwhelmed with shame, and confusion of face; when their countenance is cast down, their eyes are fixed on the ground, and both their face and posture express the most exquisite shame and sorrow. See Parkhurst on the word, and Luk 18:13.
Fuente: Commentary on the Holy Bible by Thomas Coke
Jas 4:9 . The required in Jas 4:8 does not take place without grief and mourning for guilt. The consciousness of the latter is the road to the former; therefore the summons now to this mourning: . The repetition of is an expression of emotion; ] in the N. T. . . (the adjective in Rom 7:24 ; Rev 3:17 ; the substantive in chap. Jas 5:1 ; Rom 3:16 ), literally, to suffer external hardships , as in Mic 2:4 , is here used of the internal condition: to feel unhappy, wretched , as the adjective in Rom 7:24 . Estius, Gagnejus, Grotius erroneously refer it to bodily castigations: affligite vosmet ipsos jejuniis et aliis corporis (Grotius); similarly Hottinger: sensum miseriae claris indiciis prodite; falsely also Beza: reprehendit in adversis.
] the same combination in Neh 8:9 ; 2Sa 19:1 ; and in the N. T. Mar 16:10 ; Luk 6:25 ; Rev 18:15 ; Rev 18:19 : wail and weep. Grotius incorrectly explains = lugubrem habitum induite, saccum et cilicia; there is not the slightest indication that James had in view the external signs of mourning in dress and the like. If the foregoing exhortations point to a change of the lusts and joy of worldly life into godly mourning ( , 2Co 7:10 ), this is still more definitely expressed in what follows, by which James passes from the outward manifestation ( ) to the internal state ( ).
] . . (the adj., Wis 17:4 ), literally, the casting down of the eyes , here indicates internal shame; in Plutarch, Them. 9, it is used synonymously with . Compare with this the picture of the publican in Luk 18:13 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
9 Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness.
Ver. 9. Be afflicted ] . or, Be miserable; ye are so, but see yourselves to be so. Or, afflict yourselves, viz. with voluntary sorrows for your sins. See that ye be active here.
And mourn ] Savourly and soakingly, with a deep and downright sorrow, so as a man would do in the death of his dearest friend. The Greek word, , imports a funeral grief.
And weep ] In judgment at least, and then, dry sorrow may go as far as wet, where tears will not come. But if it be possible, look not upon sin with dry eyes; point every sin with a tear.
Let your laughter be turned ] Turn all the streams into this one channel, that may drive the mill, that may grind the heart. Meal was offered of old, and not whole corn.
And your joy to heaviness ] , a such as makes a man hang down his head, and go heavily through grief and shame.
a Tristitia cum vultus demissione. Budaeus.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
9 .] This cannot be done without true and deep repentance , leading them through deep sorrow . Be wretched (in your minds, from a sense of your sinfulness. That such feeling will have its outward demonstrations is evident: but this word itself does not allude to them, as Grot., “Affligite vosmetipsos jejuniis et aliis corporis :” so likewise Est., al. Beza also misses the point of the exhortation, when he says, “ primum reprehendit in adversis, deinde immoderatam in rebus prosperis exultationem.” “Vestram persentiscite miseriam,” of Theile, is nearest the mark) and mourn and weep (here again Grot. refers the exhortation to outward things “Lugubrem habitum induite, saccum et cilicia.” These may follow on that which is here commanded, but are not the thing itself): let your laughter (“laut vit,” Theile) be turned into mourning (these more of the outward manifestations) and your joy into humiliation ( , lit. casting down of the eyes: hence shame or humiliation, which produces such downcast looks: cf. Il. . 51, where Hector, addressing Paris, calls Helen , , , . These latter, more of the inner states of mind).
Fuente: Henry Alford’s Greek Testament
Jas 4:9 . : . . in N.T. cf. Mic 2:4 ; Jer 4:13 ; “undergo hardship”; it was a recognised tenet in Jewish theology that self-inflicted punishment of any kind was a means of reconciliation, e.g. , in Mechilta , 76 a , the words of Psa 89:32 (33 in Heb.), I will visit their transgression with the rod, and their iniquity with stripes , are interpreted to mean that the pain suffered under liberal chastisement is one of the means of reconciliation with God; for instances of how chastisement has reconciled men to God, see Baba mezia , 84 a b . : these words are found together in 2 Esdras 18:9 (= Neh 8:9 ); and in Luk 6:25 we have, , . Repentance ( ) was, according to Jewish teaching, also in itself another of the means of reconciliation. : . . . in. N.T.; cf. Amo 8:10 , . : Cf. Jer 16:9 ; Pro 14:13 ; the words express the contrast between the loud unseemly gaiety of the pleasure-seeker, and the subdued mien and downcast look of the penitent. occurs only here in the N.T.; it is often found in Philo.
