Exegetical and Hermeneutical Commentary of James 4:1

From whence [come] wars and fightings among you? [come they] not hence, [even] of your lusts that war in your members?

Ch. Jas 4:1-7. God’s giving and the World’s getting

1. whence come wars and fightings among you? ] One source of discord had been touched in the “Be not many masters” of Chap. Jas 3:1. Sectarianism and all its kindred evils were destructive of peace, and therefore of all true wisdom. Another besetting sin of the race which St James addressed, from which indeed no race or nation is exempt, now comes in view. “Wars,” protracted or wide-spread disputes: “fighting,” the conflicts and skirmishes of daily life, which make up the campaign, “What do they come from?” the writer asks, and then makes answer to himself. A question so like in form to this as to suggest the thought that it must be a conscious reproduction, is found in the Epistle of Clement of Rome (c. 45).

even of your lusts that war in your members? Literally, from your pleasures. The noun is used as nearly equivalent to “desires.” Common as the word “pleasure” was in all Greek ethical writers, it is comparatively rare in the New Testament. In the Gospels it meets us in Luk 8:14, and with much the same sense as in this passage. These “lusts” or “pleasures” are, the next word tells us, the hosts that carry on the conflict and perpetuate the warfare. They make our “members,” each organ of sense or action, their camping ground and field of battle. Hence, to extend the metaphor one step further, as St Peter extends it, they “war against the soul” (1Pe 2:11).

Fuente: The Cambridge Bible for Schools and Colleges

From whence come wars and fightings among you? – Margin, brawlings. The reference is to strifes and contentions of all kinds; and the question, then, as it is now, was an important one, what was their source or origin? The answer is given in the succeeding part of the verse. Some have supposed that the apostle refers here to the contests and seditions existing among the Jews, which afterwards broke out in rebellion against the Roman authority, and which led to the overthrow of the Jewish nation. But the more probable reference is to domestic broils, and to the strifes of sects and parties; to the disputes which were carried on among the Jewish people, and which perhaps led to scenes of violence, and to popular outbreaks among themselves. When the apostle says among you, it is not necessary to suppose that he refers to those who were members of the Christian church as actually engaged in these strifes, though he was writing to such; but he speaks of them as a part of the Jewish people, and refers to the contentions which prevailed among them as a people – contentions in which those who were Christian converts were in great danger of participating, by being drawn into their controversies, and partaking of the spirit of strife which existed among their countrymen. It is known that such a spirit of contention prevailed among the Jews at that time in an eminent degree, and it was well to put those among them who professed to be Christians on their guard against such a spirit, by stating the causes of all wars and contentions. The solution which the apostle has given of the causes of the strifes prevailing then, will apply substantially to all the wars which have ever existed on the earth.

Come they not hence, even of your lusts? – Is not this the true source of all war and contention? The word rendered lusts is in the margin rendered pleasures. This is the usual meaning of the word ( hedone); but it is commonly applied to the pleasures of sense, and thence denotes desire, appetite, lust. It may be applied to any desire of sensual gratification, and then to the indulgence of any corrupt propensity of the mind. The lust or desire of rapine, of plunder, of ambition, of fame, of a more extended dominion, I would be properly embraced in the meaning of the word. The word would equally comprehend the spirit which leads to a brawl in the street, and that which prompted to the conquests of Alexander, Caesar, or Napoleon. All this is the same spirit evinced on a larger or smaller scale.

That war in your members – The word member ( melos) denotes, properly, a limb or member of the body; but it is used in the New Testament to denote the members of the body collectively; that is, the body itself as the seat of the desires and passions, Rom 6:13, Rom 6:19; Rom 7:5, Rom 7:23; Col 3:5. The word war here refers to the conflict between those passions which have their seat in the flesh, and the better principles of the mind and conscience, producing a state of agitation and conflict. See the notes at Rom 7:23. Compare Gal 5:17. Those corrupt passions which have their seat in the flesh, the apostle says are the causes of war. Most of the wars which have occurred in the world can be traced to what the apostle here calls lusts. The desire of booty, the love of conquest, the ambition for extended rule, the gratification of revenge, these and similar causes have led to all the wars that have desolated the earth. Justice, equity, the fear of God, the spirit of true religion, never originated any war, but the corrupt passions of men have made the earth one great battle-field. If true religion existed among all men, there would be no more war. War always supposes that wrong has been done on one side or the other, and that one party or the other, or both, is indisposed to do right. The spirit of justice, equity, and truth, which the religion of Christ would implant in the human heart, would put an end to war forever.

Fuente: Albert Barnes’ Notes on the Bible

Jam 4:1-3

From whence come wars and fightings?

—

Wars and fighting–whence they proceed

I. THE QUESTION PROPOSED (Jam 4:1). We have no very particular information as to the nature of these contests, the parties by whom they were waged, or the matters to which they related. Able interpreters have connected them with the civil, political conflicts which agitated the Jewish people at this period of their history, and prepared the way for the memorable destruction which soon came on them at the hands of the victorious Romans. But it would appear, from what is added, that they were rather struggles about ordinary temporal affairs–about influence, reputation, position, and especially property, money, gains–what more than once the apostle calls filthy lucre. What they sought was prosperity of that earthly kind; and all striving to secure it they got into collision–they envied, jostled, assailed, injured one another. Alas! this state of things has not been confined to the early age, nor to Jewish converts. What wars and fightings still among the members of the Church! Oh, what controversies and contentions! What angry passions, bitter rivalries, furious contests among the professed disciples of the same Master, the adherents of that gospel which is all animated with love, and pregnant with peace!

II. THE ANSWER GIVEN.

1. The prevalence of lust. And what were these lusts? Just those which are most characteristic of human nature as fallen, and the working of which we see continually around us in the world. There was pride, a high, inordinate opinion of themselves, of their own merits and claims, leading them to aim at sell-exaltation, at authority, pre-eminence–envy, grudging at the prosperity of others, prompting efforts to pull them down and climb into their places–avarice, covetousness, the love of money, the desire to be rich, stirring up all kinds of evil passions, and giving rise to crooked designs and plots of every description. These and such like are always the true cause of our wars and fightings. No doubt the world allures, the devil tempts–no doubt there are many incitements and influences at work all around by which Christians are more or less affected. But what gives them their power? The heart is deceitful above all things, and desperately wicked. It is thronged with lusts, it is inflammable, and hence the spark falling on it is enough to wrap it in the flames of devouring passion. Which war in your members. These are the bodily organs, and also the mental faculties, especially the former. The lusts are attached to them, connected with them, as the instruments by which they work, through which they come into active and open manifestation. Ye lust, and have not–have not what you so strongly and irregularly desire. Hew often are those who give way to such covetous cravings doomed to bitter disappointment! What the parties had not in this instance were those worldly gains and other advantages on which their hearts were set, and for which they strained and struggled. We have now a farther step, and a terrible one, taken under the influence of this lust. Ye kill, and desire to have. Ye kill–that is, ye murder. It is possible to kill in other ways than by dealing a fatal blow, giving the poisonous draught, or committing any deed by which a charge of murder could be substantiated. By envious rivalries and bitter animosities by false accusations and cruel persecutions–we may wound the spirit, weaken the strength, and shorten the days ofour fellow creatures. We may as truly take away the life as if we used some lethal weapon for the purpose. And desire to have–desire in an eager, even an envious manner, as the words signifies; for this was what dictated the murder spoken of, and, remaining after its perpetration, sought, through the medium of it, the coveted object or pleasure. And cannot obtain. No; not even after employing such dreadful means for the purpose. Ye get not the satisfaction ye craved and expected–often not so much as the thing in which ye looked for that satisfaction. How frequently does this happen! Under the influence of insatiable cravings, men silence the voice of conscience, set at nought the restraints of law, trample on honour, principle, life itself; and, after all, either miss what they dare and sacrifice so much for, or get it only to find that what they imagined would be sweet, is utterly insipid, if not intensely bitter. They lose their pains; their killing, while a crime, proves also a mistake.

2. The neglect or abuse of prayer. They sought not from God the blessings they were so anxious to obtain. Had they taken their requests to God a twofold result would have ensued. Their immoderate desires had been checked, abated–the bringing of them into contact with His holy presence must have had a rectifying influence. Then, so far as lawful, as for their own good and the Divine glory, their petition had been granted. Thus their wars and fightings would have been prevented, their evil tendencies would have been repressed, and the disastrous effects they produced have been prevented. But some might repel the charge and say, We do ask. The apostle anticipates such a defence, and so proceeds, Ye ask and receive not. How does that happen? Does it not contradict the explanation of the not having which had now been presented? Does it not run directly in opposition to the Lords express promise, Ask, and ye shall receive? No; for he adds, assigning the reason of the failure–Because ye ask amiss, badly, with evil intent. Ye do it in a spirit and for a purpose that are not good, but evil. It is not forbidden to seek temporal gains; but they did it not to apply them to proper objects, but to expend them in selfish, if not impure gratifications. Nothing is more common. Why, we may even plead for spiritual blessings in the same manner. We may supplicate wisdom, not to glorify God by it, but to exalt ourselves–not to benefit our brethren by it, but to make it conduce to our own pride and importance. We may ask pardon merely for the safety it involves, for the comfort it brings, from a regard to ease and enjoyment, and not to any higher and holier purpose. We may make grace the minister of sin, and value it for the release from restraint–the liberty to live as we please which it is supposed to confer. Of course, such prayers are not answered. They are an insult to the Majesty of heaven. They are a profanation of the Holiest. (John Adam.)

Serious reflections on war

I. This subject naturally leads us to reflect upon THE FALLEN, DEGENERATE STATE OF HUMAN NATURE. What is this world but a field of battle? What is the history of nations, from their first rise to the present day, but a tragical story of contests, struggles for dominion, encroachments upon the possessions of others?

II. This subject may naturally lead us to reflect upon THE JUST RESENTSIENTS OF GOD AGAINST THE SIN OF MAN. As innocent creatures, under the influence of universal benevolence, would not injure one another, or fly to war, so God would not suffer the calamities of war to fall upon them because they would not deserve it. But alas! mankind have revolted from God, and He employs them to avenge His quarrel and do the part of executioners upon one another.

III. The consideration of war, as proceeding from the lusts of men, may excite us to THE MOST ZEALOUS ENDEAVOURS, IN OUR RESPECTIVE CHARACTERS, TO PROMOTE A REFORMATION. Let our lives be a loud testimony against the wickedness of the times; and a living recommendation of despised religion.

IV. The consideration of war as proceeding from the lusts of men, may make us sensible of our NEED OF AN OUTPOURING OF THE DIVINE SPIRIT. Love, joy, peace, long suffering, gentleness, goodness, meekness, are mentioned by St. Paul as the fruit of the Spirit, because the Spirit alone is the author of them. And if these dispositions were predominant in the world, what a calm, pacific region would it be, undisturbed with the hurricanes of human passions.

V. The consideration of the present commotions among the kingdoms of the world may CARRY OUR THOUGHTS FORWARD to that happy period which our religion teaches us to hope for, when the kingdom of Christ, the Prince of Peace, shall be extended over the world, and His benign, pacific religion shall be propagated among all nations. Conclusion:

1. Humble yourselves under the mighty hand of God.

2. Pray without ceasing. (S. Davies, M. A.)

Contention in a community

1. Lust is the makebait in a community. Covetousness, pride, and ambition make men injurious and insolent.

(1) Covetousness maketh us to contend with those that have anything that we covet, as Ahab with Naboth.

(2) Pride is the cockatrice egg that discloseth the fiery flying serpent Pro 13:10).

(3) Ambition. Diotrephes loving the pre-eminence disturbed the Churches of Asia (3Jn 1:10).

(4) Envy. Abraham and Lots herdsmen fell out (Gen 13:7).

2. When evils abound in a place it is good to look after the rise and cause of them. Men engage in a heat, and do not know wherefore: usually lust is at the bottom; the sight of the cause will shame us.

3. Lust is a tyrant that warreth in the soul, and warreth against the soul.

(1) It warreth in the soul; it abuseth your affections, to carry on the rebellion against heaven (Gal 5:17).

(2) It warreth against the soul (1Pe 2:11). (T. Manton.)

Lusts the causes of strife

Wars and fightings are not to be understood literally. St. James is referring to private quarrels and law-suits, social rivalries and factions, and religious controversies. The subject-matter of these disputes and contentions is not indicated because that is not what is denounced. It is not for having differences about this or that, whether rights of property, or posts of honour, or ecclesiastical questions, that St. James rebukes them, but for the rancorous, greedy, and worldly spirit in which their disputes are conducted. Evidently the lust of possession is among the things which produce the contentions. Jewish appetite for wealth is at work among them. Whence wars, and whence fightings among you? come they not hence, even of your pleasures which war in your members? By a common transposition, St. James, in answering his own question, puts the pleasures which excite and gratify the lusts instead of the lusts themselves, in much the same way as we use drink for intemperance, and gold for avarice. These lusts for pleasures have their quarters or camp in the members of our body–i.e., in the sensual part of mans nature. But they are there, not to rest, but to make war, to go after, and seize, and take for a prey that which has roused them from their quietude and set them in motion. There the picture, as drawn by St. James, ends. St. Paul carries it a stage farther (Rom 7:23). St. Paul does the 1Pe 2:11). In the Phaedo of Plato

(66, 67) there is a beautiful passage which presents some striking coincidences with the words of St. James. Wars, and factions, and fightings have no other source than the body and its lusts. For it is for the getting of wealth that all our wars arise, and we are compelled to get wealth because of our body, to whose service we are slaves; and in consequence we have no leisure for philosophy because of all these things. And the worst of all is that if we get any leisure from it, and turn to some question, in the midst of our inquiries the body is everywhere coming in, introducing turmoil and confusion, and bewildering us, so that by it we are prevented from seeing the truth. But, indeed, it has been proved to us that if we are ever to have pure knowledge of anything we must get rid of the body, and with the soul by itself must behold things by themselves. Then, it would seem, we shall obtain the wisdom which we desire, and of which we say that we are lovers; when we are dead, as the argument shows, but in this life not. For if it be impossible while we are in the body to have pure knowledge of anything, then of two things one–either knowledge is not to be obtained at all, or after we are dead; for then the soul will be by itself, apart from the body, but before that not. And in this life, it would seem, we shall make the nearest approach to knowledge if we have no communication or fellowship whatever with the body, beyond what necessity compels, and are not filled with its nature, but remain pure from its taint until God Himself shall set us free. And in this way shall we be pure, being delivered from the foolishness of the body, and shall be with other like souls, and shall know of ourselves all that is clear and cloudless, and that is perhaps all one with the truth. Plato and St. James are entirely agreed in holding that wars and fightings are caused by the lusts that have their seat in the body, and that this condition of fightings without, and lusts within, is quite incompatible with the possession of heavenly wisdom. But there the agreement between them ceases. The conclusion which Plato arrives at is that the philosopher must, so far as is possible, neglect and excommunicate his body, as an intolerable source of corruption, yearning for the time when death shall set him free from the burden of waiting upon this obstacle between his soul and the truth. Plato has no idea that the body may be sanctified here and glorified hereafter; he regards it simply as a necessary evil, which may be minimised by watchfulness, but which can in no way be turned into a blessing. The blessing will come when the body is annihilated by death. St. James, on the contrary, exhorts us to cut ourselves off, not from the body, but from friendship with the world. Even in this life the wisdom that is from above is attainable, and where that has found a home factions and fightings cease. When the passions cease to war those who have hitherto been swayed by their passions will cease to war also. (A. Plummer, D. D.)

Warrior lusts

The word translated lusts is used to express the pleasure of the senses, and hence sometimes signifies strong desire for such gratification. In this picturesque sentence, these are represented as warriors spreading themselves through the members, seizing the body as the instrument for the accomplishing of their designs and the gaining of their ends. It is the desire for greater territories, larger incomes, more splendour, wider indulgence in physical pleasures, greater gratification of their pride and ambition, which lead kings to war. Every war has begun in sin. It is so in religious circles. The pride of opinion, the love of rule, the enjoyment of more renown for numbers and wealth and influence, have led sects and Churches into all the persecution and so-called religious wars which have disgraced the cause of truth, and discouraged the aspirations of the good, and increased the infidelity of the world. (C. F. Deems, D. D.)

War

But is there nothing to be said in favour of war? There is one thing often said of it–namely, that, in spite of its horror, and folly, and wickedness, it evokes courage, magnanimity, heroism, self-sacrifice. There has been much eloquence expended on this theme; but good Dr. Johnson said all that was necessary on the matter long ago. Boswell writes: Dr. Johnson laughed at Lord Kamess opinion that war was a good thing occasionally, as so much valour and virtue were exhibited in it. A fire, said the Doctor, might as well be considered a good thing. There are the bravery and address of the firemen in extinguishing it; there is much humanity exerted in saving the lives and properties of the poor sufferers. Yet, after all this, who can say that a fire is a good thing? But what is the Christian principle about war? For our religion, if it is good for anything, must be good for everything; it must have an authoritative word on this matter. Murder is not less murder because a man puts on a red coat to do it in; it is not less murder because a thousand go out to do it together. There are no earthly orders which may countermand the commandment of God. In the first two centuries of the Christian Church this was so well understood that Celsus, in his attack upon Christianity, says that the State received no help in war from the Christians, and that, if all men were to follow their example, the sovereign would be deserted and the world would fall into the hands of the barbarians. To which Origen answered as follows
The question is–What would happen if the Romans should be persuaded to adopt the principles of the Christians? This is my answer–We say that if two of us shall agree on earth as touching anything thatthey shall ask, it shall be done for them by the Father who is in heaven. What, then, are we to expect, if not only a very few should agree, as at present, but the whole empire of Rome? They would pray to the Word, who of old said to the Hebrews, when pursued by the Egyptians, The Lord shall fight for you, and you shall hold your peace. What Origen and other great teachers said many Christians heeded, and there were men who refused to enter the army, although the penalty of their refusal was death. The Quaker-like sentiment and principle of the Church was changed when the Church was established and protected by Constantine, and from various causes, into which we need not enter, since the discussion would have a somewhat academic tinge, and we are concerned with a practical question. In the Middle Ages soldiering became more reputable than ever through the rise of the Mohammedan power and the institution of chivalry. And for all practical purposes Christendom is still unchristian so far as war is concerned. That is true in spite of all the understandings about the illegitimacy of certain materials and methods, in spite of all the hospital staff and the nurses, and the other efforts to palliate the horrors of sweeping and scientific murder. (J. A. Hamilton.)

Mens love of stride

Lord Palmerston, in a short letter to Mr. Cobden, said, Man is a fighting and quarrelling animal. (Justin McCarthy.)

Peace

Peace among men is the consequence of peace in men. (Viedebandt.)

Desire

Desires increase with acquisition; every step a man advances brings something within his view which he did not see before, and which, as soon as he sees it he begins to want. Where necessity ends, curiosity begins; and no sooner are we supplied with everything that nature can demand than we contrive artificial appetites. (Dr. Johnson,.)

Ye lust and have not

Disappointed lust

1. Lustings are astrally disappointed. God loveth to cross desires when they are inordinate; His hand is straitened when our desires are enlarged.

(1) Sometimes in mercy (Hos 2:7). Prosperous and successful wickedness encourageth a man to go on in that way; some rubs are an advantage.

(2) Sometimes in judgment, that He may torment men by their own lusts; their desires prove their just torture. The blood heated by intemperance, and the heart enlarged by desire, are both of them sins that bring with them their own punishment, especially when they meet with disappointment. Learn, then, that when the heart is too much set upon anything, it is the ready way to miss it. When you forget to subject your desires to Gods will, you shall understand the sovereignty of it. Be not always troubled when you cannot have your will; you have cause to bless God. It is a mercy when carnal desires are disappointed; say as David (1Sa 25:32). It teacheth you what reflections to make upon yourselves in case of disappointment. When we miss any worldly thing that we have desired, say, Have not I lusted after this? Did not I covet it too earnestly? Absalom was the greater curse to David because he loved him too much. Inordinate longings make the affections miscarry.

2. Where there is covetousness there is usually strife, envy, and emulation. Ye lust; ye kill; ye emulate–these hang in a string. As there is a connection and a cognation between virtues and graces–they go hand in hand–so there is a link between sins–they seldom go alone. If a man be a drunkard, he will be a wanton; if he be covetous, he will be envious.

3. It is lust and covetousness that is most apt to trouble neighbourhoods and vicinities (Pro 15:27). Covetousness maketh men of such a harsh and sour disposition. Towards God it is idolatry; it robbeth Him of one of the flowers of His crown, the trust of the creature; and it is the bane of human societies. Why are mens hearts besotted with that which is even the reproach and defamation of their natures?

4. Lust will put men not only upon dishonest endeavours, but unlawful means, to accomplish their ends, killing, and warring, and fighting, etc. Bad means will suit well enough with base ends; they resolve to have it; any means will serve the turn, so they may satisfy their thirst of gain (1Ti 6:9).

5. Do wicked men what they can, when God setteth against them their endeavours are frustrated (Psa 33:10).

6. It is not good to engage in any undertaking without prayer. That no actions must be taken in hand but such as we can commend to God in prayer; such enterprises we must not engage in as we dare not communicate to God in our supplications (Isa 29:15). (T. Manton.)

Lusting and murder

If we remember the state of Jewish society, the bands of robber-outlaws, of whom Barabbas was a type, the four thousand men who were murderers of Act 21:38, the bands of zealots and Sicarii who were prominent in the tumults that preceded the final war with Rome, it will not seem so startling that St. James should emphasise his warning by beginning with the words Ye murder. In such a state of society murder is often the first thing that a man thinks of as a means to gratify his desires, not, as with us, a last resource when other means have failed. (Dean Plumptre.)

Was the picture true?

There was, perhaps, a grim truth in the picture which St. James draws. It was after the deed was done that the murderers began to quarrel over the division of the spoil, and found themselves as unsatisfied as before, still not able to obtain that on which they had set their hearts, and so plunging into fresh quarrels, ending as they began, in bloodshed. (Dean Plumptre.)

Lusting, yet lacking

There is no sowing in a storm. (J. Trapp.)

Ye have not, because ye ask not

The causes of spiritual destitution

I. THE CAUSE IS SOMETIMES NON-ASKING. There are some blessings that God gives without asking–such as being, faculties, seasons, elements of nature, &c.; others that He gives only for asking–spiritual blessings.

1. What does prayer do?

(1) It effects no alteration in the plan of God.

(2) It cannot inform the Almighty of anything of which tie was before ignorant.

(3) It does not give a claim to the Divine favours.

2. But–

(1) It does fulfil a condition of Divine beneficence.

(2) It does bring the mind into vital contact with its Maker.

(3) It does deepen our sense of dependence upon God.

(4) It does fill the soul with the idea of mediation; for all prayer is in the name of Christ.