Jas 4:10 . : Cf. Sir 2:17 , , and cf. Jas 3:18 ; in the Test. of the Twelve Patriarchs , Jos. xviii. 1, we read, “If ye also, therefore, walk in the commandments of the Lord, my children, He will exalt you there ( i.e. , on high), and will bless you with good things for ever and ever”. Although the actual word is not mentioned in these Jas 4:7-10 , it is obvious that they constitute a call to repentance. Both as establishing a proper relationship towards God, and as a means of bringing about that relationship, the need of repentance had always been greatly insisted on by Jewish teachers; in Pirqe Aboth, e.g. , iv. 15, it is said, “Repentance and good works are as a shield against punishment”; and Taylor quotes Berachoth , 17 a , “It was a commonplace in the mouth of Raba that, The perfection of wisdom is repentance,” cf. Bereshith Rabba , lxv.; Nedarim , 32 b , etc., etc.
Fuente: The Expositors Greek Testament by Robertson
Be afflicted. Greek. talaiporeo. Only here. Compare Jam 5:1. Rom 7:24.
laughter. Greek. gelos. Only here.
be turned. See Act 2:20.
heaviness. Greek. katepheia. Only here. It means casting down the eyes. Compare Luk 18:13.
Fuente: Companion Bible Notes, Appendices and Graphics
9.] This cannot be done without true and deep repentance, leading them through deep sorrow. Be wretched (in your minds, from a sense of your sinfulness. That such feeling will have its outward demonstrations is evident: but this word itself does not allude to them, as Grot., Affligite vosmetipsos jejuniis et aliis corporis : so likewise Est., al. Beza also misses the point of the exhortation, when he says, primum reprehendit in adversis, deinde immoderatam in rebus prosperis exultationem. Vestram persentiscite miseriam, of Theile, is nearest the mark) and mourn and weep (here again Grot. refers the exhortation to outward things-Lugubrem habitum induite, saccum et cilicia. These may follow on that which is here commanded, but are not the thing itself): let your laughter (laut vit, Theile) be turned into mourning (these more of the outward manifestations) and your joy into humiliation (, lit. casting down of the eyes: hence shame or humiliation, which produces such downcast looks: cf. Il. . 51, where Hector, addressing Paris, calls Helen , , , . These latter, more of the inner states of mind).
Fuente: The Greek Testament
Jam 4:9. , be afflicted) that ye may be weaned and estranged from the world. This is a blessed affliction. He does not here add, howl, as ch. Jam 5:1.[51]
[51] , into heaviness [falling] of countenance) The same phrase as the German Kopfhngen. Comp. 1Ki 21:29; Isa 58:5; Mic 6:8. They who carp at others on this ground, are generally themselves such as have need above other men to let fall the countenance.-V. g.
Fuente: Gnomon of the New Testament
afflicted: Jam 5:1, Jam 5:2, Psa 119:67, Psa 119:71, Psa 119:136, Psa 126:5, Psa 126:6, Ecc 7:2-5, Isa 22:12, Isa 22:13, Jer 31:9, Jer 31:13, Jer 31:18-20, Eze 7:16, Eze 16:63, Zec 12:10-14, Mat 5:4, Luk 6:21, 2Co 7:10, 2Co 7:11
let: Job 30:31, Pro 14:13, Ecc 2:2, Ecc 7:6, Lam 5:15, Luk 6:25, Luk 16:25, Rev 18:7, Rev 18:8
Reciprocal: Lev 23:27 – afflict Jdg 2:4 – the people 2Sa 12:22 – I fasted 2Ch 7:14 – humble Est 5:9 – joyful Job 20:18 – and he shall Pro 19:10 – Delight Ecc 3:4 – time to weep Jer 6:26 – make thee Jer 50:4 – going Dan 10:2 – I Daniel Joe 1:8 – Lament Joe 2:12 – with fasting Mal 3:14 – and that Mat 5:3 – the poor Luk 7:38 – weeping 2Co 7:7 – mourning 1Pe 1:6 – ye are
Fuente: The Treasury of Scripture Knowledge
Jas 4:9. This verse is directed toward those who are unconcerned about their worldliness, and who are finding joy in such activities. They should reverse all of such false grounds of gratification, after which they will have something real and lasting in which to take joy.