II. THE CAUSE IS SECRETARIES WRONG ASKING.

1. TO pray insincerely is to pray amiss.

2. Without earnestness.

3. Without faith.

4. Without surrendering our being to God. (D. Thomas.)

Ask and have

Man is a creature abounding in wants, and ever restless, and hence his heart is full of desires. Man is comparable to the sea anemone, with its multitude of tentacles which are always hunting in the water for food; or like certain plants which send out tendrils, seeking after the means of climbing. The poet says, Man never is, but always to be, blest. This fact appertains both to the worst and the best of men. In bad men desires corrupt into lusts: they long after that which is selfish, sensual, and consequently evil. In gracious men there are desires also. Their desires are after the best things-things pure and peaceable, laudable and elevating. They desire Gods glory, and hence their desires spring from higher motives than those which inflame the unrenewed mind. Such desires in Christian men are frequently very fervent and forcible; they ought always to be so; and those desires begotten of the Spirit of God stir the renewed nature, exciting and stimulating it, and making the man to groan and to be in anguish until he can attain that which God has taught him to long for. The lusting of the wicked and the holy desiring of the righteous have their own ways of seeking gratification. The lusting of the wicked develops itself in contention; it kills, and desires to have; it fights, and it wars; while, on the other hand, the desire of the righteous, when rightly guided, betakes itself to a far better course for achieving its purpose, for it expresses itself in prayer fervent and importunate. The godly man, when full of desire, asks and receives at the hand of God.

I. THE POVERTY OF LUSTING. Ye lust, and have not. Carnal lustings, however strong they may be, do not in many cases obtain that which they seek after. The man longs to be happy, but he is not; he pines to be great, but he grows meaner every day; he aspires after this and after that which he thinks will content him, but he is still unsatisfied; he is like the troubled sea which cannot rest. One way or another his life is disappointment; he labours as in the very fire, but the result is vanity and vexation of spirit. How can it be otherwise? If we sow the wind, must we not reap the whirlwind, and nothing else? Or, if peradventure the strong lustings of an active, talented, persevering man do give him what he seeks after, yet how soon he loses it. The pursuit is toilsome, but the possession is a dream. He sits down to eat, and lo! the feast is snatched away, the cup vanishes when it is at his lip. He wins to lose; he builds, and his sandy foundation slips from under his tower, and it lies in ruins. Or if such men have gifts and power enough to retain that which they have won, yet in another sense they have it not while they have it, for the pleasure which they looked for in it is not there. They pluck the apple, and it turns out to be one of those Dead Sea apples which crumble to ashes in the hand. The man is rich, but God takes away from him the power to enjoy his wealth. By his lustings and his warrings, the licentious man at last obtains the object of his cravings, and after a moments gratification, he loathes that which he so passionately lusted for. Thus may it be said of multitudes of the sons of men, Ye lust, and have not. Their poverty is set forth in a threefold manner–Ye kill, and desire to have, and cannot obtain; Ye have not, because ye ask not; Ye ask, and receive not, because ye ask amiss. If the lusters fail, it is not because they did not set to work to gain their ends; for, according to their nature, they used the most practical means within their reach, and used them eagerly, too. Multitudes of men are living for themselves, competing here and warring there, fighting for their own ]land with the utmost perseverance. They have little choice as to how they will do it. Conscience is not allowed to interfere in their transactions, but the old advice rings in their ears, Get money; get money honestly if you can, but by any means get money. No matter though body and soul be ruined, and others be deluged with misery, fight on, for there is no discharge in this war. If you are to win you must fight; and everything is fair in war. So they muster their forces, they struggle with their fellows, they make the battle of life hotter and hotter, they banish love, and brand tenderness as folly, and yet with all their schemes they obtain not the end of life in any true sense. Well saith James, Ye kill, and desire to have, and cannot obtain; ye fight and war, yet ye have not. When men who are greatly set upon their selfish purposes do not succeed, they may possibly hear that the reason of their non-success is Because ye ask not. Is, then, success to be achieved by asking? So the text seems to hint, and so the righteous find it. Why doth not this man of intense desires take to asking? The reason is, first, because it is unnatural to the natural man to pray; as well expect him to fly. God-reliance he does not understand; self-reliance is his word, hell is his god, and to his god he looks for success. He is so proud that he reckons himself to be his own providence; his own right hand and his active arm shall get to him the victory. Yet he obtains not. The whole history of mankind shows the failure of evil lustings to obtain their object. For a while the carnal man goes on fighting and warring; but by and by he changes his mind, for he is ill, or frightened. His purpose is the same, but if it cannot be achieved one way he will try another. If he must ask, well, he will ask; he will become religious, and do good to himself in that way. He finds that some religious people prosper in the world, and that even sincere Christians are by no means fools in business; and, therefore, he will try their plan. And now he comes under the third censure of our text. Ye ask, and receive not. What is the reason why the man who is the slave of his lusts obtains not his desire, even when he takes to asking? The reason is because his asking is a mere matter of form, his heart is not in his worship. This mans prayer is asking amiss, because it is entirely for himself. He wants to prosper that he may enjoy himself; he wants to be great simply that he may be admired: his prayer begins and ends with self. Look at the indecency of such a prayer, even if it be sincere. When a man so prays he asks God to be his servant, and gratify his desires; nay, worse than that, he wants God to join him in the service of his lusts. He will gratify his lusts, and God shall come and help him to do it. Such prayer is blasphemous; but a large quantity is offered, and it must be one of the most God-provoking things that heaven ever beholds.

II. How CHRISTIAN CHURCHES MAY SUFFER SPIRITUAL POVERTY, SO that they, too, desire to have, and cannot obtain. Of course the Christian seeks higher things than the worldling, else were he not worthy of that name at all. At least professedly his object is to obtain the true riches, and to glorify God in spirit and in truth. Yes, but all Churches do not get what they desire. We have to complain, not here and there, but in many places, of Churches that are nearly asleep and are gradually declining. These Churches have not, for no truth is made prevalent through their zeal, no sin is smitten, no holiness promoted; nothing is done by which God is glorified. And what is the reason of it? First, even among professed Christians, there may be the pursuit of desirable things in a wrong method. Ye fight and war, yet ye have not. Have not Churches thought to prosper by competing with other Churches? Is it not the design of many to succeed by a finer building, better music, and a cleverer ministry than others? Is it not as much a matter of competition as a shop front and a dressed window are with drapers? Is this the way by which the Kingdom of God is to grow up among us? In some cases there is a measure of bitterness in the rivalry. I bring no railing accusation, and, therefore, say no more than this: God will never bless such means and such a spirit; those who give way to them will desire to have, but never obtain. Meanwhile, what is the reason why they do not have a blessing? The text says, Because ye ask not; I am afraid there are Churches which do not ask. Prayer in all forms is too much neglected. But some reply, There are prayer-meetings, and we do ask for the blessing, and yet it comes not. Is not the explanation to be found in the other part of the text, Ye have not, because ye ask amiss? He who prays without fervency does not pray at all. We cannot commune with God, who is a consuming fire, if there is no fire in our prayers. Many prayers fail of their errand because there is no faith in them. Prayers which are filled with doubt are requests for refusal.

III. THE WEALTH WHICH AWAITS THE USE OF THE RIGHT MEANS, namely, of asking rightly of God.

1. How very small, after all, is this demand which God makes of us. Ask! Why, it is the least thing He can possibly expect of us, and it is no more than we ordinarily require of those who need help from us. We expect a poor man to ask; and if he does not, we lay the blame of his lack upon himself. If God will give for the asking, and we remain poor, who is to blame? Surely there must be in our hearts a lurking enmity to Him; or else, instead of its being an unwelcome necessity, it would be regarded as a great delight.

2. However, whether we like it or not, remember, asking is the rule of the kingdom. Ask, and ye shall receive. It is a rule that never will be altered in anybodys case. Why should it be? What reason can be pleaded why we should be exempted from prayer? What argument can there be why we should be deprived of the privilege and delivered from the necessity of supplication?

3. Moreover, it is clear to even the most shallow thinker that there are some things necessary for the Church of God which we cannot get otherwise than by prayer. You can buy all sorts of ecclesiastical furniture, you can purchase any kind of paint, brass, muslin, blue, scarlet, and fine linen, together with flutes, harps, sackbuts, psalteries, and all kinds of music–you can get these without prayer; in fact, it would be an impertinence to pray about such rubbish; but you cannot get the Holy Ghost without prayer. Neither can you get communion with God without prayer. He that will not pray cannot have communion with God. Yet more, there is no real spiritual communion of the Church with its own members when prayer is suspended. Prayer must be in action, or else those blessings which are vitally essentially to the success of the Church can never come to it. Prayer is the great door of spiritual blessing, and if you close it you shut out the favour.

4. Do you not think that this asking which God requires is a very great privilege? Suppose we were in our spiritual nature full of strong desires, and yet dumb as to the tongue of prayer, methinks it would be one of the direst afflictions that could possibly befall us; we should be terribly maimed and dismembered, and our agony would be overwhelming. Blessed be His name, the Lord ordains a way of utterance, and bids our hearts speak out to Him.

5. We must pray: it seems to me that it ought to be the first thing we ever think of doing when in need.

6. Alas! according to Scripture and observation, and, I grieve to add, according to experience, prayer is often the last thing. God is sought unto when we are driven into a corner and ready to perish. And what a mercy it is that He hears such laggard prayers, and delivers the suppliants out of their troubles.

7. Do you know what great things are to be had for the asking? Have you ever thought of it? Does it not stimulate you to pray fervently? All heaven lies before the grasp of the asking man; all the promises of God are rich and inexhaustible, and their fulfilment is to be had by prayer.

8. I will mention another proof that ought to make us pray, and that is, that if we ask, God will give to us much more than we ask. Abraham asked of God that Ishmael might live before him. He thought, Surely, this is the promised seed: I cannot expect that Sarah will bear a child in her old age. God has promised me a seed, and surely it must be this child of Hagar. Oh that Ishmael might live before Thee! God granted him that, but He gave him Isaac as well, and all the blessings of the covenant. There is Jacob; he kneels down to pray, and asks the Lord to give him bread to eat and raiment to put on. But what did his God give him? When tie came back to Bethel he had two bands, thousands of sheep and camels, and much wealth. God had heard him and done exceeding abundantly above what he asked. Well, say you, but is that true of New Testament prayers? Yes, it is so with the New Testament pleaders, whether saints or sinners. They brought a man to Christ sick of the palsy, and asked Him to heal him; and He said, Son, thy sins be forgiven thee. He had not asked that, had he? No; but God gives greater things than we ask for. Hear that poor, dying thiefs humble prayer: Lord, remember me when Thou comest into Thy kingdom. Jesus replies, To-day shalt thou be with Me in Paradise. (C. H.Spurgeon.)

Petitionless prayers

Suppose that a man takes up his pen and a piece of parchment, and writes on the top of it, To the Queens Most Excellent Majesty.: the humble petition of So-and-So; but there he stops. He sits with the pen in his hand for half an hour, but does not add another word, then rises and goes his way. And he repeats this process day after day–beginning a hundred sheets of paper, but putting into them no express request; sometimes, perhaps, scratching down a few sentences which nobody can read, not even himself, but never plainly and deliberately setting down what it is that he desires. Can he wonder that his blank petition and scribbled parchments have no sensible effect on himself nor on any one besides? And has he any right to say, I wonder what can be the matter. Other people get answers to their petitions, but I am not aware that the slightest notice has ever been taken of one of mine. I am not conscious of having got a single favour, or being a whir the better for all that I have written? Could you expect it? When did you ever finish a petition? When did you ever despatch and forward one to the feet of Majesty? And so there are many persons who pass their days inditing blank petitions–or rather petitionless forms of prayer. (J. Hamilton, D. D.)

Propriety of prayer

A gentleman of fine social qualities, always ready to make liberal provision for the gratification of his children, a man of science, and a moralist of the strictest school, was sceptical in regard to prayer, thinking it superfluous to ask God for what nature had already furnished ready to hand. His eldest son became a disciple of Christ. The father, while recognising a happy change in the spirit and deportment of the youth, still harped upon his old objection to prayer, as unphilosophical and unnecessary. I remember, said the son, that I once made free use of your pictures, specimens, and instruments for the entertainment of my friends. When you came home you said to me, All that I have belongs to my children, and I have provided it on purpose for them; still, I think it would be respectful always to ask your father before taking anything. And so, added the son, although God has provided everything for me, I think it is respectful to ask Him, and to thank Him for what I use. The sceptic was silent; but he has since admitted that he has never been able to invent an answer to this simple, personal, sensible argument for prayer.

Ye ask amiss

Requisites of prayer

Prayer is the nearest approach that, in our present state, we can make to the Deity. To neglect or shun this duty is to shun all approaches to God.

I. ATTENTION AND FERVENCY are principally requisite to render our prayers acceptable to God and beneficial to ourselves. It is not the service of the lips, it is the homage of the mind which God regards. He sees and approves even the silent devotions of the heart.

II. PERSEVERANCE is another condition upon which depends the success of our prayers.

III. HUMILITY AND SUBMISSION to the Divine will are necessary conditions of our prayers.

1. Humility, because of His infinite greatness and majesty.

2. Submission to His all-wise will, because of our own ignorance.

IV. Our prayers to God ought to be accompanied with A TRUST AND CONFIDENCE in His goodness; a confidence that composes our fears, and sets us above all despondency.

V. INTEGRITY OF HEART, without which we have reason to apprehend that God will be as regardless of our supplications as we have been of His commandments. (G. Carr.)

Conditions of prayer

I. THE PROMISE GIVEN TO PRAYER IS CONDITIONAL, AND NOT ABSOLUTE, AS TOUCHING THE THING WHICH IS PRAYED FOR; and therefore we may fail in gaining an answer to prayer in consequence of praying for that which is wrong in itself, or which would be fraught with danger to its possessor. Prayer is not a power entrusted to us, like that of free will, which we may exert for good or evil, for weal or woe; it must be used for good, either present or ultimate. What we pray for, it must be consistent with the Divine perfections to grant. To pray to a Holy God for the fulfilment of some evil desire, and to suppose that He will grant our petition, is to degrade God in a way which He Himself has denounced–Thou thoughtest wickedly, that I am even such a one as thyself, and to make Him serve with us in our sins. Having seen what we may not pray for, consider what are legitimate subjects for petition. The good things which are given to us by God are either spiritual or temporal; under the former are included our salvation and perfection, and all the means which directly lead to and insure those results–e.g., pardon for sin, strength against temptation, final perseverance; under the latter, all the blessings of this life. We will take temporal goods first, and spiritual after, reversing the order of importance. Attached to every prayer for temporal things, then, there must be understood or expressed the clause as may be most expedient for us, until we know the will of God concerning the thing we are asking from Him. Spiritual goods differ from the former in two great respects. They must be sought primarily, and prayers for them need not be guarded by any implied or expressed condition.

II. THAT THE STATE OF THE PERSON WHO ASKS A BENEFIT IS A MATTER OF CONSEQUENCE may be learnt by analogy from the influence which it possesses with our fellow-men when prayers are addressed to them. We are much affected by the relation of the petitioner to us in granting a favour. To be in a state of grace, to have the privilege of the adopted child, then, is a ground of acceptance with God; whilst, on the other hand, if the heart is set on sin, and has no covenanted relation with God, however right the thing asked for may be, the prayer may be of no avail. Prayer unites the soul to God, but we cannot conceive of that union, unless there is some likeness between the terms of it, for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? St. Augustine illustrates this truth in the following manner: The fountain, he says, which ceaselessly pours forth its waters will not fill the vessel which has no mouth, or which is inverted, or which is held on one side. In the same way, God is the Fount of all goods, and desires to impart His gifts to all, but we fail to receive them, because our heart is closed against Him, or turned away from Him, or but half-converted towards Him. Whilst the heart is set on earthly possessions, or bent on sin, or has a lingering love for sinful pleasure, it is incapable of receiving and retaining the gifts of God; but to the heart that is whole with Him, He will give out of His fulness.

III. THERE ARE CERTAIN CONDITIONS WHICH OUGHT TO ACCOMPANY THE ACT OF PRAYING, IN ORDER TO ENSURE SUCCESS. Prayer is a momentous action, and must therefore be performed in a becoming manner; and a defect in this respect, though the thing prayed for be right, and the soul that prayed be in a state of grace, may hinder the accomplishment of its petitions.

1. The first of these conditions is faith. If faith fails, says St. Augustine, prayer perishes. It must be observed, that the faith which should accompany an act of prayer is of a special kind; it does not consist in the acknowledgment of the Unseen, or in the acceptance of revealed truth generally, but has direct reference to the promises of God which concern prayer. Yet it must not be supposed that, in order to pray acceptably, we must always feel quite certain of obtaining our requests; we must feel quite certain that, as far as God is concerned, He has the power to hear and answer prayer, and that He uses it as an instrument of His providence, but that in temporal things, at least, inasmuch as the bestowal of what we ask may not be expedient for us, therefore absolute certainty of gaining it may not be entertained.

2. Another disposition for praying aright, and one which touches so closely on the first as to render its separate treatment a difficulty, is to be found in the exercise of hope. We must not unduly dwell either upon the magnitude of the thing asked, or the unlikelihood of its bestowal, or our unworthiness to receive it, but rather turn to the merits of our Mediator, in whom, St. Paul says, we have boldness and access with confidence by the faith of Him; and to the Fatherhood of God, as our Lord Himself, in the prayer which He has given us for a model, has directed–that this second disposition for praying acceptably may be elicited and sustained. But this confidence must be flanked by another virtue, to hinder it from excess.

3. Though it be true that the prayer of the timid does not reach the heavens, it is also to be remembered that the prayer of the presumptuous only reaches heaven to be beaten back to earth. Confidence must be held in check by lowliness.

4. There is one disposition more which is necessary, if we would secure the force of prayer–perseverance. God promises to answer prayer, but He does not bind Himself to answer it at the time we think best. There are reasons for delay, some doubtless inscrutable, but others which are in some degree within the reach of our comprehension. Delay may be occasioned by the fact that our dispositions need to be ripened before, according to the Divine Providence, an answer to prayer can be granted; or, again, another time may be better for us to receive the benefit for which we have besought God; or, again, some past sin may for a while suspend the Divine favours, or make them more difficult of attainment, as a needful discipline; or the delay may be for the purpose of heightening our sense of the benefit, when granted, and increasing our gratification in the enjoyment of it. Moreover, the struggle itself in perseveringly pressing upon God our petitions, is lucrative in several ways; it lays up store above, where patient faithfulness is not unrewarded; it has a sanctifying effect, for the inner life grows through the exercise of those virtues which prayer calls into operation. A third effect of persevering and finally successful petition is to be found in the witness it bears to the power of prayer–a witness to ourselves in the souls secret experience, and, if known, to others also–for, as in seeking anything from one another, it is not in that which is given at once that we find an evidence of the power of our solicitation, but in that which has been again and again refused, and at last is, as it were, almost extorted froth another; so when God grants our requests, after He has long refused to do so, we seem to conquer Him by our entreaties, and thereby the potency of prayer is conspicuously manifested. The conditions of prayer may be summed up in few words–if we turn from sin and seek God, if we turn from earth and seek heaven, if in prayer we exert all our spiritual energies, we shall be heard; and we shall be able from our own experience to bear witness to the power of prayer. (W. H. Hutchings, M. A.)

How prayer may be rendered unavailing

1. By grieving the Spirit through not feeling our need of His assistance.

2. By lack of reverence.

3. By praying with a fretful and complaining spirit.

4. By thinking more of self them of God.

5. By a want of definiteness.

6. By the absence of earnest desire.

7. By impenitence.

8. By unwillingness to have our prayer answered. We pray for the generous loving Spirit of Christ; then we remember a rival in business, or an enemy who has wronged us–and the spirit of prayer is gone.

9. By being in too great a hurry when we pray. Fall on your knees, and grow there, says one who has tested the worth of prayer.

10. By neglecting to maintain a state of prayer. The spirit of prayer, like a silvery stream, must run all through our daily life.

11. Through want of co-operation with God in bringing the answer to our own prayer. You pray for the conversion of sinners. Are you living before them in a way that they may have occasion to glorify God? What have you given for the conversion of the heathen? I once endeavoured to secure five hundred dollars from a man in Boston for the work among the heathen. He told me he would make it a subject of prayer. A few days afterwards I saw him, and he gave me one hundred dollars. Theft same man, a little later, built a residence for seventy-five thousand dollars, and furnished it for one-third as much more. You pray for your citys welfare. How did you vote? (J. A. M. Chapman, D. D.)

Praying amiss

1. We pray amiss when our ends and aims are not right in prayer. The end is a main circumstance in every action, the purest offspring of the soul.

2. Our ends and aims are wrong in prayer when we ask blessings for the use and encouragement of our lusts. Men sin with reference to the aim of prayer several ways.

(1) When the end is grossly carnal and sinful. Some seek God for their sins, and would engage the Divine blessing upon a revengeful and carnal enterprise; as the thief kindleth his torch that he might steal by at the lamps of the altar.

(2) When men privily seek to gratify their lusts, men look upon God as some great power that must serve their carnal turns; as he came to Christ, Master, speak to my brother to divide the inheritance (Luk 12:13). We would have somewhat from God to give to lust; health and long life, that we may live pleasantly; wealth, that we may fare deliciously every day; estates, that we raise up our name and family; victory and success, to excuse ourselves from glorifying God by suffering, or to wreak our malice upon the enemies; Church deliverances, out of a spirit of wrath and revenge.

(3) When we pray for blessings with a selfish aim, and not with serious and actual designs of Gods glory, as when a man prayeth for spiritual blessings with a mere respect to his own ease and comfort, as for pardon, heaven, grace, faith, repentance, only that he may escape wrath. This is but a carnal respect to our own good and welfare. God would have us mind our own comfort, but not only. Gods glory is the pure spiritual aim.

3. Prayers framed out of a carnal intention are usually successless. God never undertook to satisfy fleshly desires. He will own no other voice in prayer but that of His own Spirit (Rom 8:27). (T. Manton.)

The missing prayer

Prayers miss–

1. Because they are too selfish.

(1) We set a high value on ourselves, and no dependence upon

God.

(2) Self seeking is the chief prompting principle.

(3) We lack regard for Gods glory and our own good.

(4) We feel not our own need.

2. Because they are too fretful and complaining. Not a grain of praise or thanksgiving.

3. Because they are too indefinite, vague, doubtful, and calculative.

4. Because they are too insincere, too much in a hurry, and irreverent.

5. Because they are too heartless.

(1) The source from which they rise is bad–the heart.

(2) The desire (the very soul of prayer) is worldly. No continuous thought of God.

(3) Soul earnestness is absent. All is cold, lifeless. (J. Harries.)

Prayer

Most Christians are alive to the duty of prayer, and believe most firmly in its power. Yet, in the experience of all, prayer is not prevalent, as it ought. Few but have reason sadly to confess: We have asked but we have received not. Where, then, lies the fault? Is it with God? No; Gods ear is never heavy that it cannot hear. His arm is never shortened that it cannot save. The fault lies with ourselves. It is because we have not asked aright that we have asked in vain.

I. THERE MAY BE SOMETHING AMISS IN THE SOURCE FROM WHENCE OUR PRAYERS COME. All true prayer must come from the heart. Its own emptiness and want must prompt the cry, else it will not enter into the ear of the Lord of Sabaoth. Perhaps our hearts are toll, and there is no room for the blessing, which we profess to seek, to enter. Full of worldly desires, delights, and passions. In such a case, vain must our asking be–insulting to the God whom we address.

II. THERE MAY BE SOMETHING AMISS IN THE OBJECTS WHICH OUR PRAYERS SEEK. Perhaps we have no definite object in view whatever. We have not inquired as to our wants ere engaging in the exercise. Utter in Gods presence no vague generalities, which have been well termed the death of prayer, but plead before Him felt, individual want. But granting that we have a definite object in view, that object may be altogether of a selfish nature. It is something pleasing to ourselves we wish–self-honour, self-pleasure, self-gratification. So intently is our mind fixed upon some object on which our heart is set–so entirely are we wrapt up in the attainment of it–that we forget to ask ourselves whether the gratification of our desire may be conducive to our highest well-being, may be in accordance with the will of God.

III. THERE MAY BE SOMETHING AMISS IN THE SPIRIT BY WHICH OUR PRAYERS ARE PERVADED, What was said concerning the Israelites with reference to Cannaan may be said of our prayers with reference to the audience chamber of God: They could not enter in because of unbelief. In this–the absence of faith–we have the secret of the non-success of the greater number of our petitions. And our faith must be such as to bring us to the mercy-seat pleading again and yet again the self-same request. Our faith must not fail, if at first asking no answer comes, for we ask amiss if we ask not perseveringly. (W. R. Inglis.)

The causes of unsuccessful prayer

1. We ask amiss, and consequently without success, when we fail to feel the parental love of God. Your approaches to the mercy-seat have been visits of ceremony, rather than affection; your prayers have been elaborations of language, rather than bursts of strong desire. Cold reserve has taken the place of openhearted confidence; and you have often said only what you thought you ought to feel, instead of saying what you really felt, and asking for what you really wanted. You have treated God as a stranger. You have not confided to Him your secrets. You have not even told Him so much as you have told your father or mother. You have not trusted His mighty love.

2. We ask amiss if, in our prayers, we fail to realise the mediation of Christ. Though children, we are rebels; and there is no rebel so sinful as a rebel-child. We have forfeited the original rights of children, and can approach God no more directly, but only mediately. You close your prayers with the formula, We ask all these things for Christs sake; but in religion meaning is everything, and what do you mean? Do you truly renounce dependence on yourself, and rely alone on the worthiness of Jesus? Do you make His name your grand argument, and only hope? Does the fact of His mediation have to you the force of a reality? Do you put all your prayers into His censer, that they may be offered as His own?

3. We ask amiss when we ask for wrong things. The heart will ever give a bias to the judgment. What we know depends upon what we are. In our case the heart is wrong; the judgment, therefore, is likely to be wrong; and as a further consequence, we are likely to ask for wrong things. In us there is at once the inexperience of childhood, and the darkness of a perverted nature; and, naturally, the things we wish for are not always the things a loving Father could bestow. In this world of illusions, and from this heart of darkness, we often ask for a temptation, or for a sorrow, or for a curse, when, deceived by its wrong name or fascinating aspect, we think it would be a glorious boon. Where and what should we now have been if all our prayers had been answered? There can be no mistake in the judgment of the only wise; no unkindness in love; no unfaithfulness in Him whose name is faithful and true. What if your prayers had been heard? Agrippina implored the gods that she might live to see her infant Nero an emperor. Emperor he became, and from his imperial throne plotted that mothers death.

4. We ask amiss, when our prayers are wanting in intensity. A thing may be good in itself, remarks a Puritan father, yet not well done. A man may sin in doing a good thing, but not in doing well. When Cicero was asked which oration of Demosthenes he thought best, he said, the longest. But if the question should be, which of prayers are the best, the answer then must be the strongest. Therefore, let all young converts who are apt to think more than is meet of their own enlargements, endeavour to turn their length into strength, and remember the wide difference between the gift and the grace of prayer.

5. We ask amiss if we are satisfied with devoting hurried and infrequent periods of time to the exercise of prayer. True, prayer consists not in telling off a long rosary of solemn words; and that length which is simply the result of formal routine, or verbal fluency, is to be condemned without reserve; but this does not render it the less important that we should have seasons, long and frequent as circumstances will allow, which shall be regarded as sacred to prayer; stated seasons, when, like the prophet in his cave, or the priest in the holiest place, the soul is to be alone with God, to speak and to be spoken to, to rise above the life of the senses, and thus to cultivate a sacred intimacy with Him who is invisible. Many a man, if he dared to give his thoughts expression, would say, I have so much to do that I really have no time for prayer. Luther thought differently when he said, I have so much to do that I find I cannot get on without three hours a day of praying. No time for prayer! But the scholar must have time to read his books, and the sailor to consult his compass. Every man must have time for his own vocation; and your vocation is prayer. As a man lives by his labour, a Christian lives by his faith, and prayer is but the act by which faith draws the spirits supplies of life from God, the Source.

6. You should also be reminded that the dominion of some particular sin may often rob your prayers of their efficacy.

7. We ask amiss when we ask for a blessing on some sinful deed, or on something which we do for a sinful end. A. Roman robber is said thus to have prayed to the goddess Laverna: Fair Laverna, give me a prosperous robbery, a rich prey, and a secret escape. Let me become rich by fraud, and still be accounted religious (Horace, Eph. I., Lib. 1:16, 60). The Pharisees, those Brahmins of ancient Israel, devoured widows houses, and yet, for a pretence, made long prayers, no doubt trying to believe that prayer sanctified their fraud, and had a virtue to secure its prosperity. Many a man, who wears a worthier name than they, will pray, when, if he had but courage to analyse his prayer, he would find that he is virtually asking Gods blessing on some sin. He will pray when he sets out on some enterprise which must prove a temptation to himself, or which tends to the injury of others; he will pray as he begins some act of strife or litigation; he will pray when he is about to engage in some commercial dishonesties, made respectable by custom, or disguised by some gentle name; and, while he cannot afford, or will not dare to consider the question of their Christian lawfulness, he prays that God may bless him in his deed; and the desire of his heart is that he may still be counted religious. But even though the thing we seek be intrinsically good, if our motive in seeking it be doubtful, our prayers will be unavailing. Not only must we know what we ask, but why we ask it. You may do right to ask for health; to ask for the powers of industrial efficiency; to ask for social influence; to ask God to speed the plough of worldly toil; for there is no evil inherent in the nature of these things; but if you ask simply with a view to purposes of pride or pleasure, God will be silent. (C. Stanford, D. D.)

Hindrances to the efficacy of social prayer

1. The comparatively small numbers who sustain it may help to account for the comparatively slight and partial results of social prayer. As every power must be stronger in its collective than in its separate existence, in its aggregate than in its individuality–and will have augmented force in the degree of its increasing accumulation–efficacious as is solitary prayer, social prayer has a heightened efficacy; and if the prayer of one righteous man avail much, the prayers of many avail more. When, therefore, we forsake the assembling of ourselves together–when we leave them to be sustained by a limited and variable attendance–what wonder is it if we find that in proportion as they lose in social force, they die in spiritual effect? There is yet another affecting consideration. When all the inhabitants of a certain district are summoned for the purpose of sending a petition to the legislature, but only a few respond; the inference is, that, whatever may be the feeling of a few individuals, the community itself is indifferent to that petition, and it is, therefore, set aside as a thing of utter insignificance. On the same principle, when a Church is summoned by its executive ministry to weekly meetings for prayer, and only a few members attend, is it not a fair inference that the Church itself is indifferent to those prayers? They may, indeed, be earnestly presented by individuals, but the whole society is not identified with their presentation; and if God dealt with us, as man deals with man, we could not feel surprised if such prayers of the Church were rather regarded as an assertion of its indifference, than an expression of its strong desire.

2. Want of agreement in spirit, on the part of those who meet to pray, may sometimes hinder the success of social prayer. If, while one prays aloud, the rest are prayerless; if, instead of pouring their desires along the channel of his language, they are the listless victims of unsettled and dispersive thought, before God there is no prayer meeting, but only one solitary prayer. Let every man, if possible, sign every petition–sign it with his individual mind–and make it his own, or else let all the non-consenting multitude separate, each man to mourn apart, and to offer his sacrifice in solitude.

3. Much of what frequently enters into the exercise of social prayer, is no prayer at all, and is therefore followed by no definite results. Shall the Church only be in earnest when in sorrow, and do we require persecution to teach us how to pray?

4. Another cause of ineffectiveness may be the frequent want of suitable gifts on the part of those who lead the devotion. When alone with God, the language of silence, or of confused, broken, almost silent speech, tell all that need to he told; but it is different in social prayer; there, the gift of utterance is required, and the prayer utterer, like the preacher, must; find fit words, and seek the gift no less than the grace of prayer. (C. Stanford, D. D.)

Ye ask, and receive not

The words are obviously written as in answer to an implied objection: Not ask, a man might say; Come and listen to our prayers; no one can accuse us of neglecting our devotions. Incredible as it might seem that men plundering and murdering, as the previous verses represent them, should have held such language, or been in any sense men who prayed, the history of Christendom presents but too many instances of like anomalies. Cornish wreckers going from church to their accursed work, Italian brigands propitiating their patron saint before attacking a company of travellers, slave-traders, such as John Newton once was, recording piously Gods blessing on their traffic of the year; these may serve to show how soon conscience may be seared, and its warning voice come to give but an uncertain sound. (Dean Plumptre.)

The Dead-prayer Office

What becomes of all the unanswered letters? Many of them find their way to the Deadletter Office. Some never reach the person for whom they are intended because the postage is not paid; some fail because they are directed to the wrong office; some cannot be sent because the address is illegible; and some because the matter enclosed is not such as may be sent by post. All these are examined at different offices, and finally they fall into the Dead-letter Office. Some of the reasons assigned why letters go to the Dead-letter Office will hold good of unanswered prayers. But no really valuable prayer with a hearts me-sage in it ever fails of its destination or goes unanswered.

Wrong praying

Sometimes we ask for things which would be very hurtful to others, though they might be gain to us. A poor boy needed a sovereign to enter a mechanical institute, where he would have great advantages. He only heard of it a short while before the opening of the term, and he did not see how he could get the money in time. His father could not afford give it to him; he tried in vain to raise it. He was too proud to ask a friend for it; so he prayed God that he might somewhere find the sovereign he needed. He did not find it. Now, was there anything wrong in the prayer? At first sight it looks simple and harmless enough, doesnt it? But think for a moment. Would not some one have to lose the sovereign before the lad could find it? That puts the matter in a very different light. This poor lad was asking God to take the money out of some ones pocket and put it into his. But it surely is not fair to ask God to help us at the expense of other people. (J. Themore)

Little sins

We may be asking of God, and yet, at the same time, clinging to some one sin–perhaps some very small thing in itself, as we call it, but enough to interrupt the current between us and God. It does not take such a very large thing to interrupt the electric current. A whole train was stopped not long ago because some small insect had got where it ought not to have been. It stopped the electric current that turned a certain disc to show the engineer whether or not he was to go on. That little insect stopped the current and the whole thing went wrong; the engineer stopped the train, which was not necessary at all. So it does not take a very obviously visible sin to break the communication between God and us. (Theodore Monod.)

Thoughtful prayer

The father of Sir Philip Sidney enjoined upon his son, when he went to school, never to neglect thoughtful prayer. It was golden advice, and doubtless his faithful obedience to the precept helped to make Philip Sidney the peerless flower of knighthood and the stainless man that he was–a man for whom, for months after his death, every gentleman in England wore mourning. (Baxendales Anecdotes.)

Aimless praying

I think that most men, when they pray, are like an archer who shoots in the dark. Some one tells him that if he will strike the target placed in a certain hole, he shall have such a reward; and he lets fly his arrow into the hole, without being able to see the object which he wishes to hit, hoping that he may hit it and that the reward will be forthcoming. And we take our desires as arrows, and, without seeing any target, fire, and fire, and fire, till our quiver is empty, hoping that we may hit something, and that some benefit may revert to us many men pray, and pray, and pray, till they are tired of praying, without any perceptible result, and then say, It is of no use; it is fantasy and folly. Some men pray, not because they think they will hit anything, but because it makes them feel better. Very few men pray intelligently. (H. W. Beecher.)

Foolish prayers unanswered

One of AEsops fables tells how a herdsman who had lost a calf out of his grounds sent to seek it everywhere, but net finding it betook himself to prayer. Great Jupiter, said he, if thou wilt show me the thief that has stolen my calf I will sacrifice a kid to thee. The prayer was scarcely uttered when the thief stood before him–it was a lion. The poor herdsman was terrified, and his discovery drove him again to prayer. I have not forgotten my vow, O Jupiter, he said, but now that thou hast shown me the thief, I will make the kid a bull if thou wilt take him away again. The moral of the fable is that the fulfilment of our wishes might often prove our ruin. Our ignorance often betrays us into errors which would be fatal if our prayers were granted. It is in kindness to us that they are refused.

Fuente: Biblical Illustrator Edited by Joseph S. Exell

CHAPTER IV.

The origin of wars and contentions, and the wretched lot of

those who are engaged in them, 1, 2.

Why so little heavenly good is obtained, 3.

The friendship of the world is enmity with God, 4, 5.

God resists the proud, 6.

Men should submit to God, and pray, 7, 8.

Should humble themselves, 9, 10.

And not speak evil of each other, 11, 12.

The impiety of those who consult not the will of God, and

depend not on his providence, 13-15.

The sin of him who knows the will of God, and does not do it,

16, 17.

NOTES ON CHAP. IV.

Verse 1. From whence come wars and fightings] About the time in which St. James wrote, whether we follow the earlier or the later date of this epistle, we find, according to the accounts given by Josephus, Bell. Jud. lib. ii. c. 17, c., that the Jews, under pretence of defending their religion, and procuring that liberty to which they believed themselves entitled, made various insurrections in Judea against the Romans, which occasioned much bloodshed and misery to their nation. The factions also, into which the Jews were split, had violent contentions among themselves, in which they massacred and plundered each other. In the provinces, likewise, the Jews became very turbulent particularly in Alexandria, and different other parts of Egypt, of Syria, and other places, where they made war against the heathens, killing many, and being massacred in their turn. They were led to these outrages by the opinion that they were bound by their law to extirpate idolatry, and to kill all those who would not become proselytes to Judaism. These are probably the wars and fightings to which St. James alludes; and which they undertook rather from a principle of covetousness than from any sincere desire to convert the heathen. See Macknight.

Come they not hence – of your lusts] This was the principle from which these Jewish contentions and predatory wars proceeded, and the principle from which all the wars that have afflicted and desolated the world have proceeded. One nation or king covets another’s territory or property; and, as conquest is supposed to give right to all the possessions gained by it, they kill, slay, burn, and destroy, till one is overcome or exhausted, and then the other makes his own terms; or, several neighbouring potentates fall upon one that is weak; and, after murdering one half of the people, partition among themselves the fallen king’s territory; just as the Austrians, Prussians, and Russians have done with the kingdom of Poland! – a stain upon their justice and policy which no lapse of time can ever wash out.

These wars and fightings could not be attributed to the Christians in that time; for, howsoever fallen or degenerate, they had no power to raise contentions; and no political consequence to enable them to resist their enemies by the edge of the sword, or resistance of any kind.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Wars and fightings; either it may be understood properly of insurrections, and tumults, in which, possibly, some carnal professors might be engaged; or rather, strife and contention about outward things, wranglings among themselves, and going to law, especially before unbelieving judges, 1Co 6:1.

Your lusts; Greek, pleasures, i.e. those lusts whereof pleasure is the end, which is therefore put for the lusts themselves: he means the over eager desire of riches, worldly greatness, carnal delights, Tit 3:3, where lusts and pleasures go together.

That war; oppose and tumultuate against reason, conscience, grace, Rom 7:23; 1Pe 2:11.

In your members; not only the members of the body, but faculties of the soul, exercised by them; all the parts of man unrenewed, Col 3:5, which are used as weapons of unrighteousness, Rom 6:13.

Fuente: English Annotations on the Holy Bible by Matthew Poole

1. whenceThe cause ofquarrels is often sought in external circumstances, whereas internallusts are the true origin.

wars, c.contrastedwith the “peace” of heavenly wisdom. “Fightings”are the active carrying on of “wars.” The best authoritieshave a second “whence” before “fightings.”Tumults marked the era before the destruction of Jerusalem when Jameswrote. He indirectly alludes to these. The members are the first seatof war thence it passes to conflict between man and man, nation andnation.

come they not,c.an appeal to their consciences.

lustsliterally,”pleasures,” that is, the lusts which prompt you to”desire” (see on Jas 4:2)pleasures whence you seek self at the cost of your neighbor,and hence flow “fightings.”

that war“campaign,as an army of soldiers encamped within” [ALFORD]the soul; tumultuously war against the interests of your fellow men,while lusting to advance self. But while warring thus against othersthey (without his knowledge) war against the soul of the man himself,and against the Spirit; therefore they must be “mortified”by the Christian.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

From whence come wars and fightings among you?…. Which are to be understood, not of public and national wars, such as might be between the Jews and other nations at this time; for the apostle is not writing to the Jews in Judea, as a nation, or body politic, but to the twelve tribes scattered abroad, and to such of them as were Christians; nor were Christians in general as yet increased, and become such large bodies, or were whole nations become Christians, and much less at war one against another, which has been the case since; and which, when it is, generally speaking arises from a lust after an increase of power; from the pride and ambitious views of men, and their envy at the happiness of other princes and states: nor do these design theological debates and disputes, or contentions about religious principles; but rather lawsuits, commenced before Heathen magistrates, by the rich, to the oppression of the poor; see Jas 2:6 though it seems best of all to interpret them of those stirs and bustlings, strifes, contentions, and quarrels, about honours and riches; endeavouring to get them by unlawful methods, at least at the expense of their own peace, and that of others:

[come they] not hence, [even] of your lusts that war in your members? as pride, envy, covetousness, ambition, c. which, like so many soldiers, are stationed and quartered in the members of the body, and war against the soul for in the believer, or converted man, however, there is as it were two armies; a law in the members, warring against the law of the mind; the flesh against the Spirit, and the Spirit against the flesh; and from this inward war arise external ones; or at least from the corruption of nature, which militates against all that is good, all quarrels and contentions, whether public or private, of a greater or lesser nature, and consequence, spring.

Fuente: John Gill’s Exposition of the Entire Bible

Origin of War and Contention; Against Pride; Submission to God.

A. D. 61.

      1 From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members?   2 Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not.   3 Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts.   4 Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.   5 Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy?   6 But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble.   7 Submit yourselves therefore to God. Resist the devil, and he will flee from you.   8 Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded.   9 Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness.   10 Humble yourselves in the sight of the Lord, and he shall lift you up.

      The former chapter speaks of envying one another, as the great spring of strifes and contentions; this chapter speaks of a lust after worldly things, and a setting too great a value upon worldly pleasures and friendships, as that which carried their divisions to a shameful height.

      I. The apostle here reproves the Jewish Christians for their wars, and for their lusts as the cause of them: Whence come wars and fightings among you? Come they not hence, even of your lusts that war in your members, v. 1. The Jews were a very seditious people, and had therefore frequent wars with the Romans; and they were a very quarrelsome divided people, often fighting among themselves; and many of those corrupt Christians against whose errors and vices this epistle was written seem to have fallen in with the common quarrels. Hereupon, our apostle informs them that the origin of their wars and fightings was not (as they pretended) a true zeal for their country, and for the honour of God, but that their prevailing lusts were the cause of all. Observe hence, What is sheltered and shrouded under a specious pretence of zeal for God and religion often comes from men’s pride, malice, covetousness, ambition, and revenge. The Jews had many struggles with the Roman power before they ere entirely destroyed. They often unnecessarily embroiled themselves, and then fell into parties and factions about the different methods of managing their wars with their common enemies; and hence it came to pass that, when their cause might be supposed good, yet their engaging in it and their management of it came from a bad principle. Their worldly and fleshly lusts raised and managed their wars and fightings; but one would think here is enough said to subdue those lusts; for, 1. They make a war within as well as fightings without. Impetuous passions and desires first war in their members, and then raise feuds in their nation. There is war between conscience and corruption, and there is war also between one corruption and another, and from these contentions in themselves arose their quarrels with each other. Apply this to private cases, and may we not then say of fightings and strifes among relations and neighbours they come from those lusts which war in the members? From lust of power and dominion, lust of pleasure, or lust of riches, from some one or more of these lusts arise all the broils and contentions that are in the world; and, since all wars and fightings come from the corruptions of our own hearts, it is therefore the right method for the cure of contention to lay the axe to the root, and mortify those lusts that war in the members. 2. It should kill these lusts to think of their disappointment: “You lust, and have not; you kill, and desire to have, and cannot obtain, v. 2. You covet great things for yourselves, and you think to obtain them by your victories over the Romans or by suppressing this and the other party among yourselves. You think you shall secure great pleasures and happiness to yourselves, by overthrowing every thing which thwarts your eager wishes; but, alas! you are losing your labour and your blood, while you kill one another with such views as these.” Inordinate desires are either totally disappointed, or they are not to be appeased and satisfied by obtaining the things desired. The words here rendered cannot obtain signify cannot gain the happiness sought after. Note hence, Worldly and fleshly lusts are the distemper which will not allow of contentment or satisfaction in the mind. 3. Sinful desires and affections generally exclude prayer, and the working of our desires towards God: “You fight and war, yet you have not, because you ask not. You fight, and do not succeed, because you do not pray you do not consult God in your undertakings, whether he will allow of them or not; and you do not commit your way to him, and make known your requests to him, but follow your own corrupt views and inclinations: therefore you meet with continual disappointments;” or else. 4. “Your lusts spoil your prayers, and make them an abomination to God, whenever you put them up to him, v. 3. You ask, and receive not, because you ask amiss, that you may consume it upon your lusts.” As if it had been said, “Though perhaps you may sometimes pray for success against your enemies, yet it is not your aim to improve the advantages you gain, so as to promote true piety and religion either in yourselves or others; but pride, vanity, luxury, and sensuality, are what you would serve by your successes, and by your very prayers. You want to live in great power and plenty, in voluptuousness and a sensual prosperity; and thus you disgrace devotion and dishonour God by such gross and base ends; and therefore your prayers are rejected.” Let us learn hence, in the management of all our worldly affairs, and in our prayers to God for success in them, to see that our ends be right. When men follow their worldly business (suppose them tradesmen or husbandmen), and ask of God prosperity, but do not receive what they ask for, it is because they ask with wrong aims and intentions. They ask God to give them success in their callings or undertakings; not that they may glorify their heavenly Father and do good with what they have, but that they may consume it upon their lusts–that they may be enabled to eat better meat, and drink better drink, and wear better clothes, and so gratify their pride, vanity, and voluptuousness. But, if we thus seek the things of this world, it is just in God to deny them; whereas, if we seek any thing that we may serve God with it, we may expect he will either give us what we seek or give us hearts to be content without it, and give opportunities of serving and glorifying him some other way. Let us remember this, that when we speed not in our prayers it is because we ask amiss; either we do not ask for right ends or not in a right manner, not with faith or not with fervency: unbelieving and cold desires beg denials; and this we may be sure of, that, when our prayers are rather the language of our lusts than of our graces, they will return empty.