Fuente: Combined Bible Commentary
Jas 4:9. Be afflicted, and mourn, and weepnamely, over your envy and hatred, your strifes and contentions, and the miseries occasioned by them. The epithets sinners and double-minded imply the necessity of repentance; and true repentance must ever be accompanied with godly sorrow.
let your laughter be turned to mourning, and your joy to heaviness: feelings which are more appropriate for the occasion.
Fuente: A Popular Commentary on the New Testament
The next duty we are exhorted to by the apostle, is a deep humiliation, and a voluntary affliction of our souls before God for sin, and upon the account of any calamity, either on ourselves or others.
Learn hence, that as the afflicting hand of God does increase upon a person, a family, or a people, so ought the humiliation and mourning of that person, family, or people, to increase; we ought not only to be humbled when God afflicts, but also to be humbled in proportion to what God inflicts; great afflictions call for great humiliations; woe to that person, that family, or that people, who will not afflicted when God afflicts them, nor humble themselves, when God humbles them; who, when God casts them down, will hold up their heads in mirth and jollity: God loves to see us bear our cross, but he cannot endure to see us make sport with it, or slight of it. If God once perceives us driving away our sorrow with harp and viol, or drowning it with wine, he can quickly turn our wine into water, and our laughter into the voice of weeping.
Now is it not better to turn our mirth into mourning, than to have God turn it into mourning? They who turn their mirth into mourning, shall find comfort after their mourning; but they shall know nothing but mourning, whose mirth God turns into mourning: be afflicted, therefore, and mourn and weep.
Quest. But how comes the apostle to make use of so many words to one purpose, be afflicted, mourn, weep, humble yourselves, &c.?
Ans. All these heaps of expressions do import and imply,
1. The necessity of the duty.
2. The difficulty of the duty.
3. The continuance of the duty,
and accordingly much enforcement is necessary; flesh and blood loves pleasure, but declines sorrow and heaviness; nature loves no bitter draughts, though bitter things are sometimes the best things; therefore the apostle’s call to afflict our souls, and humble ourselves in the sight of God, is repeated; and mark the encouragement given thus to do, humble yourselves in the sight of God, and he shall lift you up:
Submission and humility is the true way to exaltation and glory; the way to rise is to fall: he that humbleth himself shall be exalted, Luk 14:11.
He shall lift thee up in due time, 1Pe 5:6. Wait God’s leisure, and the promise shall surely be fulfilled; the world looketh upon humility as the way to contempt, but God pronounces it the way to honour; before honour is humility.
Fuente: Expository Notes with Practical Observations on the New Testament
Humble Self Before God To Be Uplifted
Have mercy upon me, O God, according to Your lovingkindness; according to the multitude of Your tender mercies, blot out my transgressions. Wash me thoroughly from my iniquity, and cleanse me from my sin. For I acknowledge my transgressions, and my sin is ever before me. Against You, You only, have I sinned, and done this evil in Your sight–that You may be found just when You speak, and blameless when You judge ( Psa 51:1-4 ).
Paul saw his own miserable condition without Christ and thanked God for the deliverance he found in Jesus. Others heard the words of the Lord and his apostles as they stressed the importance of repentance ( Rom 7:24 a-25; Act 2:37-38 ; Luk 13:1-5 ; Mat 5:4 ). Repentance is the beginning of our humbling ourselves before God. It is followed by putting the old man of sin to death in baptism so that God might exalt us, or raise us up, as a new man. Such yielding to God throughout our lives will lead to the final exaltation in heaven ( Jas 4:10 ; Rom 6:3-18 ; Rev 2:10 ; 2Pe 1:2-11 ).
Fuente: Gary Hampton Commentary on Selected Books
Verse 9
Be afflicted, &c.; that is, in penitence for sin.
Fuente: Abbott’s Illustrated New Testament
4:9 {6} Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and [your] joy to {a} heaviness.
(6) He goes on in the same comparison of opposites, and contrasts those profane joys with an earnest sorrow of mind, and pride and arrogancy with holy modesty.
(a) By this word the Greeks mean a heaviness joined with shamefacedness, which is to be seen in a cast down countenance, and settled as it were upon the ground.
Fuente: Geneva Bible Notes
James was calling readers who had compromised with the world by following hedonism to get right with God. There is laughter and joy in the pursuit of personal desires, but we must abandon these in the process of repenting. James was not saying Christians must be constantly miserable, mourning, weeping, and gloomy. These are only the evidences of repentance from a formerly sinful attitude and lifestyle (cf. Mat 5:3-4).