      II. We have fair warning to avoid all criminal friendships with this world: You adulterers and adulteresses, know you not that the friendship of the world is enmity with God? v. 4. Worldly people are here called adulterers and adulteresses, because of their perfidiousness of God, while they give their best affections to the world. Covetousness is elsewhere called idolatry, and it is here called adultery; it is a forsaking of him to whom we are devoted and espoused, to cleave to other things; there is this brand put upon worldly-mindedness–that it is enmity to God. A man may have a competent portion of the good things of this life, and yet may keep himself in the love of God; but he who sets his heart upon the world, who places his happiness in it, and will conform himself to it, and do any thing rather than lose its friendship, he is an enemy to God; it is constructive treason and rebellion against God to set the world upon his throne in our hearts. Whosoever therefore is the friend of the world is the enemy of God. He who will act upon this principle, to keep the smiles of the world, and to have its continual friendship, cannot but show himself, in spirit, and in his actions too, an enemy to God. You cannot serve God and mammon, Matt. vi. 24. Hence arise wars and fightings, even from this adulterous idolatrous love of the world, and serving of it; for what peace can there be among men, so long as there is enmity towards God? or who can fight against God, and prosper? “Think seriously with yourselves what the spirit of the world is, and you will find that you cannot suit yourselves to it as friends, but it must occasion your being envious, and full of evil inclinations, as the generality of the world are. Do you think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy?” v. 5. The account given in the holy scriptures of the hearts of men by nature is that their imagination is evil, only evil, and that continually, Gen. vi. 5. Natural corruption principally shows itself by envying, and there is a continual propensity to this. The spirit which naturally dwells in man is always producing one evil imagination or another, always emulating such as we see and converse with and seeking those things which are possessed and enjoyed by them. Now this way of the world, affecting pomp and pleasure, and falling into strifes and quarrels for the sake of these things, is the certain consequence of being friends to the world; for there is no friendship without a oneness of spirit, and therefore Christians, to avoid contentions, must avoid the friendship of the world, and must show that they are actuated by nobler principles and that a nobler spirit dwells in them; for, if we belong to God, he gives more grace than to live and act as the generality of the world do. The spirit of the world teaches men to be churls; God teaches them to be bountiful. The spirit of the world teaches us to lay up, or lay out, for ourselves, and according to our own fancies; God teaches us to be willing to communicate to the necessities and to the comfort of others, and so as to do good to all about us, according to our ability. The grace of God is contrary to the spirit of the world, and therefore the friendship of the world is to be avoided, if we pretend to be friends of God yea, the grace of God will correct and cure the spirit that naturally dwells in us; where he giveth grace, he giveth another spirit than that of the world.

      III. We are taught to observe the difference God makes between pride and humility. God resisteth the proud, but giveth grace unto the humble, v. 6. This is represented as the language of scripture in the Old Testament; for so it is declared in the book of Psalms that God will save the afflicted people (if their spirits be suited to their condition), but will bring down high looks (Ps. xviii. 27); and in the book of Proverbs it is said, He scorneth the scorners, and giveth grace unto the lowly, Prov. iii. 34. Two things are here to be observed:– 1. The disgrace cast upon the proud: God resists them; the original word, antitassetai, signifies, God’s setting himself as in battle array against them; and can there be a greater disgrace than for God to proclaim a man a rebel, an enemy, a traitor to his crown and dignity, and to proceed against him as such? The proud resists God; in his understanding he resists the truths of God; in his will he resists the truths of God; in his will he resists the laws of God; in his passions he resists the providence of God; and therefore no wonder that God sets himself against the proud. Let proud spirits hear this and tremble–God resists them. Who can describe the wretched state of those who make God their enemy? He will certainly fill with same (sooner or later) the faces of such as have filled their hearts with pride. We should therefore resist pride in our hearts, if we would not have God to resist us. 2. The honour and help God gives to the humble. Grace, as opposed to disgrace, is honour; this God gives to the humble; and, where God gives grace to be humble, there he will give all other graces, and, as in the beginning of this sixth verse, he will give more grace. Wherever God gives true grace, he will give more; for to him that hath, and useth what he hath aright, more shall be given. He will especially give more grace to the humble, because they see their need of it, will pray for it and be thankful for it; and such shall have it. For this reason,

      IV. We are taught to submit ourselves entirely to God: Submit yourselves therefore to God. Resist the devil, and he will flee from you, v. 7. Christians should forsake the friendship of the world, and watch against that envy and pride which they see prevailing in natural men, and should by grace learn to glory in their submissions to God. “Submit yourselves to him as subjects to their prince, in duty, and as one friend to another, in love and interest. Submit your understandings to the truths of God; submit your wills to the will of God, the will of his precept, the will of his providence.” We are subjects, and as such must be submissive; not only through fear, but through love; not only for wrath, but also for conscience’ sake. “Submit yourselves to God, as considering how many ways you are bound to this, and as considering what advantage you will gain by it; for God will not hurt you by his dominion over you, but will do you good.” Now, as this subjection and submission to God are what the devil most industriously strives to hinder, so we ought with great care and steadiness to resist his suggestions. If he would represent a tame yielding to the will and providence of God as what will bring calamities, and expose to contempt and misery, we must resist these suggestions of fear. If he would represent submission to God as a hindrance to our outward ease, or worldly preferments, we must resist these suggestions of pride and sloth. If he would tempt us to lay any of our miseries, and crosses, and afflictions, to the charge of Providence, so that we might avoid them by following his directions instead of God’s, we must resist these provocations to anger, not fretting ourselves in any wise to do evil. “Let not the devil, in these or the like attempts, prevail upon you; but resist him and he will flee from you.” If we basely yield to temptations, the devil will continually follow us; but if we put on the whole armour of God, and stand it out against him, he will be gone from us. Resolution shuts and bolts the door against temptation.

      V. We are directed how to act towards God, in our becoming submissive to him, v. 8-10. 1. Draw nigh to God. The heart that has rebelled must be brought to the foot of God; the spirit that was distant and estranged from a life of communion and converse with God must become acquainted with him: “Draw nigh to God, in his worship and institutions, and in every duty he requires of you.” 2. Cleanse your hands. He who comes unto God must have clean hands. Paul therefore directs to lift up holy hands without wrath and doubting (1 Tim. ii. 8), hands free from blood, and bribes, and every thing that is unjust or cruel, and free from every defilement of sin: he is not subject to God who is a servant of sin. The hands must be cleansed by faith, repentance, and reformation, or it will be in vain for us to draw nigh to God in prayer, or in any of the exercises of devotion. 3. The hearts of the double-minded must be purified. Those who halt between God and the world are here meant by the double-minded. To purify the heart is to be sincere, and to act upon this single aim and principle, rather to please God than to seek after any thing in this world: hypocrisy is heart-impurity; but those who submit themselves to God aright will purify their hearts as well as cleanse their hands. 4. Be afflicted, and mourn, and weep. “What afflictions God sends take them as he would have you, and by duly sensible of them. Be afflicted when afflictions are sent upon you, and do not despise them; or be afflicted in your sympathies with those who are so, and in laying to heart the calamities of the church of God. Mourn and weep for your own sins and the sins of others; times of contention and division are times to mourn in, and the sins that occasion wars and fightings should be mourned for. Let your laughter be turned to mourning and your joy to heaviness.” This may be taken either as a prediction of sorrow or a prescription of seriousness. Let men think to set grief at defiance, yet God can bring it upon them; none laugh so heartily but he can turn their laughter into mourning; and this the unconcerned Christians James wrote to are threatened should be their case. They are therefore directed, before things come to the worst, to lay aside their vain mirth and their sensual pleasures, that they might indulge godly sorrow and penitential tears. 5. “Humble yourselves in the sight of the Lord. Let the inward acts of the would be suitable to all those outward expressions of grief, affliction, and sorrow, before mentioned.” Humility of spirit is here required, as in the sight of him who looks principally at the spirits of men. “Let there be a thorough humiliation in bewailing every thing that is evil; let there be great humility in doing that which is good: Humble yourselves.“

      VI. We have great encouragement to act thus towards God: He will draw nigh to those that draw nigh to him (v. 8), and he will lift up those who humble themselves in his sight, v. 10. Those that draw nigh to God in a way of duty shall find God drawing nigh to them in a way of mercy. Draw nigh to him in faith, and trust, and obedience, and he will draw nigh to you for your deliverance. If there be not a close communion between God and us, it is our fault, and not his. He shall lift up the humble. Thus much our Lord himself declared, He that shall humble himself shall be exalted, Matt. xxiii. 12. If we be truly penitent and humble under the marks of God’s displeasure, we shall in a little time know the advantages of his favour; he will lift us up out of trouble, or he will lift us up in our spirits and comforts under trouble; he will lift us up to honour and safety in the world, or he will lift us up in our way to heaven, so as to raise our hearts and affections above the world. God will revive the spirit of the humble (Isa. lvii. 15), He will hear the desire of the humble (Ps. x. 17), and he will at last life them up to glory. Before honour is humility. The highest honour in heaven will be the reward of the greatest humility on earth.

Fuente: Matthew Henry’s Whole Bible Commentary

Whence (). This old interrogative adverb (here twice) asks for the origin of wars and fights. James is full of interrogatives, like all diatribes.

Wars ()

–fightings ().

War (, old word, Mt 24:6) pictures the chronic state or campaign, while (also old word, 2Co 7:5) presents the separate conflicts or battles in the war. So James covers the whole ground by using both words. The origin of a war or of any quarrel is sometimes hard to find, but James touches the sore spot here.

Of your pleasures ( ). Old word from . Ablative case here after , “out of your sinful, sensual lusts,” the desire to get what one does not have and greatly desires.

That war ( ). Present middle articular participle (ablative case agreeing with ) of , to carry on a campaign, here as in 1Pe 2:11 of the passions in the human body. James seems to be addressing nominal Christians, “among you” ( ). Modern church disturbances are old enough in practice.

Fuente: Robertson’s Word Pictures in the New Testament

Lusts [] . Lit., pleasures, as Rev. Properly, sensual pleasures. The sinful pleasures are the outgrowths of the lusts, ver. 2.

That war [] . The thought of wars and fightings is carried into the figurative description of the sensuality which arrays its forces and carries on its campaign in the members. The verb does not imply mere fighting, but all that is included in military service. A remarkable parallel occurs in Plato, “Phaedo,” 66 “For whence come wars and fightings and factions ? Whence but from the body and the lusts of the body?” Compare 1Pe 2:11; Rom 7:23.

Fuente: Vincent’s Word Studies in the New Testament

THE WORLDLINESS TEST OF FAITH

Theme of Jas 4:1-17 is worldliness rebuked in the lives and fellowship of children of God.

1) Whence originate (Gr. polemoi) wars – chronic states of quarreling – and whence fightings which culminate in battles and clashes among you? Rhetorically, James asks, “do these not come from covetous, sensual, sinful pleasures that battle in the members of your body?” Rom 7:23; Gal 5:17; 1Pe 2:11.

2) Covetousness is the king of all sins in human nature, condemned (Exo 20:17; Rom 7:7).

Fuente: Garner-Howes Baptist Commentary

1 From whence come wars. As he had spoken of peace, and had reminded them that vices are to be exterminated in such a way as to preserve peace, he now comes to their contentions, by which they created confusion among themselves; and he shews that these arose from their invidious desires and lusts, rather than from a zeal for what was just and right; for if every one observed moderation, they would not have disturbed and annoyed one another. They had their hot conflicts, because their lusts were allowed to prevail unchecked.

It hence appears, that greater peace would have been among them, had every one abstained from doing wrong to others; but the vices which prevailed among them were so many attendants armed to excite contentions. He calls our faculties members. He takes lusts as designating all illicit and lustful desires or propensities which cannot be satisfied without doing injury to others.

Fuente: Calvin’s Complete Commentary

THE TEMPTATION OF TROUBLE

Jas 4:1

OUR last study was concluded with a comfortable sentence, The fruit of righteousness is sown in peace of them that make peace.

The sudden turn in thought in the opening sentences of this fourth chapter is due to the fact that James was writing to a people who knew neither the personal experience nor the social practice of peace.

The Jew, even when converted, does not lose all the traits of his father Jacob. The tendency of the natural man to take advantage of his fellow is so strong in the descendants of the Supplanter, that even when regenerated, the newly implanted Spirit must war against this particular lust of Israels flesh. When James wrote to these Christian Jews, he could not, either in justice to the church of which they were members or to the Name of Christ which they had confessed and the character which he longed to see them attain, pass over this inborn sin with all of its natural consequences.

He sets in order before them, therefore, three or four thoughts to which I call your attention: The Springs of War, The Friendship of the World, Dependence upon Divine Favor, and then concludes by, An Appeal to Christian Patience.

THE SPRINGS OF WAR

He here uncovers the very veins from which war flows.

The will of the flesh.

From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members?

If one will follow this term flesh through the Scriptures he will soon find how God regarded it. The Psalmist says, There is no soundness in my flesh (Psa 38:3). Paul confesses to the Romans, In me (that is, in my flesh) dwelleth no good thing (Rom 7:18), To the Galatians he writes:

Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,

Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the Kingdom of God.

It is little wonder, therefore, that James makes the will of the flesh one of the springs of war, for I am persuaded that the war of which James speaks here is not a battle with guns, but rather a conflict of tongues. Speech is the poisoned sword of the flesh. Even thus early, there existed in the Church, pride of opinion, love of authority, disposition to dogmatism, the spirit of caste, conflict of creed each and everyone so eloquent as to convert some churches into very babels of confusion. To such an extent did this quarrelsome spirit obtain as to justify the language of James, and he charged them with lusting, coveting, and even killingnot perhaps that they carried their anger so far as to spill a brothers blood, but that in covetousness they might forget Deu 24:6 and take from another the upper millstone to pledge.

And more likely still was it that they were guilty of the very conduct of which Christ spake when He said:

Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:

But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire (Mat 5:21-22),

Or, as John reports him, Whosoever hateth his brother is a murderer (1Jn 3:15). Truly the will of the flesh is one of the springs of the war.

The neglect of prayer, the Apostle names as another of these springs.

Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not.

Herein is the explanation of much spiritual poverty; men have not, because they ask not. Jesus said, Men ought always to pray (Luk 18:1). What multitudes seldom pray! How great a host never pray! In this country where there is a Bible in every house, men treat its promises as a miser does his bank bills, namely, they keep them safely laid away; they know what they are; but they put them to no use whatever. It is a very ignorant man who does not understand the stamp upon the five dollar bill or the pound note, and how to so use it as to get good to himself; but alas for the spiritual ignorance that looks upon the exceeding great and precious promises of God, to apprehend nothing of their value, to go on in spiritual penury when all one needs to do is to present them to God, and ask in exchange all riches of soul; and yet they have not because [they] ask not.

Would that the Apostle were permitted to stop with even this arraignment of our conduct. His next sentence is more serious still and uncovers another spring of war.

The prostitution of prayer.

Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts.

I can think of but one man whose conduct toward God is more reprehensible than that of the prayerless brother, and that is the man who asks and receives not, because he asks amiss, that he may spend it upon his own pleasure.

James Corbett claimed an inability to understand his defeat at San Francisco, saying, I went up into a hillock and prayed God to help me whip that man. James wanted the honor of being the champion bruiser of the world; and then James still more desired the stake of a few thousands that he might spend it in gratifying the flesh. And James is not the only man guilty of such mental immorality. Every man who is asking God to prosper him in business, intending when he gets more money to live in a finer house, wear better clothes, and move in a gayer circle and enjoy higher honors, lord it the more over his less-favored fellows, is a fresh illustration of the Apostles thought,

Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts.

Such petitions are conceived in sin and shapen in iniquity. There are not many prayers that one can voice with any hope of answer except they be animated by a desire to advance some holy cause, as against that of securing some personal profit. The natural man knows not the temptations of riches. If he could appreciate the peril, as God appreciates it; if he could understand the Apostles sentence, The love of money is the root of all evil, he would not be able to ask that he might have it to spend on his pleasure. Our forefathers proved themselves good students of the Word of God, as well as men of some observations, when they placed in the Litany a petition for the well-to-do, In time of our wealth, good Lord, deliver us. There is no change of the general theme when James passes from speaking of the Springs of War to a discussion of

THE FRIENDSHIP OF THE WORLD

The language in Jas 4:4-12 is at once striking and strong, and makes certain things with reference to friendship with the world exceeding clear.

It means enmity to God.

Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.

Ye adulterers and adulteresses is not more an awful charge against the conduct of some of the Christians of James time, than it is a gentle reminder of the sweet relationship the Lord longs to sustain toward His own.

An adulterer (or adulteress) is a faithless spouse. In this very word is an expression of Gods claim upon us as members of His Bride. It becomes, therefore, His tender remonstrance with them whom He has wedded to Himself in Christ. God has not left us in darkness regarding His judgment of the world. He says, The whole world lieth in wickedness (1Jn 5:19) and again, Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him (1Jn 2:15).

People of advanced Christian experience see clearly that there is almost as much danger in worldliness as in outright wickedness. If the latter degrades character, the former deadens the finer emotions, destroys conscious communion with God, and paves the way for grosser sins. For a long time after I became a man I thought my church fathers in the South were fossils, and through pure prejudice made distinctions where there was no difference. For instance, they were perfectly willing we should go to the old-fashioned square dance and sing ourselves hoarse in making music by which to trip the light fantastic, but if a fiddle appeared upon the scene, and we rested our throats while continuing to educate our heels, they declared it godless and cited us to appear before the church, and, unless we humbly confessed, they excluded us.

Dr. Dale tells us that in his time it was worldly to play at billiards; but the most eminent professor incurred no censure by playing at bagatelle. Scotts novels, which were tales of prose, were forbidden; Scotts poems, which were tales in verse, were permitted. And many young people of his time began to feel that there was a want of reality in these things where a pack of cards was regarded as a clear proof of worldliness; but chess and draughts and dominoes were not inconsistent with shining piety.

But I have lived to justify the opinions of his fathers and of mine. Not that I have been persuaded that the devil was in the fiddle; but I do know perfectly well that wherever the fiddle went in Kentucky, accompanying the dance, thither the drinking men and women whose characters were not above suspicion, quickly gathered. And so common was the violin in all their feasts that my fathers insisted that professing Christians should not behave so much like the children of the adversary that people would find it difficult to distinguish which crowd made up the gathering. For the very same reason, cards were tabooed and chess permitted. The former were constantly in the hands of the devils children; the latter had not been the custom of the more abandoned. It is also equally certain that novel-reading is the practice of the most sensual, but whoever imagined these same to be as surely addicted to poetry? I have maintained also that the billiard-table afforded the most delightful and innocent amusement, and I am convinced that in itself it has no evil tendencies, and yet the billiard-halls of this city are of such a character, and the people who play at them, in many instances, of such a kind, that it does raise a problem for Christians, when it is remembered that the friendship of the world is enmity with God.

The tendency of human nature is to the liberalism of license, and unquestionably, Christianity is better expressed by the man who eschews everything that has the semblance of sin, than by him who walks hand in hand with the world to the last point possible without committing spiritual suicide. The great Apostle was inspired when he wrote:

Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?

And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?

And what agreement hath the temple of God with idols? for ye are the temple of the Living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be My people.

Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing: and I will receive you,

And will be a Father unto you, and ye shall be My sons and daughters, saith the Lord Almighty (2Co 6:14-18).

Again, this friendship with the world means: The jealousy of the Holy Ghost.

Do ye think that the Scripture saith in vain, The spirit that dwelleth in us lusteth to envy?

But He giveth more grace. Wherefore He saith, God resisteth the proud, but giveth grace unto the humble.

Submit yourselves therefore to God. Resist the devil, and he will flee from you.

Draw nigh to God, and He will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded.

Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness.

Humble yourselves in the sight of the Lord, and He shall lift you up.

Lusteth to envy? Or better still, perhaps, Lusteth to jealousy? It is the yearning of the husband over his bride; it is the jealousy that is of God. Remember how the great Decalogue was introduced, I the Lord thy God am a jealous God. Listen to Jehovah as He has charged His people with going a whoring from Thee (Psa 73:27); and as He charges them with lewdness (Eze 23:27); when He practically divorces Himself on account of Israels adultery (Hos 2:2); and becomes like a broken-hearted husband, mourning (Isaiah 57).

Christ Himself charges Gods people with the same sin (Mar 8:38), and in the closing volume of the Scriptures His Church at Thyatira, where worldliness was so characteristic, is charged with adultery, and adjudged to great tribulation except she repent of her works.

Oftentimes we use this word jealous in a bad sense. But I tell you, beloved, it is a word which can mean more than any of those who have never endured it can imagine; and its experience may be as righteous as the offense against plighted love is iniquitous. No true husband can keep his heart from breaking when once his bride, pledged at the altar, passes from the path of rectitude and refuses to accept righteous love, and to give the same unstintedly in turn. You are willing to share the affections of a friend with another, but not the affections of your wife. How much more painful would be the experience if one discovered that the wifes illicit love was bestowed upon his enemy and that is the experience of our God! Who can tell what His infinite heart has endured as His people have lusted after the adversary.

Dr. Alfred Plummer reminds us of how in one of the conferences between the Northern and Southern States of America, during the war of 18611866, the representatives of the Southern States stated what cession of territory they were prepared to make, provided that the independence of the portion that was not ceded to the Federal Government, was secured. More and more attractive offers were made; the portions to be ceded being increased, and those to be retained in a state of independence being proportionately diminished. All the offers were met by a stedfast refusal. At last President Lincoln placed his hand on the map so as to cover all the Southern States, and in these emphatic words delivered his ultimatum: Gentlemen, this government must have the whole.

The constitution of the United States was at an end if any part, however small, was allowed to become independent of the rest. It must be kept in its entirety, or it was not kept at all.

Just such is the claim which God, by the working of His Spirit, makes upon ourselves. He cannot share us with the world, however much we may offer to Him, and however little to His rival. If a rival is admitted at all, our relation to Him is violated, and we have become unfaithful.

Submit yourselves therefore to God. Resist the devil, and he will flee from you.

Draw nigh to God, and He will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded.

Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness.

Humble yourselves in the sight of the Lord, and He shall lift you up.

Yet again, this friendship of the world means unwarranted judgments. It is almost impossible for one to walk hand in hand with its wickedness and not partake of its spirit.

Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the Law, and judgeth the Law: but if thou judge the Law, thou art not a doer of the Law, but a judge.

There is one Lawgiver, who is able to save and to destroy: who art thou that judgest another?

One sin never justifies another, or in anywise condones it; but if I had to make my choice between the questionable card table, the polluting theater, or the sinful dance, and the custom of slandering a brother or speaking evil of a sister, I should count the former the smaller sins. James has served both the world and the Church better than either appreciates by his excoriation of him that speaketh in judgment upon his fellows, or of her that speaketh slander against her sister. How these words of his remind us of a speech of his glorious Brother, Judge not, that ye he not judged.

How also they suggest the awful thought that Henry Ward Beecher referred to when he said, Society is full of cruelty. Dores hideous pictures from Dante in which men are represented as gnawing skull-bones in the infernal regions, in which men are represented as feeding off their victims these are enough to shock us and drive us from all pictorial illustrations of that kind; but, after all, we see these things in life. There is cannibalism around about us all the time and everywhere. Not a birds leg is taken up and counted a more delicious morsel, and is more deliberately picked and chewed and relished in all its juices, than a persons reputation is taken up, and cut, and bitten, and sucked dry, and cast out. It is wicked; it is damnable; it is treason to God; and yet such things are common.

But the man who would turn from the friendship of the world must see another great truth, namely,

DEPENDENCE UPON DIVINE FAVOR

Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain:

Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away.

For that ye ought to say, If the Lord will, we shall live, and do this, or that.

But now ye rejoice in your boasting: all such rejoicing is evil.

Therefore to him that knoweth to do good, and do eth it not, to him it is sin.

Then, one dare not plan, apart from God. He is as central in all human affairs as is some mighty, far-off planet to the physical universe, or the sun to our section of that infinite system. Whatever you propose, therefore, take God into your plans. If you are to be a scholar, a statesman, a physician, minister, or if you are to be a merchant, an inventor, a husbandman, whatever your plans, take God into them. Christ said, Without Me ye can do nothing. Every man should be a member of a firm; whether there be any of his brothers or sisters engaged with him in business. Jehovah should be the Senior in its conductthe One to whom all questions should be referred, and by whom all propositions should be determined. Who questions that the secret of Christs eternal success was in the fact which He Himself stated, with reference to the Father, I come to do Thy will (Heb 10:9)?

One must remember lifes limitations.

Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away.

There is scarce a day that does not illustrate this thought. The notable athlete of my class at collegethe strong man among uswas the first to fall and fill the grave. The Rabbinists have a story concerning a Jewish father, who, at the consecration of his son, set out seven-year-old wine to the guests, with the remark that with such wine he would celebrate for years this sons birthday. That night he met an angel and said unto him, Why art thou wandering thus about? Because, answered the angel, I slay those who say we will do this or that and think not that soon death may come upon them. The man who said that he would continue for a long time to drink that wine shall die in thirty days. Is that what Solomon means, The prosperity of fools shall destroy them (Pro 1:32)? Is that the occasion of his injunction, Boast not thyself of tomorrow (Pro 27:1)?

Life and labor depend alike upon the Lords will.

For that ye ought to say, If the Lord will, we shall live, and do this, or that.

But now ye rejoice in your boastings: all such rejoicing is evil.

Therefore to him that knoweth to do good, and doeth it not, to him it is sin.

It would seem that Christ did His utmost to make us know that our very breath depended upon the Divine will when He uttered the parable of the rich fool; and equally tried to impress us with the thought that our works rested with the Divine favor when He said, Without Me ye can do nothing. Christian men are more and more accustomed to make their engagements by saying, I will do so and so, D. V.God willing. Those letters suggest a mighty spiritual truth, and we must make more liberal use of them. Let this be our daily song:

O Will, that wiliest good alone,Lead Thou the way, Thou guidest best;A little child, I follow on,And, trusting, lean upon Thy breast.

But the completion of this discourse also involves some verses from the fifth chapter, for having gone over the temptations of trouble, uncovering the springs of war, and warning against the friendship of the world, and pleading for dependence upon Divine favor, the Apostle reaches his appeal.

It is

AN APPEAL TO CHRISTIAN PATIENCE

He rests it in three things.

The believers) oppressors shall themselves perish.

Go to now, ye rich men, weep and howl for your miseries that shall come upon you.

Your riches are corrupted, and your garments are moth eaten.

Your gold and silver is cankered; and the rust of them shall he a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days.

Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth.

Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter.

Ye have condemned and killed the just; and he doth not resist you.

Be patient therefore, brethren, unto the Coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain.

Be ye also patient; stablish your hearts: for the Coming of the Lord draweth nigh.

Grudge not one against another, brethren, lest ye be condemned: behold, the Judge standeth before the door.

Take, my brethren, the Prophets, who have spoken in the Name of the Lord, for an example of suffering affliction, and of patience.

Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy.

But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation.

These were days when rich Jews were hard masters indeed. If one would understand what oppressions had grown up with the financial power of men, let him read the major and minor Prophets. Isaiah had pronounced woe upon them (Isa 33:1); Habakkuk had prophesied that the stone shall cry out of the wall, and the beam out of the timber shall answer if (Hab 2:11). Christ had taken these same, who were scribes and Pharisees, and excoriated them as He never condemned others (Mat 23:13-16). James was reminding his oppressive brethren of what had been spoken for their warning; and the brethren who had been oppressed, of their encouragement. He was expressing the same thought with which the Psalmist had long before comforted himself,

Fret not thyself because of evildoers (Psa 37:1).

Fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass (Psa 37:7).

For evildoers shall be cut off (Psa 37:9).

For yet a little while, and the wicked shall not be: yea, thou shalt diligently consider his place, and it shall not be.

But the meek shall inherit the earth; and shall delight themselves in the abundance of peace (Psa 37:10-11).

Again he declares, The wicked shall perish (Psa 37:20). Mark the perfect man, and behold the upright: for the end of that man is peace (Psa 37:37).

Ah, beloved, it is to the credit of Mordecai that he never grumbled when Haman was in favor with the king and riding in his chariot. He waited, in patience, knowing the justice of God: and when its execution came, he went to the palace and Haman dangled on the gallows. If the time of martyrdom is passed, yet oppressions are not at an end. Your fortune may have been taken from you by some greedy degenerate; your child may have fallen a victim to the lust of a lewd one; your health may have been consumed by the hand of the adversary; the peace of your house may have been destroyed by the prince of the power of the air; and yet patience on your part is to be practiced since you understand that the Lord knoweth the way of the righteous: but the way of the ungodly shall perish (Psa 1:6).

Be patient therefore, brethren, unto the Coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain.

Be ye also patient; stablish your hearts: for the Coming of the Lord draweth high.

Grudge not one against another, brethren, lest ye be condemned: behold, the Judge standeth before the door.

The man of hope is not easily discouraged. This Second Coming of Christ without sin unto salvation, to raise the dead, immortalize the living, and gather all saints unto Himself, to reward their services, is described by the Apostle as the blessed hope. The men and women who entertain it ought to be the cheery souls of earth; for however dark it may be today, who knows but with another dawn we shall see His face, and be able to shout with the great Prophet Isaiah, Lo, this is our God; we have waited for Him, and He will save us: this is the Lord; we, have waited for Him, we will be glad and rejoice in His salvation (Isa 25:9).

And then, as if to complete the encouragement, James says,

The saints of the past provide us ensamples.

Take, my brethren, the Prophets, who have spoken in the Name of the Lord, for an example of suffering and affliction, and of patience.

Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy.

Truly these Old Testament Prophets and Sages proved the power of patience. One can hardly think upon their conduct without joining with Orison Sweet Marden, Patience is the guardian of faith, the preserver of peace, the cherisher of love, the teacher of humility. Patience governs the flesh, strengthens the spirit, sweetens the temper, stifles anger, extinguishes envy, subdues pride; she bridles the tongue, restrains the hand, tramples upon temptations, endures persecutions.

Be thou content; be still beforeHis face, at whose right hand doth reign Fullness of joy for evermore,Without whom all thy toil is vain:He is thy Living Spring, thy Sun, whose rays Make glad with life and light thy dreary days:Be thou content.

In Him is comfort, light, and grace,And changeless love beyond our thought;The sorest pang, the worst disgrace,If He is there, shall harm thee not.He can lift off thy cross, and loose thy bands,And calm thy fears, nay, death is in His hands:Be thou content,

Or art thou friendless and alone,Hast none in whom thou canst confide?God careth for thee, lonely oneComfort and help He will provide.He sees thy sorrows, and thy hidden grief, He knoweth when to send thee quick relief: Be thou content.

Thy hearts unspoken pain He knows,Thy secret sighs He hears full well:What to none else thou darst disclose,To Him thou mayst with boldness tell.He is not far away, but ever nigh,And answereth willingly the poor mans cry: Be thou content.

Fuente: The Bible of the Expositor and the Evangelist by Riley

THE LOWER AND THE HIGHER LIFE

CRITICAL AND EXEGETICAL NOTES

Jas. 4:1. Lusts.Pleasures, but viewed on their evil side. Desires that are ill regulated. Compare 1Pe. 2:11; Rom. 7:23. Evidently James was much distressed by the strife of parties, and the personal quarrellings, in the Jewish communities. Disputing was a besetting sin of the Jewish race. Members.Organs of sense and action. The conflict within, in which the evil passion gets the mastery, causes a predisposition to contention, and produces aggression on the well-being and property of others (Webster).

Jas. 4:2. Desire to have.Covet. Ask not.They grasped at things themselves, and did not wait on God for them, or ask His guidance and help in the endeavour to obtain them.

Jas. 4:3. Consume it.Spend it in the midst of your [selfish] pleasures. To pray for that which is but to satisfy our lower, baser nature can never be Christian prayer.

Jas. 4:4.Omit the word adulterers. The term is probably used metaphorically, to describe idolatry and apostasy from the worship of Jehovah. But sins of sensuality in the Christian Church caused much anxiety to the apostles. Compare Mat. 12:39. Plumptre explains the feminine form thus, In this subserviency to pleasures St. James sees that which, though united with crimes of violence, is yet essentially effeminate. Will be.Willeth to be; wisheth to be. Is the enemy.Makes himself the.

MAIN HOMILETICS OF THE PARAGRAPH.Jas. 4:1-4

The Secret Causes of Social Contentions.St. James closes the previous chapter with a description of the characteristic features of practical religious wisdom, the spirit which alone can enable a man to shape his conduct and order his relationships aright. It is first pure, then peaceable, gentle, easy to be intreated. And he adds that the fruit of righteousness is sown in peace for them that make peace. But when he turns from things as they should be to things as they are, he becomes sadly distressed and anxious. Contentions, heart-burnings, enmities, sectarian rivalries, distinguished the Hebrew Christian communities to whom he wrote. Men were struggling for pre-eminence as teachers, each with his doctrine and interpretation. Thence came wranglings and debates, in which men easily lost their temper and self-control. St. James is very severe on the wranglers, intimating that their spirit was unworthy of regenerate persons. They could be thinking only of gratifying their lower natures. By wars here we are not to understand the conflicts of nations, but protracted, violent, widespread, social contentions and disputes; the conflicts caused by sectarian rivalries and disputatious characters. We can form some idea of the condition of the Hebrew Christian Churches by remembering what commotions were made in the Churches St. Paul founded by the visits of the bigoted Jewish teachers. The element of contention is one in which the Christian spirit cannot flourish; and the mischief of it may clearly be seen in the roots out of which it usually springs, and by which it is sustained. According to St. James, the secret causes of failing to gain and keep the spirit of peace in Christian communities are three:

(1) selfish desires;
(2) selfish efforts;
(3) selfish prayers.

I. One secret of contention is our selfish desires.Whence come wars and whence come fightings among you? come they not hence, even of your pleasures that war in your members? The Revised Version makes a useful alteration in putting pleasures in place of lusts, because the word lusts has come to have almost exclusive reference to sensual passions, and St. James intended to include all forms of self-pleasing. St. Peter writes of the fleshly lusts which war against the soul. And St. Paul saw another law in his members, warring against the law of his mind, and bringing him into captivity to the law of sin which was in his members. And our Divine Lord taught that out of the heart come forth evil thoughts, murders, adulteries, fornications, thefts, false witness, railings: these are the things which defile the man. It is not wrong to have desires. It is wrong not to have them in proper control. Man is a being of desires. In the restlessness of his wantings lies the possibility of his improvements. But we need to distinguish carefully between the natural desires which, when duly met, bring to men healthy, satisfying, and educating pleasures, and those unnatural, morbid, exaggerated desires which follow upon mens loss of self-restraint through giving way to self-willedness and sin. But St. James only hints at these general considerations. In relation to quarrellings, contentions, and wars, he points out that it is not so much the unrestrainedness of the desires, as the selfishness of the desires, that is the root and cause of evil. The very essence of Christianity is seen in its Founder, who never, in any sense, got, or tried to get, anything for Himself: who was rich, yet for our sakes became poor; who gave His life a ransom for us; who thought it not a thing to be held fast, the being equal with God; but emptied Himself, and made Himself of no reputation, that He might serve and save others. Or to express it in the forms of our text, His desires were wholly unselfish, and so never did cause contentions, and never could. No matter where you may find disputings and conflictsin families, businesses, society, churches, or nationsyou will almost always discover that somebody wants something altogether for himself, and persists in pressing his want against the interests of everybody else. That spirit may be met and rebuked from the merely moral and social standpoints; but we meet and rebuke it from the Christian standpoint. It is essentially un-Christianaltogether unworthy of any one who bears the Christ-name. It is well, however, for us to clearly understand that becoming a Christian never crushes down a mans desires, unless they are postively wrong. It turns them into a new direction, but keeps, and even augments, their force. This consideration comes in to tone all personal wishesWill my gaining these things limit or hinder or injure any one else? It is more important that others should be helped and cheered and blessed than that I should be. When that unselfish spirit is upon all our longings and desires, it is absolutely certain that we shall not be in any sphere of life the cause of contention and conflict. When even our natural and proper desires, even for personal pleasure, are put into the holy restraints of a Christ-like unselfishness, we become peacemakers wherever we go. Or as St. James puts it, so long as there is a war of desires within us, we shall be a cause of war in the spheres around us. Subdue the warfare within us, bring the desires into the obedience of Christ, tone them with the spirit of Christ, and they may not only shut the doors of the temple of Janus, they may wall them up for ever. The worlds peace will have come.

II. Another secret of contention is our selfish efforts.Not only the wants are selfish, but there is a wrong and self-trusting character about the ways in which we seek to supply the wants. There is a self-reliant pushing and striving and overriding or driving aside of others which is a most fruitful source of bickerings and disputes. When a man wants something, means to get it by his own efforts, and to master everybody and everything that stands in his way, he is sure to make commotion and heart-burning wherever he goes. St. James expresses this selfish effort of men to force through their inordinate, unrestrained, and self-interested desires in very strong language. Ye lust, and have not: ye kill, and covet [are jealous], and cannot obtain: ye fight and war; ye have not, because ye ask not. When desire becomes the master-passion of a mans soul, it hurries him on to crimes from which he would at first have shrunk, as may be illustrated in the cases of David, Judas Iscariot, and Ananias with Sapphira. In saying, Ye kill, St. James may mean only, Ye would even go so far as that to gain your ends. And we can but be reminded how true it is that in the zeal of the sectarian bigot and the heresy-monger (persons whom St. James has in mind) reputations have often been killed, lives embittered, and worse than death endured. Dean Plumptre says, There seems, at first, something almost incredible in the thought, that the believers to whom St. James wrote could be guilty of such crimes; but Jewish society was at that time rife with atrocities of like nature, and men, nominally disciples of Christ, might then, as in later times, sink to its level. According to tradition, St. James himself fell a victim to the passions he thus assails, probably at the hands of a zealot mob. Readers of Josephus are familiar with the bands of zealots and sicarii, who were prominent in the tumults preceding the final siege of Jerusalem. Endeavouring to gain the application of St. Jamess teaching to those who live in quieter times, yet are in peril of the same temptations, we may see that he reproves our striving to get what we want in our own self-strength, without any reference of the matter to God, and without dependence for help upon God. He pictures the man of unrestrained desires pushing about, and pushing other people about, but failing to gain what he wants. Ye have not, because ye ask not. Striving as earnest endeavour is quite right. We ought to do what we do with both hands earnestly. But it must not be self-reliant striving, if we mean it to be Christian. It must be energy, enterprise, perseverance, resoluteness after prayer, and in the spirit of prayer, which keeps us dependent on God, and within His holy restrainings and inspirings.

III. Yet another secret of contention is our selfish prayers.Ye ask, and receive not, because ye ask amiss, that ye may spend it in your pleasures. A self-centred purpose spoils prayer. We may ask for things that we need, but we may not ask for the supply of our mere self-indulgences. The desire must be right, and in right restraint, if we present it in prayer at all. The desire must be right in a wide and not in a narrow, selfish sense, if God is to answer it at all.

SUGGESTIVE NOTES AND SERMON SKETCHES

Jas. 4:1. The Soldiers of the Devils Army.The desires of various sorts of pleasures are, like soldiers of the devils army, posted and picketed all over us, in the hope of winning our members, and so ourselves, back to his allegiance, which we have renounced in our baptism.Bishop Moberly.

The Sources of War.One great source of war is the love of excitement, of emotion, of strong interests. Illustrate from love of the chase. Another is the passion for superiority, for triumph, for power. There is a predominance of this passion in rulers. Another is admiration of the brilliant qualities displayed in war. This prevents our receiving a due impression of its crimes and miseries. Another is false patriotism. And another is the impressions we receive in early life. The community possesses indisputable right to resort to war of defence, when all other means have failed for securing its continued existence. The earth holds not a more abandoned monster than the sovereign who, entrusted with the dearest interests of a people, commits them to the dreadful hazards of war, that he may extend his prostituted power, and fill the earth with his worthless name. Therefore we should teach true sentiments as to the honour of kings and the glory of nations.W. E. Charming, D.D.

The Christian View of Public War.The text does not directly refer to national wars, but to the conflicts and contentions that arise among Christians and in Christian Churches. Yet it expresses a principle which is operating in every spherethe small spheres of the individual, the family, the Church, and the larger sphere of nations. War can never on both sides be right. In the terrible scenes of war we may see the workings of human lust, and thereby learn to trace aright the evil workings of lust everywhere. War usually is the expression of one mans sin. It is the truly awful result of some human lust, some self-pleasing, some self-aggrandisement. A fuller discernment of the causes out of which all wars and fightings spring prepares the way for the working of the Christian spirit, which, dethroning lust, and enthroning God, and in Him goodness, moral excellence, and brotherhood, hastens on the time when nations shall learn war no more. It is important that there should be given to men vivid, forcible illustrations of the fearful majesty of power lying in human sin. God writes the evil of sin in famine, earthquake, disease, and death, But it seems as though man would not read Gods writing; so he writes for himself in soldiers blood, and widows wail, and orphans tear, and wasted lands, and rifled treasuries, and ruined commerce, and trodden harvests, and broken hearts, the evil of sin. Let those who watch man writing read correctly, and learn the abominableness of human lust and sin, and hail the coming of Him who kills sin at its rootkills the lustand kills with it every leaf and flower and fruit of warsocial, ecclesiastical, nationaland reigns at last as Prince of peace.

Jas. 4:1-2. The Root-cause of War.St. James wrote his epistle during those years of national decline and social anarchy that immediately preceded the final destruction of the Holy City. There was much sectarian strife, bitter party feeling, and there was even murderous violence, and the spirit of the times seems to have seriously affected the Christian communities. Internal conflicts and sectarian rivalries seriously threatened the integrity of the Jewish nation. Self-seeking and personal strife were imperilling the Christian Churches. The first bishop of Jerusalem puts his hand to the work of staying this strife. He arrests the men that love and seek war, and bids them thinkbids them see the essential evil of warall kinds of warin the vileness of the root out of which it all springs. He lifts off and puts away at once all the false glamour of war; he does not even stop to impress his readers with details of the shuddering horrors of battle-fields and soldiers hospitals; he goes right to the very heart of the matter; compels us to see the root-wrong, the lusting, the coveting, out of which all contention, all war, comes. A great modern writer says: That man, born of woman, bound by ties of brotherhood to man, and commanded by an inward law and the voice of God to love and to do good, should, through selfishness, pride, revenge, inflict these agonies, shed these torrents of bloodhere is an evil which combines with exquisite suffering, fiendish guilt. All other evils fade before it.

I. The root-principle of war stated.It is lusting. It is covetousness. It is the desirethe violent, unrestrained desireto have for self. It is the exclusion of all love for, all thought of, or care concerning, others. It is the determination to get, whoever may have to suffer through our getting; to push roughly aside all who stand in the way of our acquisition. It is the wilful forgetfulness that other people have their rights as well as we. Surely all this spirit is of the earth, earthy. It is the foul blossoming of human corruption. All such lustings are of their father the devil. His stamp is on them all. St. James strikes right home, past all mens delusions and excuses, to the inmost source of all contentions and bickerings and wars. He is true if his principle be applied to family life. What broke up Isaacs home, in the olden days, and set brothers at enmity, but Jacobs desire to have for self? What broke up Davids family life but the envy of his sons? Try all cases of family warfare that have come within your observation. Down at the bottom there is always found to lie somebodys grasping for self. He is true if his principle be applied to Church life. These bad contentions that distress Churches always follow upon some ones pressing his own will, his own interests, his own party, before the general well-being. Nobody ever fights in a Christian Church who really wants to obtain the greatest good for the whole. It is always a class, a section, or an individual, seeking its own things. What makes business life so full of struggle in our day? The same thingthe desire to have. Aggravation at the prosperity of another, if in any sense it can be supposed to cross and check our own.

II. The root-principle of war is absolutely opposed to the root-principle of Christianity.The one principle isLusting to possess; the other principle isLonging to give away. And you can never make these two principles dwell together in peace. The one isGet for self, no matter who goes down through the getting; the other isLook not every man on his own things, but every man also on the things of others. Which is the corrupt and devilish principle? Which is radiant with the sweet light of God, and Christ, and heaven, and peace? The unselfish, Christ-like care for others carries its healing balm, its peace-preserving virtues, into every family, stilling all tumult, knitting heart to heart, and life to life, until the earth-home bears a suggestion of the many-mansioned home above, where all is peace, because each serves the other. It is the care for the whole that settles the stormy strife of Churches, and ensures that atmosphere of peace in which alone noble Christian work can ever be done.

Jas. 4:3. Our Failures in Prayer.R.V. Ye ask, and receive not, because ye ask amiss, that ye may spend it in your pleasures. St. James gives, sharply and suggestively, the explanation of much that is lacking in Christian life. We fail to obtain so many things that we ask for. We fret over the lack; but we often fail to see the reasons for the lack, and fail to see that the reasons may lie altogether in ourselves. Even when we do not err by failing to ask, we may err, and make such answer as we wish to obtain impossible, by asking amiss. What then may possibly be wrong about even our Christian prayers, which may suffice to explain our failure to receive Divine benedictions?

1. They are wrong if offered in the mere routine of habit. We have prayed morning and night ever since we prayed at our mothers knee, and we may have come to utter a mere formula; to go through a routine of words which mean nothing in particular, and which there is no particular reason for God to take notice of. The daily prayer habit is not indeed without a value of its own; but it has no precise value as request that calls for Divine attention. All it wants, and all it asks, from God is just a smile as He passes. When daily prayer is at its best, it is little more than a daily committing of ourselves to the Divine keeping and care. But if it ceased to be a mere routine of habit, if it came to be a reality of supplication and intercession, might we not get free of one form of asking amiss, and find that, asking aright, we received, and life became altogether fuller of precise daily Divine benedictions?

2. They are wrong if offered insincerely. Prayers are always made worthless and ineffective, when there is self-consciousness in them; when our real aim is to make a show of our piety, or to be seen of men. Our Lord severely reproved all prayer that had in it the characteristic Pharisaic taint. When a man prays in order to show his piety, that is what God hears him pray, and not the things he seems to ask for; and the answer to his prayer is only thispraise and reward for his show of piety; and God never can give that, so the insincere man asks and receives not, because he asks amiss. Beware then of all beautiful prayers! Beware of your own beautiful prayers; for they only mean that you want God to praise you, and it would be no blessing to you if He did. Beware of other peoples beautiful prayers; for they only mean that they want you and God together to praise and admire them. And they who pray them, and you who hear them, are best blessed when, asking in that style, you receive not.

3. They are wrong if offered conventionally. This is very different from insincerely. There is grave danger of our asking for things so often that we cease to put any mind into the asking. They become the proper things to say, so they are said, but have no practical inspiring power in them; they have become no more than pious sentiments conventionally uttered. Mark Guy Pearse, in his Danl Quorm, puts this peril of our praying in such a crisp and suggestive way, that the passage may be given by way of illustration. Quaint Danl Quorm is represented as saying: I happened once to be stayin with a gentlemana long way from herea very religious kind of a man he was, and in the mornin he began the day with a long family prayer that we might be kep from sin, and might have a Christ-like spirit, and the mind that was also in Christ Jesus, and that we might have the love of God shed abroad in our hearts by the Holy Ghost given unto us. A beautiful prayer it was, and thinks I, What a good kind of man you must be! But about an hour after I happened to be comin along the farm, and I heard him hollerin, and scoldin, and goin on, findin fault with everybody and everythin. And when I came into the house with en he began again. Nothing was right, and he was so impatient and so quick-tempered. Tis very provokin to be annoyed in this way, Danl. I dont know what servants in these days be good for but to worry and vex one, with their idle, slovenly ways. I didnt say nothing for a minute or two. And then I says, You must be very much disappointed, sir. How so, Danl? Disappointed? I thought you were expecting to receive a very valuable present this morning, sir, and I see it hasnt come. Present, Danl; and he scratched his head, as much as to say, Whatever can the man be talkin about? I certainly heard you speakin of it, sir, I says, quite coolly. Heard me speak of a valuable present. Why, Danl, you must be dreamin. Ive never thought of such a thing. Perhaps not, sir; but youve talked about it; and I hoped it would come whilst I was here, for I should dearly like to see it. He was gettin angry with me now, so I thought I would explain. You know, sir, this mornin you prayed for a Christ-like spirit, and the mind that was in Jesus, and the love of God shed abroad in your heart. Oh, thats what you mean, is it! And he spoke as if that werent anything at all. Now, sir, wouldnt you rather be surprised if your prayer was to be answered? If you were to feel a nice, gentle, lovin kind of a spirit comin down upon you, all patient and forgivin and kind? Why, sir, wouldnt you come to be quite frightened like; and youd come in, and sit down all in a faint, and reckon you must be a-goin to die, because you felt so heavenly-minded? He didnt like it very much, said Danl, but I delivered my testimony, and learnt a lesson for myself too. We should stare very often if the Lord was to answer our prayers.

4. Our prayers are also wrong if they are offered with ulterior aims. St. James was evidently thinking of cases in which men asked for what was very necessary in the endeavour to live the Christian life, meet the Christian obligations, and render the Christian service; but they did not intend to use what they might gain in answer in these spheres. They purposed to spend it on their own pleasures. The great Heart-Searcher, to whom our prayers are addressed, is in no way deceived, and makes no mistakes. We cannot have from Him what we intend to use for other things than those we ask them for. The prodigal son asked for his portion, and the father supposed he was going to set up in business for himself. That prodigal had an ulterior aim; he meant to see a bit of life, and enjoy himself in the indulgence of his youthful passions; and his prayer to his father had better not have been answered. God never answers, save in judgment, the prayer of a divided purpose.
5. It is but dealing with a familiar point, which gains full treatment elsewhere, to add that prayer is wrong if offered without attendant watching for the answers. Nothing could be more humiliating to a Christian man than for him to be shown the record of the many petitions that he had offered, of which he had thought no more after they were offered. He does not know whether God answered them or not; he never took the trouble to notice. Very possibly he has had many and many a blessing in his life, which he never thought of as being what it really was, a gracious answer to his prayers. We have not. We wish we had. But why do we lack? Why do we fail to obtain the temporal and spiritual blessings that would be the enrichment of our lives? It is all explained. St. James says that two things will sufficiently explain it all. We ask not; or else, We ask amiss. If the lack and failure are explained, the remedy is suggested in the explanation. It also is twofold. Pray; and pray aright. For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.

Jas. 4:4. The Marriage Figure of Unfaithfulness to God.The prophetical books make constant use of the marriage figure. The nation of Israel is thought of as bound to Jehovah with bonds as close as those with which a wife is bound to her husband. The bond is so suitable to represent the union of the nation with Jehovah, because it rests upon mutual affection; upon the love of the husband for the wife as well as that of the wife for the husband. In the East there is an almost exaggerated jealousy characteristic of husbands, which is illustrated in the case of an Eastern merchant who, on return after a six months absence from home, offered public thanksgivings because his wife had never once left the house while he was away.

I. The tie binding the soul to God is like that binding wife to husband.It implies a gracious selection and calling on the part of God. A loving response on the part of the soul. Mutual pledges taken; a lifelong covenant entered into. A tie which should become closer day by day as each discovers the worth and goodness of the other.

II. The peril of breaking the tie binding the soul to God is like the peril of breaking the tie binding the wife to the husband.It is the attraction of some other love. In the case of man and woman, either may be drawn aside into heart, or life, unfaithfulness. We can only think of man as possibly unfaithful to God; never of God as unfaithful to man. The world is the comprehensive term that gathers up the things that draw men away from God. And we can think of the various forms in which the world presents its attractions. Friendship, implying the going out of our heart to the world, is enmity with God, just as when a wife takes up with another love her own husband becomes distasteful to her.

III. The consequences of breaking the tie binding us to God are like the consequences of breaking the tie binding the wife to the husband.The husband is dishonoured. The home is broken up. The wife is ruined. There are natural penalties that fall on the unfaithful; and the just judgments of God are added to the natural penalties.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

SELFISH PLEASURE A SOURCE OF TROUBLE

Text 4:13

Jas. 4:1

Whence come wars, and whence come fightings among you? come they not hence, even of your pleasures that war in your members?

Jas. 4:12.

Ye lust, and have not: ye kill and covet, and cannot obtain: ye fight and war; ye have not, because ye ask not.

Jas. 4:13.

Ye ask and receive not, because ye ask amiss, that ye may spend it in your pleasures.

Queries

274.

Are these three verses addressed to nations that go to war, or to individual people like you and me? How do you know?

275.

What is the difference between wars and fightings?

276.

How could it be said that individuals have wars?

277.

How do you know that the first wars spoken of here are among Christians?

278.

Are these members of a persons body, as his arms, legs, lips, etc. or do they refer to members of the spiritual body, the church? Why?

279.

What kind of pleasures in verse one?

280.

The second war reference in verse one refers to what?

281.

Lust of Jas. 4:2 refers to what in verse one?

282.

Do you think this kill refers to actual murder? Must it?

283.

The word covet is not the ordinary Greek word for covet. This word has a second meaning . . . to be jealous. How could the word jealous fit in where covet is? (Remember the comments of Jas. 3:14).

284.

Does Jas. 4:2 indicate that people who covet, fight and war would have what they want if they would ask for what they want while they covet, fight and war?

285.

Of whom do we ask in Jas. 4:2? (Be careful think of who really has what we want).

286.

How can Jas. 4:2-3 be true when obviously many people have a great abundance of what this world wants and they didnt ask for it?

287.

What is the wrong manner of asking (praying) that is referred to in Jas. 4:3?

288.

Are there other ways of asking amiss? If so what are some of them?

289.

How can we reconcile the fact that James says ye ask not in Jas. 4:2, and ye ask in Jas. 4:3? Is he not speaking to the same people in both verses? Then how can the same people both ask and ask not?

290.

What do you think amiss means? Would you be willing to change your mind if you found out it really meant something else?

291.

Does spend it refer only to money? How could it refer to anything, even a wife, or a husband?

292.

The word pleasures in Jas. 4:3 is important in understanding what is amiss. How does this furnish an answer to number 284?

Paraphrases

A. Jas. 4:1

What causes constant contention and continual battle between different factions of the church of God? Are these not caused by your spirits being in submission to the sensual pleasures within your own bodies?

2.

Your abnormal earthly jealousies drive you to destroy your brother. You want what he has, and being unable to get it, you make yourself his enemy; when the real reason you are unable to obtain is because you havent asked God for it.

3.

And even if you have asked God for it, you still do not get it because you want it for the wrong purpose. Instead of wanting to be a better servant of God you are seeking only a more complete fleshly satisfaction.

B.*Jas. 4:1

What is causing the quarrels and fights among you? Isnt it because there is a whole army of evil desires within you?

2.

You want what you dont have so you kill to get it. You long for what others have, and cant afford it, so you start a fight to take it away from them. And yet the reason you dont have what you want is because you dont ask God for it.

3.

And when you do ask you dont get it because your whole aim is wrong you want only what will give you pleasure.

Summary

The continual fighting within the church comes from your unsatisfied fleshly desires. These drive you to fighting your brother instead of serving your Lord.

Comment

Some people may assume that the wars referred to in verse one are literal, in that Christians actually take sides and arm themselves with lethal weapons and have gang fights in which they kill one another. This type of fleshly murder and literal warfare with lethal weapons would not only have brought the civil authorities immediately into the conflict (murder was against the civil law then, even as now), but does not fit the context of the bickering and feuding church described in the book. When Jas. 4:1 is read within the context of the entire epistle, it is much more likely that the weapons of this warfare are the tongues of the saints and that which is killed is the spirit, peace, and souls of the saints.

Some may feel that referring to these tongue battles as war, and to these soul murders as kill is overly harsh; but in view of the true value of the human soul and the complete destruction of the grace of fellowship, war and kill might even seem too mild! In the eyes of God Himself, is not soul murder just as horrible as physical murder? Is not the destruction of the church a destruction of the most valuable kingdom this world has ever seen? Is not the entire Christian walk described as a continual war, and the individual saints, the soldiers of the cross, armed with spiritual armor? If this is true of the churchs warfare with the forces of evil; it is certainly not too harsh for the Spirit to refer to this self-destruction between factions of the church as war within the church.

James real concern is to find the source of the trouble. The trouble within the church is quite obvious to the church that has this kind of trouble. James is not addressing a group of the Zealots among the Jews who wish to arm themselves against Rome. He is still speaking to my brethren who are having real trouble through the misuse of this little member called the tongue. Among you locates the war.

Although James has already spent half a chapter on the terrible destructive power of the tongue, it is obvious that the blame for the action cannot be placed upon the tongue itself. The tongue is only the weapon. What causes a Christian to use his tongue as a weapon against his brother? What is the real source of this warfare that ought not to be?

The Christians who are engaged in this ignoble battle will desire to place the blame on their brother who is now their enemy. James answer to the question will not be popular with those engaged in this tongue-slaughter who have no desire to repent. Whom a person will blame for his shortcomings is often very revealing of the character of that individual.
Honesty in facing ones sin is also assumed in this portion. Not only should a person admit the right source for his wrong-doing, but he should be honest in facing the enormity of the trouble. This is hard for a man to do. It makes one guilty and in need of Gods grace. It robs one of pride in his own ability to be right. It drives one to remorse and repentance.
James does not pull any punches when he answers the question. Even though the question, as he stated it, is thought to be too harsh by some; his answer in the original language is harsher yet! Perhaps this is the real trouble with facing the issue. We do not like to admit the hedonic lusts he so vividly described so we would rather attribute the entire problem to a people away from the church, or at least far removed from ourselves to-day. And what is the answer?
Come they not hence, even of your pleasures that war in your members? The word pleasures here has a metonymical usage representing lusts. The word is used in an evil sense (here) and is very much like the lusts of Jas. 1:14 that brings forth sin and death. These pleasures are really evil desires for gratification of the flesh. This is the word from which we get our hedonite, one who lives for pleasure.

This sinful and pleasureable desire is not a thing of the moment, nor a short-lived passing fancy. Rather this speaks of selfishness for the sake of the flesh; of wantonness in tramping over the rights of others while pleasing the self; of lasciviousness in revelling in the sensual appetites. It is a long-time revelled lust indulged at the expense of the brothers soul. Peace within the church and even the very existence of the local congregation must give way to the satisfaction of these inordinate desires.
Yet the devil is so clever with his deception that the warring church members do not readily see the true cause. Pointing accusing fingers and accusing tongues at one another they conveniently shrug off the blame and blind themselves to their own miserable state. Glibly they state: God hates division, while they proceed with wanton murder within the church.
And where do these pleasures war? In your members, states James . . . but in what members? Some would say within the members of the church; i.e. that one member has a sensual desire but fulfillment is barred by another member; and thus differences in sensual desires cause the church members to war with one another.

A far more likely interpretation is that these pleasures reside within the members of an individual, within one particular physical body. The tongue is described as a world of iniquity among our members . . . which defileth the whole body. (Jas. 3:6). Even so these lustful pleasures reside within the inner man.

If this second interpretation be correct, then the pleasures that war in your members explain the situation. Within the individual it is the pleasures that drive and attack again and again, forcing the tongue into its fiery defilement, and forcing the other members of the body into creating strife within the church. Thus, the second war in Jas. 4:1 refers to the war within the individual caused by pleasures within him.

There is no peace with the brethren because there is no peace within the individuals. There is conflict within the church because of the warring pleasure within the inner man. The peace that passeth all understanding is drowned out by evil desires to please the fleshly appetites, and so that which is within the individual causes that which is without the individual.

In verse two James uses another word for strong desires to appease the fleshly appetites; lust. (See comments on Jas. 1:14). Lust here is used in the evil sense, as in Jas. 1:14. There seems to be a progressive sense in these first two verses. From living for pleasure to inordinate desire (lust), and on to kill seems to have a parallel in coveting, then fighting, and finally war! (Westcott-Hort, margin).

The word for covet can be translated either bitter jealousy (Jas. 3:14; Act. 17:5); or simply to desire earnestly (1Co. 12:31). In the context of contention and evil here would favour jealousy as the proper usage.

The object of the desire as well as the purpose seem to indicate its good or evil sense. The better gifts of 1 Corinthians 12 are spiritual in that they are for purposes of edification and instruction, whereas the object of this James 4 coveting is evidently the satisfaction of the hedonic pleasures at war within the members of the body. Yet even the noble gift of God can be used for the wrong purpose and be turned into selfish edification (see 1Co. 14:4 a). Both what a man longs for, and for what purpose he longs have to do with the quality of the longing. So James indicates in Jas. 4:3.

It is interesting to note that these who lust and fight with bitter jealousy do not obtain. It would seem that such frantic and bitter zeal would accomplish the purpose of sensuous satisfaction, but not so! It is the nature of the senses within our members that when overly indulged and gratified, the body becomes fat with indulgence, yet hungrier than ever. The more a man eats, the greater his appetite. This is also true of the sex appetite, or of most of the other instinctive desires when they are pursued by a hedonite.
Solomon was probably the most notable example of this truth in the Old Testament. He had the wealth and position to gratify all his sensuous desires; and he held back on nothing his heart desired. After a lifetime of gratification, he declared it was all useless, futile, unfulfilled; All was vanity and vexation of spirit.
A lust that can never be satisfied is born of indulgence. Let the young man and woman realize this when they are tempted to indulge in a necking party. Let the man realize this when he begins to make frequent visits to the beer parlor. Let Mr. and Mrs. Overweight realize this when they approach the dinner table! Real satisfaction is only possible within the limits of self-control.

The asking of Jas. 4:3 is in a reflexive sense (middle voice). This means the action is turned towards oneself. Thus one might say, since you want for yourself you do not pray for the kind of things the heavenly Father will give, so you are not willing to ask Him for it; and you do not receive it. And even if you do ask Him for it you do not receive it, because you ask it for yourself.

Successful prayer life has a great portion in the Saint getting what his heart desires, or should desire. If he does not desire what is good for him (i.e. what God wants for him) then he will not pray for it. Not praying for it he does not receive it. Who can determine the extent of spiritual blessings ready for the saint if he would but seek them? And what sense it makes to seek these blessings from the source. Every good gift is from above, and cometh down from the Father of lights. To desire to succeed in spiritual matters is not enough. To work for success, good as it is, is not enough. Desire and work should be coupled with prayer. And this prayer should be for the right cause . . . the cause of Christ. When we realize that God has the blessings, and that God has the knowledge; we also realize that God knows what is best under all circumstances. With the justice, mercy, and love of God in mind, we ask that His will be done above all that we might think or desire. Our personal desires may be expressed, but with the understood condition (which may often be expressed) that if our desires are contrary to Gods desires, He knows what is the better of the two, and His will we really want. If we really mean it, we want His will to be done even at personal inconvenience, or suffering, or a shortening of physical life itself! Not to pray with this understanding (in the name of or for the sake of) is to pray amiss; and we often do not get what we want because we want the wrong thing, or we want for the wrong purpose.

James expression (that ye may spend it in your pleasures) goes beyond the wrong purpose expressed above. The word for spend has the idea of excess, or waste. In Luk. 15:14 the prodigal son spent all. Thus we ask of God with the unspoken desire to exhaust it upon our own fleshly pleasures. The initial selfish purpose balloons, which is the nature of selfishness. A man may pray for money, but the selfish purpose involved in his seeking expands so that even should he receive it, he is then unwilling to share and would resent even an unselfish token in the use of the money.

Fuente: College Press Bible Study Textbook Series

CHAPTER VIII

CAUSE AND REMEDY OF STRIFE

Jas. 4:1-12

Introduction

Can it be possible that the church of Jesus Christ could descend to the sins mentioned here so soon after Pentecost? In less than half a century could there be war in the kingdom of God on earth? Lusting, killing (at least in spirit), coveting, fighting, adulteresses who embrace worldliness, not subject to God, but the devil; with impure hands and filthy hearts; double the midst of their sins surely this cannot be the church of Jesus Christ!

Yet James, who calls himself a servant of God and of the Lord Jesus Christ, calls these sinners: my brethren (Jas. 1:2; Jas. 2:1; Jas. 3:1) the brother of low degree (Jas. 1:9; my beloved brethren (Jas. 1:16; Jas. 1:19.); a brother and his brother (Jas. 4:11); brethren (Jas. 5:7) etc. James is quite clear within the epistle that some of the brethren may err from the truth and face eternal death in the end because of the multitude of sins (see Jas. 5:20). But even as he admits this possibility (and probability), he says; My brethren, if any among you err from the truth . . . (Jas. 5:20 a)

Paul has the same spirit in the First Corinthian letter. In listing sins so numerous, so vile, and so contemptuous that few Christians today would dare call those who do them brothers, Paul calls them the church of God which is at Corinth, even them that are sanctified in Christ Jesus, called to be saints.. (1Co. 1:2). Then he says, even within the letter which clearly states some shall be judged, that some are guilty of the body and the blood of Jesus, that they provoke the Lord to jealousy, and that some are continuing in the same sins by which they shall not inherit the kingdom of God.

And what is the lesson for us? It is God that accepts and God that rejects. His Word is the standard, and He is the judge. The church is not in the business of punishing saints for their sins, but rather to persuade them to repentance that a soul might be saved from death. New converts in Christ do not come from the watery grave of baptism heavy with the fruit of the Spirit, but rather bud and sprout from the Spirit within; and there is a growth in Christ, and a continual putting on. There is often a stumbling and a falling, and a picking up. There is temptation, and there is repentance; and baptism removes neither the devil, nor the necessity for repentance for sins committed. Growth in the Christian graces is usually gradual.
But the miracle is there! Rebirth gives within the saint the Spirit of Christ, and a new nature for the man, There is a love for Jesus, and a repentant attitude that brings grief when the saint sins. There is the blood of Christ that has removed all sins guilt so that with the grace of faultlessness the saint picks himself up from his sin and turns to Jesus; humiliated and shamed by his own weakness, but thankful and grateful for salvation in Christ. With a loving heart he seeks forgiveness as a son who talks to his father. Sinners yet, but sinners saved by grace. Sinners yet, but sinners growing and glowing in the love of Christ. Sinners yet, but sinners who have a hope and a promise. Sinners in fact but saints in grace.

To the sinning members of the church of Jesus Christ in Corinth, Paul said, but ye were washed, but ye were sanctified, but ye were justified in the name of the Lord Jesus Christ, and in the Spirit of our God. (1Co. 6:11). This is the appeal of James as he addresses: my brethren, my beloved brethren. This is the appeal of John as he says, my little children.

Though the time may come when the church must withdraw from every brother that walketh (continues to walk) disorderly, the call to repentance must be patient and continued in love; with a hopeful and loving spirit, with an expectancy to rejoice over the soul saved from death and the multitude of sins covered. This is what we see again and again in the New Testament: the example of the apostles and prophets as they issue the loving call to repentance to the saints of God.

The picture of the sinning brethren to whom James addresses the epistle is not pretty. In fact, some commentators who earlier wished to discredit the epistle, claimed that the description in Jas. 4:1-12 showed the book to be uninspired and a product of Jewish writers who were not even Christians, but adjusted and adapted in such a way as to fit the cannon of Scriptures.

Let us be honest, brethren! There is sin in the church; and that, often! We as Christians do need to repent; and that, often! Christ not only was my Savior, but is continually my Savior. Without Him I have no life. It is not just grace that I needed, but grace upon grace that I now need!

Growth I must have, but perfection eludes me, for as I grow I see Him more clearly; and what was no sin to me yesterday has become sin to me today. This is true when my eyes focus upon Him more clearly and my heart becomes more attuned to His wonderful Word. The further down the road I get, the more I yearn for flawlessness, for a complete overcoming. The closer to Jesus the more beautiful His flawless character becomes and the more acute is my longing to be like Him. Death becomes no more that dreaded monster that robs life, but rather that gateway through which I find eternal life; through which I go to be with Him and through which I go to be like Him.
James in analysing the destructive strife within the saint describes heart of the trouble as selfish pleasure. Love of self and enrapture with the senses can be overcome, but only through a complete dedication to God. The only way to overcome is to lose oneself in God: complete subjection; coupled with resisting the devil. When we humble ourselves to God He exalts us as if we were righteous, and we continue to proceed from where we are to where we should be.
Then, finally, James returns to the original thought . . . we are not the judges of our brethren, but God is. As sinners we are not fitted to be judges; and as being subject to God, we did not originate the law of God. We, being neither able to save not to destroy, along with our brother, must submit ourselves to Him who is able to save and destroy.

Fuente: College Press Bible Study Textbook Series

THIRTEEN THREE-POINT SERMON STARTERS

A WAR THAT MAKES WARS Jas. 4:1-2

A.

War in your members, within your body. (Jas. 4:1 b).

(Lustful pleasures that demand satisfaction).

B.

Lusting, killing, coveting, fighting, warring. (Jas. 4:2 a).

(The coveting saint makes war with his brothers).

C.

Wars and fightings among the brethren. (Jas. 4:1 a).

RESULTS OF LOVE FOR WORLDLY PLEASURES Jas. 4:1-3

A.

No peace that passeth all understanding.

(They war in your members).

B.

Inability to obtain satisfaction.

(Have not, and cannot obtain).

C.

Live in continual warfare.

THE FRUITLESS LIFE OF A SENSUOUS MAN Jas. 4:2-3

A.

He lusts . . . but cannot have that for which he lusts.

B.

He is jealous (kills and covets . . . but receives not in either case)

C.

He does or does not pray . . . but receives not in either case.

THE ACTION OF A SENSUOUS MAN Jas. 4:3

A.

A selfish spending of all his blessings.

B.

His prayer life, and entire spiritual life, is amiss.

C.

He does not receive spiritual blessings from God.

SPIRITUAL ADULTERY Jas. 4:4

A.

The meaning of spiritual adultery.

(Those who break marriage vows to God).

B.

The adulterous partner (The world).

C.

The consequences of spiritual adultery.

(Friends of Gods enemy, and an enemy of God).

THE SPIRIT Jas. 4:5

A.

Given by God.

B.

Dwells within us.

C.

Yearns for our proper relationship with God.

THE GREATER GRACE Jas. 4:6-7

A.

Power to resist the devil.

B.

Power to be subject to God.

C.

Given to the humble.

THE MAGNET THAT WORKS TWO WAYS Jas. 4:7-8

A.

A magnet has two opposing poles. (Cannot love both God and man).

(Does not attract another magnet at both poles, but attracts with one and repels with the other.)

B.

When we repel the devil, he repels us.

C.

When we draw near to God, He draws near to us.

HOW A CHRISTIAN SUBJECTS HIMSELF TO GOD Jas. 4:7-8

A.

Draw nigh to God.

B.

Cleanse your hands.

C.

Purify your hearts.

PRIDE, SIN, AND UNCERTAINTY Jas. 4:8-10

A.

The need of the proud saint. (Jas. 4:10).

Humiliation of himself, exaltation of God.

B.

The need of the sinning saint.

Cleanse his hands.

C.

The need of the uncertain saint. (Jas. 4:8).

Purify his heart.

A TIME TO WEEP Jas. 4:9

A.

When sensuous pleasures bring laughter.

B.

When things of this world bring joy.

C.

When the soul is afflicted with sin and in danger of destruction.

THE JUDGE WHO SHOULD NOT HAVE BEEN Jas. 4:11-12

A.

He judged his brother without authority.

B.

He broke the very law by which he judged.

C.

He shall be judged by the one true Judge.

THE RIGHTEOUS Jdg. 4:12

A.

There is only one.

B.

He is able to destroy.

C.

He is able to save.

Fuente: College Press Bible Study Textbook Series

(1) From whence come wars . . .?More correctly thus. Whence are wars, and whence fightings among you? The perfect peace above, capable, moreover, in some ways, of commencement here below, dwelt upon at the close of James 3, has by inevitable reaction led the Apostle to speak suddenly, almost fiercely, of the existing state of things. He traces the conflict raging around him to the fount and origin of evil within.

Come they not . . .Translate, come they not hence, even from your lusts warring in your members? The term is really pleasures, but in an evil sense, and therefore lusts. The desires of various sorts of pleasures are, says Bishop Moberly, like soldiers in the devils army, posted and picketed all over us, in the hope of winning our members, and so ourselves, back to his allegiance, which we have renounced in our baptism. St. Peter (1Pe. 2:11) thus writes in the same strain of fleshly lusts, which war against the soul; and St. Paul knew also of this bitter strife in man, if not actually in himself, and could see another law in his membersthe natural tendency of the fleshwarring against the law of his mind, and bringing him into captivity to the law of sin which is in his members (Rom. 7:23). See also Note on 2Co. 12:7.

Happily the Christian philosopher understands this; and with the very cry of wretchedness, Who shall deliver me? can answer, I thank God, through Jesus Christ our Lord (Rom. 7:24-25). But the burden of this hateful depravity drove of old men like Lucretius to suicide rather than endurance; and its mantle of despair is on all the religions of India at the present timematter itself being held to be evil, and eternal.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

Chapter 4

MAN’S PLEASURE OR GOD’S WILL? ( Jas 4:1-3 )

4:1-3 Whence come feuds and whence come fights among you? Is this not their source–do they not arise because of these desires for pleasures which carry on their constant warring campaign within your members? You desire but you do not possess; you murder; you covet but you cannot obtain. You fight and war but you do not possess, because you do not ask. You ask but you do not receive, because you ask wrongly, for your only desire is to spend what you receive on your own pleasures.

James is setting before his people a basic question–whether their aim in life is to submit to the will of God or to gratify their own desires for the pleasures of this world? He warns that, if pleasure is the policy of life, nothing but strife and hatred and division can possibly follow. He says that the result of the over-mastering search for pleasure is polemoi ( G4171) “wars” and machai ( G3163) “battles.” He means that the feverish search for pleasure issues in long-drawn-out resentments which are like wars, and sudden explosions of enmity which are like battles. The ancient moralists would have thoroughly agreed with him.

When we look at human society we so often see a seething mass of hatred and strife. Philo writes, “Consider the continual war which prevails among men even in times of peace, and which exists not only between nations and countries and cities, but also between private houses, or, I might rather say, is present with every individual man; observe the unspeakable raging storm in men’s souls that is excited by the violent rush of the affairs of life; and you may well wonder whether anyone can enjoy tranquility in such a storm, and maintain calm amidst the surge of this billowing sea.”

The root cause of this unceasing and bitter conflict is nothing other than desire. Philo points out that the Ten Commandments culminate in the forbidding of covetousness or desire, for desire is the worst of all the passions of the soul. “Is it not because of this passion that relations are broken, and this natural goodwill changed into desperate enmity? that great and populous countries are desolated by domestic dissensions? and land and sea filled with ever new disasters by naval battles and land campaigns? For the wars famous in tragedy…have all flowed from one source–desire either for money or glory or pleasure. Over these things the human race goes mad.” Lucian writes, “All the evils which come upon man–revolutions and wars, stratagems and slaughters–spring from desire. All these things have as their fountain-head the desire for more.” Plato writes, “The sole cause of wars and revolutions and battles is nothing other than the body and its desires.” Cicero writes, “It is insatiable desires which overturn not only individual men, but whole families, and which even bring down the state. From desires there spring hatred, schisms, discords, seditions and wars.” Desire is at the root of all the evils which ruin life and divide men.

The New Testament is clear that this overmastering desire for the pleasures of this world is always a threatening danger to the spiritual life. It is the cares and riches and pleasures of this life which combine to choke the good seed ( Luk 8:14). A man can become a slave to passions and pleasures and when he does malice and envy and hatred enter into life ( Tit 3:3).

The ultimate choice in life lies between pleasing oneself and pleasing God; and a world in which men’s first aim is to please themselves is a battleground of savagery and division.

THE CONSEQUENCES OF THE PLEASURE-DOMINATED LIFE ( Jas 4:1-3 continued)

This pleasure-dominated life has certain inevitable consequences.

(i) It sets men at each other’s throats. Desires, as James sees it, are inherently warring powers. He does not mean that they war within a man–although that is also true–but that they set men warring against each other. The basic desires are for the same things–for money, for power, for prestige, for worldly possessions, for the gratification of bodily lusts. When all men are striving to possess the same things, life inevitably becomes a competitive arena. They trample each other down in the rush to grasp them. They will do anything to eliminate a rival. Obedience to the will of God draws men together, for it is that will that they should love and serve one another; obedience to the craving for pleasure drives men apart, for it drives them to internecine rivalry for the same things.

(ii) The craving for pleasure drives men to shameful deeds. It drives them to envy and to enmity; and even to murder. Before a man can arrive at a deed there must be a certain driving emotion in his heart. He may restrain himself from the things that the desire for pleasure incites him to do; but so tong as that desire is in his heart he is not safe. It may at any time explode into ruinous action.

The steps of the process are simple and terrible. A man allows himself to desire something. That thing begins to dominate his thoughts; he finds himself involuntarily thinking about it in his waking hours and dreaming of it when he sleeps. It begins to be what is aptly called a ruling passion. He begins to form imaginary schemes to obtain it; and these schemes may well involve ways of eliminating those who stand in his way. For long enough all this may go on in his mind. Then one day the imaginings may blaze into action; and he may find himself taking the terrible steps necessary to obtain his desire. Every crime in this world has come from desire which was first only a feeling in the heart but which, being nourished long enough, came in the end to action.

(iii) The craving for pleasure in the end shuts the door of prayer. If a man’s prayers are simply for the things which will gratify his desires, they are essentially selfish and, therefore, it is not possible for God to answer them. The true end of prayer is to say to God, “Thy will be done.” The prayer of the man who is pleasure-dominated is: “My desires be satisfied.” It is one of the grim facts of life that a selfish man can hardly ever pray aright; no one can ever pray aright until he removes self from the centre of his life and puts God there.

In this life we have to choose whether to make our main object our own desires or the will of God. And, if we choose our own desires, we have thereby separated ourselves from our fellow-men and from God.

INFIDELITY TO GOD ( Jas 4:4-7 )

4:4-7 Renegades to your vows, do you not know that love for this world is enmity to God? Whoever makes it his aim to be the friend of this world thereby becomes the enemy of God. Do you think that the saying of Scripture is only an idle saying: “God jealously yearns for the spirit which he has made to dwell within us”? But God gives the more grace. That is why Scripture says, “God sets himself against the haughty, but gives grace to the humble.” So, then, submit yourselves to God. Resist the devil and he will flee from you; draw near to God and he will draw near to you.

The King James Version makes this passage even more difficult than it is. In it the warning is addressed to adulterers and adulteresses. In the correct text the word occurs only in the feminine. Further, the word is not intended to be taken literally; the reference is not to physical but to spiritual adultery. The whole conception is based on the common Old Testament idea of Jahweh as the husband of Israel and Israel as the bride of God. “Your Maker is your husband; the Lord of hosts is his name” ( Isa 54:5). “Surely as a faithless wife leaves her husband, so have you been faithless to me, O house of Israel, says the Lord” ( Jer 3:20). This idea of Jahweh as the husband and the nation of Israel as the wife, explains the way in which the Old Testament constantly expresses spiritual infidelity in terms of physical adultery. To make a covenant with the gods of a strange land and to sacrifice to them and to intermarry with their people is “to play the harlot after their gods” ( Exo 34:15-16). It is God’s forewarning to Moses that the day will come when the people “will rise and play the harlot after the strange gods of the land, where they go to be among them,” and that they will forsake him ( Deu 31:16). It is Hosea’s complaint that the people have played the harlot and forsaken God ( Hos 9:1). It is in this spiritual sense that the New Testament speaks of “an adulterous generation” ( Mat 16:4; Mar 8:38). And the picture came into Christian thought in the conception of the Church as the Bride of Christ ( 2Co 11:1-2; Eph 5:24-28; Rev 19:7; Rev 21:9).

This form of expression may offend some delicate modern ears; but the picture of Israel as the bride of God and of God as the husband of Israel has something very precious in it. It means that to disobey God is like breaking the marriage vow. It means that all sin is sin against love. It means that our relationship to God is not like the distant relationship of king and subject or master and slave, but like the intimate relationship of husband and wife. It means that when we sin we break God’s heart, as the heart of one partner in a marriage may be broken by the desertion of the other.

FRIENDSHIP WITH THE WORLD AND ENMITY WITH GOD ( Jas 4:4-7 continued)

In this passage James says that love of the world is enmity with God and that he who is the friend of the world thereby becomes the enemy of God. It is important to understand what he means.

(i) This is not spoken out of contempt for the world. It is not spoken from the point of view which regards earth as a desert drear and which denigrates everything in the natural world. There is a story of a Puritan who was out for a walk in the country with a friend. The friend noticed a very lovely flower at the roadside and said, “That is a lovely flower.” The Puritan replied, “I have learned to call nothing lovely in this lost and sinful world.” That is not James’ point of view; he would have agreed that this world is the creation of God; and like Jesus he would have rejoiced in its beauty.

(ii) We have already seen that the New Testament often uses the word kosmos ( G2889) in the sense of the world apart from God There are two New Testament passages which well illustrate what James means. Paul writes, “The mind that is set on the flesh is hostile to God;…those who are in the flesh cannot please God” ( Rom 8:7-8). What he means is that those who insist on assessing everything by purely human standards are necessarily at variance with God. The second passage is one of the most poignant epitaphs on the Christian life in all literature: “Demas, in love with this present world, has deserted me” ( 2Ti 4:10). The idea is that of worldliness. If material things are the things to which he dedicates his life, clearly he cannot dedicate his life to God. In that sense the man who has dedicated his life to the world is at enmity with God.

(iii) The best commentary on this saying is that of Jesus: “No one can serve two masters” ( Mat 6:24). There are two attitudes to the things of this world and the things of time. We may be so dominated by them that the world becomes our master. Or we may so use them as to serve our fellow-men and prepare ourselves for eternity, in which case the world is not our master but our servant. A man may either use the world or be used by it. To use the world as the servant of God and men is to be the friend of God, for that is what God meant the world to be. To use the world as the controller and dictator of life is to be at enmity with God, for that is what God never meant the world to be.

GOD, THE JEALOUS LOVER ( Jas 4:4-7 continued)

Jas 4:5 is exceedingly difficult. To begin with, it is cited as a quotation from Scripture, but there is no part of Scripture of which it is, in fact, anything like a recognizable quotation. We may either assume that James is quoting from some book now lost which he regarded as Scripture; or, that he is summing up in one sentence what is the eternal sense of the Old Testament and not meaning to quote any particular passage.

Further, the translation is difficult: There are two alternative renderings which in the end give much the same sense. “He (that is, God) jealously yearns for the devotion of the spirit which he has made to dwell within us,” or, “The Spirit which God has made to dwell within us jealously yearns for the full devotion of our hearts.”

In either case the meaning is that God is the jealous lover who will brook no rival. The Old Testament was never afraid to apply the word jealous to God. Moses says of God to the people: “They stirred him to jealousy with strange gods” ( Deu 32:16). He hears God say, “They have stirred me to jealousy with what is no God” ( Deu 32:21). In insisting on his sole right to worship, God in the Ten Commandments says, “I the Lord your God am a jealous God” ( Exo 20:5). “You shall worship no other god, for the Lord whose name is Jealous is a jealous God” ( Exo 34:14). Zechariah hears God say, “Thus says the Lord of hosts: I am jealous for Zion with great jealousy” ( Zec 8:2). Jealous comes from the Greek zelos ( G2205) which has in it the idea of burning heat. The idea is that God loves men with such a passion that he cannot bear any other love within the hearts of men.

It may be that jealous is a word which nowadays we find it difficult to connect with God, for it has acquired a lower significance; but behind it is the amazing truth that God is the lover of the souls of men. There is a sense in which love must be diffused among all men and over all God’s children; but there is also a sense in which love gives and demands an exclusive devotion to one person. It is profoundly true that a man can be in love only with one person at one time; if he thinks otherwise, he does not know the meaning of love.

THE GLORY OF HUMILITY AND THE TRAGEDY OF PRIDE ( Jas 4:4-7 continued)

James goes on to meet an almost inevitable reaction to this picture of God as the jealous lover. If God is like that, how can any man give to him the devotion he demands? James’ answer is that, if God makes a great demand, he gives great grace to fulfil it; and the greater the demand, the greater the grace God gives.

But grace has a constant characteristic–a man cannot receive it until he has realized his need of it, and has come to God humbly pleading for help. Therefore, it must always remain true that God sets himself against the proud and gives lavishly of his grace to the humble. “God opposes the proud, but gives grace to the humble.” This is a quotation from Pro 3:34; and it is made again in 1Pe 5:5.

What is this destructive pride? The word for proud is huperephanos ( G5244) which literally means one who shows himself above other people. Even the Greeks hated pride. Theophrastus described it as “a certain contempt for all other people.” Theophylact, the Christian writer, called it, “the citadel and summit of all evils.” Its real terror is that it is a thing of the heart. It means haughtiness; but the man who suffers from it might well appear to be walking in downcast humility, while all the time there is in his heart a vast contempt for all his fellow-men. It shuts itself off from God for three reasons.

(i) It does not know its own need. It so admires itself that it recognizes no need to be supplied. (ii) It cherishes its own independence. It will be beholden to no man and not even to God. (iii) It does not recognize its own sin. It is occupied with thinking of its own goodness and never realizes that it has any sin from which it needs to be saved. A pride like that cannot receive help, because it does not know that it needs help, and, therefore, it cannot ask.

The humility for which James pleads is no cringing thing. It has two great characteristics.

(i) It knows that if a man takes a resolute stand against the devil, he will prove him a coward. “The Devil,” as Hermas puts it, “can wrestle against the Christian, but he cannot throw him.” This is a truth of which the Christians were fond, for Peter says the same thing ( 1Pe 5:8-9). The great example and inspiration is Jesus in his own temptations. In them Jesus showed that the devil is not invincible; when he is confronted with the word of God, he can be put to flight. The Christian has the humility which knows that he must fight his battles with the tempter, not in his own power, but in the power of God.

(ii) It knows that it has the greatest privilege of all, access to God. This is a tremendous thing, for the right of approach to God under the old order of things belonged only to the priests ( Exo 19:22). The office of the priest was to come near to God for sin-stained people ( Eze 44:13). But through the work of Jesus Christ any man can come boldly before the throne of God, certain that he will find mercy and grace to help in time of need ( Heb 4:16). There was a time when only the High Priest might enter the Holy of Holies, but we have a new and a living way, a better hope by which we draw near to God ( Heb 7:19).

The Christian must have humility, but it is a humility which gives him dauntless courage and knows that the way to God is open to the most fearful saint.

GODLY PURITY ( Jas 4:8-10 )

4:8-10 Cleanse your hands, you sinners, and purify your hearts, you double-minded. Be afflicted and mourn and weep. Let your laughter be turned to sorrow, and your joy to gloom. Humble yourself before God and then he will exalt you.

In James’ thought the ethical demand of Christianity is never far away. He has talked about the grace which God gives to the humble and which enables a man to meet his great demands. But James is sure that there is something needed beyond asking and passive receiving. He is sure that moral effort is a prime necessity.

His appeal is addressed to sinners. The word used for sinner is hamartolos ( G268) , which means the hardened sinner, the man whose sin is obvious and notorious. Suidas defines hamartoloi ( G268) as “those who choose to live in company with disobedience to the law, and who love a corrupt life.” From such people James demands a moral reform which will embrace both their outward conduct and their inner desires. He demands both clean hands and a pure heart ( Psa 24:4).

The phrase cleanse your hands originally denoted nothing more than ceremonial cleansing, the ritual washing with water which made a man ceremonially fit to approach the worship of God. The priests must wash and bathe themselves before they entered on their service ( Exo 30:19-21; Lev 16:4). The orthodox Jew must ceremonially wash his hands before he ate ( Mar 7:3). But men came to see that God required much more than an outward washing; and so the phrase came to stand for moral purity. “I wash my hands in innocence,” says the Psalmist ( Psa 26:6). It is Isaiah’s demand that men should “wash yourselves; make yourselves clean,” and that is equated with ceasing to do evil ( Isa 1:16). In the letter to Timothy men are urged to lift holy hands to God in prayer ( 1Ti 2:8). The history of the phrase shows a deepening consciousness of what God demanded. Men began by thinking in terms of an outward washing, a ritual thing; and ended by seeing that the demand of God was moral, not ritual.

Biblical thought demands a fourfold cleansing. It demands a cleansing of the lips ( Isa 6:5-6). It demands a cleansing of the hands ( Psa 24:4). It demands a cleansing of the heart ( Psa 73:13). It demands a cleansing of the mind ( Jas 4:8). That is to say, the ethical demand of the Bible is that a man’s words and deeds and emotions and thoughts should all be purified. Inwardly and outwardly a man must be clean, for only the pure in heart shall see God ( Mat 5:8).

THE GODLY SORROW ( Jas 4:8-10 continued)

In his demand for a godly sorrow James is going back to the fact that Jesus had said, “Blessed are those who mourn for they shall be comforted” ( Mat 5:4; Luk 6:20-26). We must not read into this passage something James does not mean. He is not denying the joy of the Christian life. He is not demanding that men should live a gloom-encompassed life in a shadowed world. He is doing two things. He is pleading for sobriety in place of frivolousness, and is doing so with all the intensity of one whose natural instincts are puritan; and he is describing, not the end, but the beginning of the Christian life. He demands three things.

(i) He demands what he calls affliction. The verb is talaiporein ( G5003) and it can describe–Thucydides so uses it–the experiences of an army whose food is gone and who have no shelter from the stormy weather. What James is here demanding is a voluntary abstinence from lavish luxury and effeminate comfort. He is talking to people who are in love with the world; and he is pleading with them not to make luxury and comfort the standards by which they judge all life. It is discipline which produces the scholar; it is rigorous training which creates the athlete; and it is a wise abstinence which produces the Christian who knows how to use the world and its gifts aright.

(ii) He demands that they should mourn, that their laughter should be turned to sorrow and their joy to gloom. Here, James is describing the first step of the Christian life which is taken when a man is confronted with God and with his own sin. That is a daunting experience. When Wesley preached to the miners of Kingswood, they were moved to such grief that the tears made runnels as they ran down the grime of their faces. But that is by no means the end of the Christian life. The terrible sorrow of the realization of sin moves on to the thrilling joy of sins forgiven. But to get to the second stage a man must go through the first. James is demanding that these self-satisfied, luxury-loving, unworried hearers of his should be confronted with their sins and should be ashamed, grief-stricken and afraid; for only then can they reach out for grace and go on to a joy far greater than their earthbound pleasures.

(iii) He demands that they should weep. It is perhaps not reading too much into this to say that James may well be thinking of tears of sympathy. Up to this time these luxury-loving people have lived in utter selfishness, quite insensitive to what the poet called “the world’s rain of tears.” James is insisting that the griefs and the needs of others should pierce the armour of their own pleasure and comfort. A man is not a Christian until he becomes aware of the poignant cry of that humanity for which Christ died.

So, then, in words deliberately chosen to waken the sleeping soul, James demands that his hearers should substitute the way of abstinence for the way of luxury; that they should become aware of their own sins and mourn for them; and that they should become conscious of the world’s need and weep for it.

THE GODLY HUMILITY ( Jas 4:8-10 continued)

James concludes with the demand for a godly humility. All through the Bible there runs the conviction that it is only the humble who can know the blessings of God. God will save the humble person ( Job 22:29). A man’s pride will bring him low; but honour shall uphold the humble in spirit ( Pro 29:23). God dwells on high, but he is also with him that is of a humble and a contrite spirit ( Isa 57:15). They that fear the Lord will humble their souls in his sight, and the greater a man is the more he ought to humble himself, if he is to find favour in the sight of God ( Sir_2:17 ; Sir_3:17 ). Jesus himself repeatedly declared that it was the man who humbled himself who alone would be exalted ( Mat 23:12; Luk 14:11).

Only when a man realizes his own ignorance will he ask God’s guidance. Only when a man realizes his own poverty in the things that matter will he pray for the riches of God’s grace. Only when a man realizes his weakness in necessary things will he come to draw upon God’s strength. Only when a man realizes his own sin will he realize his need of a Saviour and of God’s forgiveness.

In life there is one sin which can be said to be the basis of all others; and that is forgetting that we are creatures and that God is creator. When a man realizes his essential creatureliness, he realizes his essential helplessness and goes to the source from which that helplessness can alone be supplied.

Such a dependence begets the only real independence; for then a man faces life not in his own strength but in God’s and is given victory. So long as a man regards himself as independent of God he is on the way to ultimate collapse and to defeat.

THE SIN OF JUDGING OTHERS ( Jas 4:11-12 )

4:11-12 Stop talking harshly about each other. He who speaks harshly of his brother, or who judges his brother, speaks harshly of the law and judges the law; and, if you judge the law, you are not a doer of the law but a judge of it. One is law-giver and judge, he who is able to save and to destroy. Who are you to judge your neighbour?

The word James uses for to speak harshly of, or, to slander is katalalein ( G2635) . Usually this verb means to slander someone when he is not there to defend himself. This sin slander (the noun is katalalia, G2636) is condemned all through the Bible. It is the Psalmist’s accusation against the wicked man: “You sit and speak against your brother; you slander your own mother’s son” ( Psa 50:20). The Psalmist hears God saying, “Him who slanders his neighbour secretly I will destroy” ( Psa 101:5). Paul lists it among the sins which are characteristic of the unredeemed evil of the pagan world ( Rom 1:30); and it is one of the sins which he fears to find in the warring Church of Corinth ( 2Co 12:20). It is significant to note that in both these passages slander comes in immediate connection with gossip. Katalalia ( G2636) is the sin of those who meet in corners and gather in little groups and pass on confidential tidbits of information which destroy the good name of those who are not there to defend themselves. The same sin is condemned by Peter ( 1Pe 2:1).

There is great necessity for this warning. People are slow to realize that there are few sins which the Bible so unsparingly condemns as the sin of irresponsible and malicious gossip. There are few activities in which the average person finds more delight than this; to tell and to listen to the slanderous story–especially about some distinguished person–is for most people a fascinating activity. We do well to remember what God thinks of it. James condemns it for two fundamental reasons.

(i) It is a breach of the royal law that we should love our neighbour as ourselves ( Jas 2:8; Lev 19:18). Obviously a man cannot love his neighbour as himself and speak slanderous evil about him. Now, if a man breaks a law knowingly, he sets himself above the law. That is to say, he has made himself a judge of the law. But a man’s duty is not to judge the law, but to obey it. So the man who speaks evil of his neighbour has appointed himself a judge of the law and taken to himself the right to break it, and therefore stands condemned.

(ii) It is an infringement of the prerogative of God. To slander our neighbour is, in fact, to pass judgment upon him. And no human being has any right to judge any other human; the right of judgment belongs to God alone.

It is God alone who is able to save and to destroy. This great prerogative runs all through Scripture. “I kill and I make alive,” says God ( Deu 32:39). “The Lord kills and brings to life,” says Hannah in her prayer ( 1Sa 2:6). “Am I God to kill and to make alive?” is the shocked question of the Israelite king to whom Naaman came with a demand for a cure for his leprosy ( 2Ki 5:7). Jesus warns that we should not fear men, who at the worst can only kill the body, but should fear him who can destroy both body and soul ( Mat 10:28). As the Psalmist had it, it is to God alone that the issues of life and of death belong ( Psa 68:20). To judge another is to take to ourselves a right to do what God alone has the right to do; and he is a reckless man who deliberately infringes the prerogatives of God.

We might think that to speak evil of our neighbour is not a very serious sin. But Scripture would say that it is one of the worst of all because it is a breach of the royal law and an infringement of the rights of God.

THE MISTAKEN CONFIDENCE ( Jas 4:13-17 )

4:13-17 Come now, you who say, “Today, or tomorrow, we will go into this city, and we will spend a year there, and we will trade and make a profit.” People like you do not know what will happen tomorrow. What is your life like? You are like a mist which appears for a little time and then disappears. And yet you talk like that instead of saying, “If the Lord wills, we shall live, and we shall do this or that.” As it is, you make your arrogant claims in your braggart ways. All such arrogant claims are evil. So then, if a man knows what is good and does not do it, that to him is sin.

Here again is a contemporary picture which James’ readers would recognize, and in which they might well see their own portrait. The Jews were the great traders of the ancient world; and in many ways that world gave them every opportunity to practise their commercial abilities. This was an age of the founding of cities; and often when cities were founded and their founders were looking for citizens to occupy them, citizenship was offered freely to the Jews, for where the Jews came money and trade followed. So the picture is of a man looking at a map. He points at a certain spot on it, and says, “Here is a new city where there are great trade chances. I’ll go there; I’ll get in on the ground floor; I’ll trade for a year or so; I’ll make my fortune and come back rich.” James’ answer is that no man has a right to make confident plans for the future, for he does not know what even a day may bring forth. Man may propose but God disposes.

The essential uncertainty of the future was deeply impressed on the minds of men of all nations. The Hebrew sage wrote, “Do not boast about tomorrow, for you do not know what a day may bring forth” ( Pro 27:1). Jesus told his story of the rich but foolish man who made his fortune and built up his plans for the future, and forgot that his soul might be required of him that very night ( Luk 12:16-21). Ben Sirach wrote, “There is that waxeth rich by his wariness and pinching, and this is the portion of his reward: whereas, he saith, ‘I have found rest and now will eat continually of my goods’; and yet he knoweth not what time shall come upon him and that death approacheth; and that he must leave these things to others and die” ( Sir_11:18-19 ). Seneca said: “How foolish it is for a man to make plans for his life, when not even tomorrow is in his control.” And again: “No man has such rich friends that he can promise himself tomorrow.” The Rabbis had a proverb: “Care not for the morrow, for ye know not what a day may bring forth. Perhaps you may not find tomorrow.” Dennis Mackail was the friend of Sir James Barrie. He tells that, as Barrie grew older, he would never make an arrangement for even a social engagement at any distant date. “Short notice now!” he would always say.

James goes on. This uncertainty of life is not a cause either for fear or for inaction. it is a reason for realizing our complete dependence on God. It has always been the mark of a serious-minded man that he makes his plans in such dependence. Paul writes to the Corinthians: “I will come to you soon, if the Lord wills” ( 1Co 4:19). “I hope to spend some time with you, if the Lord permits” ( 1Co 16:7). Xenophon writes, “May all these things be, if the gods so will. If anyone wonders that we often find the phrase written, ‘if the gods will,’ I would have him to know that, once he has experienced the risks of life, he will not wonder nearly so much.” Plato relates a conversation between Socrates and Alcibiades. Alcibiades says: “I will do so if you wish, Socrates.” Socrates answers, “Alcibiades, that is not the way to talk. And how ought you to speak? You ought to say, ‘If God so wishes.'” Minucius Felix writes, “‘God grant it’–it comes instinctively to the ordinary man to speak like that.” Constantly among the Arabs there is heard the expressions: “Imsh’ Allah–if Allah wills.” The curious thing is that there seems to have been no corresponding phrase which the Jews used. In this they had to learn.

The true Christian way is not to be terrorized into fear and paralysed into inaction by the uncertainty of the future; but to commit the future and all our plans into the hands of God, always remembering that these plans may not be within God’s purpose.

The man who does not remember that, is guilty of arrogant boasting. The word is alazoneia ( G212) . Alazoneia was originally the characteristic of the wandering quack. He offered cures which were no cures and boasted of things that he was not able to do. The future is not within the hands of men and no man can arrogantly claim that he has power to decide it.

James ends with a threat. If a man knows that a thing is wrong and still continues to do it, that to him is sin. James is in effect saying, “You have been warned; the truth has been placed before your eyes.” To continue now in the self-confident habit of seeking to dispose of one’s own life is sin for the man who has been reminded that the future is not in his hands but in God’s.

-Barclay’s Daily Study Bible (NT)

Fuente: Barclay Daily Study Bible

III. OUTSIDE THE CHRISTIAN SYNAGOGUE PUBLIC TURBULENCE AND WARS, IRREVERENCE, AND OPPRESSIVE WEALTH, Jas 4:1 to Jas 5:11.

1. Wars and public commotions Whence come they? What the remedy? Jas 4:1-10.

1. Whence wars Passing beyond the synagogue, Christian or Jewish, our apostle extends his address to the people of the twelve tribes. The great body of modern commentators, such as Stier, Bengel, De Wette, Huther, and Alford have interpreted these wars as strifes in Churches, or even between Christian teachers! This has arisen from their not discriminating the various classes addressed by the epistle. Limiting all the epistle to the Christian body, they are obliged either to impute to the apostolic Church enormities of which it was not supposably guilty, or else very arbitrarily to give a figurative meaning to the terms. The class plainly enough addressed is the Jews who, in those troublous times, acted the part of brigands robbed, murdered, skirmished in armed bands, and yet held themselves as the people of God, doing him service. The passage is a picture of the times described in our vol. iii, pp. 233-235.

Huther thus approvingly quotes Laurentius as saying: “The apostle speaks, not concerning wars and slaughters;” which are precisely what he does speak about; “but concerning mutual dissensions, lawsuits, scoldings, and contentions.” From such an exegesis we are obliged to dissent, and fall back, with Grotius, and recognise a clear view of the Jewish age.

First, it seems entirely inadmissible to interpret such a series of terms as wars, battles, kill, fight, cleanse hands, sinners, doubleminded, of the Christian body. These phrases, also, stand in strong contrast with the terms of Jas 4:11-12, where brethren are directly addressed, and where the faults corrected are not blood and murder, but censorious speaking.

Second, even these interpreters admit that the dread apostrophe to the oppressive rich in first paragraph of next chapter is not addressed to Christians. But the two passages are precisely parallel. One addresses the disturbers of public peace, the other the oppressors of the poor, especially poor Christians. It would be just as easy, by a forced transformation of the strong terms into figures, to make the latter passage an address to the Church as the former.

Third, the two passages are also parallel in the fact that each is followed by a passage in a very different tone addressed to the Church. As the denunciations Jas 4:1-10 are parallel to the denunciations of Jas 5:6, so is the gentle address to the Church in Jas 4:11-12, parallel to the gentle address to the Church in Jas 5:7-10, and following. In both cases there is a bold appeal to the wicked world, followed by a fraternal appeal to the holy, yet not faultless, Church.

Fightings Battles, specific acts of war. The preferred reading repeats the whence for vividness; whence come wars? whence battles?

Lusts Not the usual Greek word for lusts, but the word for pleasures, or delights. The term alludes to that bad delight or gratification, existing in the fierceness of strife, prompting to repetition.

That war There is an inward war, prompting to outward. The bloody public contests were deeply based upon the inward depravities, the cupidities, ambitions, revenges, lusts, mingled with the fiery patriotisms and religions kindled to fanaticism. Thence came assassinations, rapines, conflagrations, finally resulting in the dissolution of society, and the desolation of the land swept of its inhabitants.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘From where come wars and from where come squabblings among you? Do they not come from there, even from your pleasures that war in your members?’

He considers their wars and their squabbling and their belligerence with each other. From where, he asks, do they come? And then he answers his own question. They are the consequence of the wars within themselves, their wanting more and more of the pleasures and desires of the world, which, once having tasted, they cannot bear to be without. For those very pleasures are at war within every part of their bodies (‘their members’) pressing them on into further conflict. We can compare here the fleshly desires that war against the soul (1Pe 2:11). They want satisfaction at all costs as the battle rages within them. The picture is of people in turmoil within because of their determination to have their pleasures, as each one battles with everyone else in order to get what he himself wants. The language is that of the battlefield, but in most cases what is in mind is probably the local ‘battlefield’ at work and in the household. For those who live like this there can be no peace.

The pleasures were no doubt of various kinds, for James does not specify them. They would include gaining the pleasure of recognition for its own sake, gaining pleasure in achieving status for reasons of personal vanity, gaining pleasure in getting their own way, gaining pleasure by getting revenge for imagined, or even real, slights, to say nothing of the more openly ‘sinful’ pleasures of engaging in sex or seeking monetary enhancement by improper methods. All these could cause ‘wars and battles’ among members of the congregation. And they are simply a few among many possibilities.

Fuente: Commentary Series on the Bible by Peter Pett

In Contrast To Those Who Have Received The Wisdom That Is From Above Are Those Who Yield To The Desires Of The Flesh And Seek To Be Friends Of A World Which Ignores Christ ( Jas 4:1-5 ).

Having spoken of those who have received the wisdom from above, and through it have found peace, and a message of peace, James now turns to look at those who have refused the wisdom that is from above and are living by their own wisdom, following the endless search for pleasure. And he does it with powerful illustrations which, like many of those of Jesus, are deliberately exaggerated. He speaks of wars and battles, of murder and of adultery, but all as exaggerated pictures of their situation. The point is that they are gross sinners, and are to recognise the fact. He declares that the consequences for them of their false attitudes are ‘wars’, and ‘battles’, both nationally, locally and personally, together with an adulterous attitude towards God and the world which brings them into condemnation (compare Ezekiel 16). James is here using the strongest language possible in order to bring out their full involvement in bringing displeasure to God. They are willing to ‘go to war and murder’, even if for the most part what they actually do is only quarrel and squabble and fight verbally and spit hate, for war and murder is truly in their hearts. The passage is expanding on the idea of the desires that cause temptation and result in sin and death (Jas 1:13-15). It is a picture of those in the church who have lost their first love.

The ‘natural man’ in each failing church member longs for the pleasures that he desires, and then is ready to fight and quarrel for them. He is filled with desire for pleasure and then yields to the temptation (compare Jas 1:13-15). But in spite of the fact that he squabbles and hates and ‘kills’, being filled with envy at others and coveting what they have, he does not obtain what he is looking for. For what he is looking for is elusive. It is not to be found in the world. Yet, if only he could see it, it is actually there waiting for him, for it is available from above. But the fact is that he does not have it because he does not ask for it from the One Who could give it to him (Jas 1:5). Indeed the last thing he thinks of is looking to God, for he does not consider that God can give him what he wants. And then if he does decide to ask for it from God he does not receive it, because he asks for it for the wrong reasons. He should thus pause and recognise that his problem is that what he wants is not what God wants, but what the world wants, and thus to want that is to be contrary to God. He should therefore ask himself, ‘Has God put my spirit within me so that I might just go on being filled with desires that simply result in envy of others, or has He done it in order that I might seek after Him?’

Analysis.

o From where come wars and from where come battles among you? Do they not come from there, even from your pleasures that war in your members? (Jas 4:1).

o You desire, and have not. You kill, and envy, and cannot obtain. You fight and war; you have not, because you ask not (Jas 4:2).

o You ask, and do not receive, because you ask for the wrong reasons, that you may spend it in your pleasures (Jas 4:3).

o You adulteresses. Do you not know that the friendship of the world is enmity with God? Whoever therefore would be a friend of the world makes himself an enemy of God (Jas 4:4).

o Or do you think that the Scripture speaks in vain? Does the spirit which He made to dwell in us go on longing until it envies (‘unto envying)? (Jas 4:5).

Note that in ‘a’ men’s pleasures are responsible for his wars and for his battles. And in the parallel his longings are contrary to the spirit that God has put within him. In ‘b’ the concentration and efforts of some of his readers are expended in order to obtain the things of this world, and in the parallel they are seeking to be friends with the world, which involves being at enmity with God. Central is the thought that if they do not look to God for His will then all their prayers will be in vain.

James is now probably speaking mainly to those in the churches who are mere enquirers, or onlookers, or hangers on, although there may even at this stage be more genuine believers who had become complacent in their faith, and thus lukewarm (as in Revelation 2-3 where it is even more apparent). These are the opposite of the genuine seekers after wisdom of Jas 3:13; Jas 3:15; Jas 3:17. And he points out that because their spirits are not looking to God, they fail to receive what in their hearts they are looking for. The consequence is that they fight and squabble with each other, or even go to war, in order to obtain what they think will give them pleasure and satisfy their desires. But in fact they never receive it, because they are looking in the wrong direction.

Fuente: Commentary Series on the Bible by Peter Pett

Strife and Envy James explains that it is our human nature to create strife and discord among a congregation because of our unregenerated hearts desired evil things. This causes our prayers to be unanswered.

Jas 4:1  From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members?

Jas 4:1 “From whence come wars and fightings among you” – Word Study on “wars” The Greek word (wars) refers to fightings on a large scale that make up a war.

Word Study on “fightings” The Greek word (fightings) refers to individual battles that make up a war. Note that the Greek word for “sword” ( ) is in the same family of words.

Comments James probably used the two Greek words and as synonyms, although they have slightly different meanings.

Jas 4:1 “come they not hence, even of your lusts that war in your members” Word Study on “that war” The Greek verb (to war) has a noun form that means “a soldier” ( ).

Comments – Jas 4:1 tells us that envy and strife come about because of our own evil desires. James made a similar statement in Jas 1:13-14, “Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: But every man is tempted, when he is drawn away of his own lust, and enticed.”

Jas 4:2  Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not.

Jas 4:2 “ye kill” Comments – In the Sermon on the Mount, Jesus discussed the sin of murder in the context of one’s heart and getting along with a brother (Mat 5:21-26). This passage also discusses the same motives that Jesus discussed. James is addressing believers who were not literally killing, but were harboring hatred in their hearts.

Jas 4:3  Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts.

Jas 4:3 Comments – Note these insightful words from Sadhu Sundar Singh regarding prayer.

“Oftentimes men pray to the Father in My name, but do not abide in Me, that is, they take My name into their mouths and on their lips, but not into their hearts and lives. That is the reason why they do not obtain what they pray for. But when I abide in them and they in Me, then whatever they ask from the Father they receive, because they pray under the direction of the Holy Spirit in that condition. The Holy Spirit shows them what will glorify the Father and be best for themselves and for others. Otherwise they will get such an answer as a bad son got from a governor whom his father had served with great courage and honour. When the son presented a petition in his father’s name and asked for some employment and favour, the governor pointed out to him his evil life and habits, and said, ‘Do not petition me in your father’s name, but first go and act according to his example. Let his high worth be not on your lips only, but carry it into your life, and then your petition will be accepted.’ Between the prayers of those who worship and praise Me with their lips only and of those who do so from their heart there is a very great difference. For instance, one who was a true worshipper was constantly praying for another that his eyes might be opened and that he might accept the truth, while the other was a worshipper in name only often prayed in his enmity against My true worshipper that he might be struck blind. Finally the prayers of the true worshipper were heard by the loving will of God, and he who was formerly only a hypocrite received spiritual sight. With his heart full of joy this man became a true believer, and a sincere and lasting brother of My true servant.” [116]

[116] Sadhu Sundar Singh, At the Master’s Feet, translated by Arthur Parker (London: Fleming H. Revell Co., 1922) [on-line], accessed 26 October 2008, available from http://www.ccel.org/ccel/singh/feet.html; Internet, “III Prayer,” section 3, part 7-8.

Jas 4:4  Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.

Jas 4:4 “Ye adulterers and adulteresses” – Comments – The nation of Israel became an adulteress by looking to other nations. Thus, this phrase is similar to what God called Israel in the Old Testament when they worshipped other gods. It is like a wife leaving a husband and going into whoredom because there is no longer any love for the husband (or God).

Jas 4:4 “know ye not that the friendship of the world is enmity with God” Comments – James has just accused his readers praying for things to squander it upon their fleshly passions and lusts (Jas 4:3). Thus, their friendship with the world means that these Christians are indulging in worldly lusts just like the world, and become their friends in order to partake of such sins. James has previously described this type of reason as “earthly, sensual, devilish” (Jas 3:15).

Jas 4:3, “Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts.”

Jas 3:15, “This wisdom descendeth not from above, but is earthly, sensual, devilish.”

Jas 4:5  Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy?

Jas 4:5 Comments There are a number of ways to translate Jas 4:5. It may be translated, “The scripture is not vain (empty) when it says that the spirit in man lusts enviously.” They were suffering due to being worldly-minded. This is not a “positive thinking” message. It is much harsher than that. Sin is prominent, since the context of this passage is discussing the fact that men are being led by fleshly passions, and not by their spirit.

Translation, “The scripture is not in vain when it says, ‘man’s inner spirit is constantly desiring enviously, i.e., the spirit of life which God gave us’.” The subject of this translation is “the spirit” ( ).

In contrast, if “the spirit” is the object of the sentence, then this is a reference to “a jealous God.” Note Exo 20:5.

Exo 20:5, “Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God , visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me;”

Jas 4:6  But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble.

Jas 4:6 Comments God’s grace is not equally distributed among men. His grace abounds upon the humble and is withheld to the proud.

Fuente: Everett’s Study Notes on the Holy Scriptures

Slow to Wrath: Overcoming Strife by Submitting Ourselves unto God (Crucifying our Fleshly Lusts) Another trial of faith is with our temper. We can see this being an issue in a local congregation, where Jewish synagogues traditionally consisted of those who struggled for power and influence in the local community.

1. Strife and Envy Jas 4:1-6

2. The Path of Life Jas 4:7-10

3. The Path of Death Jas 4:11-12

Fuente: Everett’s Study Notes on the Holy Scriptures

The Path of Faith and Patience – Once James lays the foundational truths in our lives that there are two ways to face trials, with humility or with pride, by becoming doers of God’s Word or by yielding to our own lusts (Jas 1:2-27), we are ready to receive much wisdom from God to help us overcome anything. James will then take us through a course of learning how to walk by faith in every area of our lives. He will show us how we demonstrate our faith by not showing partiality (Jas 2:1-26), by taming our tongue (Jas 3:1-18), and by managing our temper (Jas 4:1 to Jas 5:6).

Outline – Note the proposed outline:

1. Quick to Hear Jas 2:1-26

2. Slow to Speak Jas 3:1-18

3. Slow to Wrath Jas 4:1-12

4. Covetousness Jas 4:13 to Jas 5:6

5. Final Appeal: Patience and Prayer Jas 5:7-18

Jas 2:1-26 Quick to Hear: Overcoming Partiality by Refusing to Judge the Poor and Showing Him Mercy (Submitting our Hearts to God) One of the greatest temptations of the flesh is to show partiality among the various social classes of a church congregation. In Jas 2:1-26 we find a teaching on having faith towards God without showing partiality towards others. Jas 2:1-26 paints a picture of Jewish believers gathering in the synagogue (Jas 2:2) according to their tradition. They show partiality by seating the rich Jews in good seats near the front to be seen by others, while making the poor Jews sit or stand in the back. We know from the writings of Eusebius that James, the first bishop of the church in Jerusalem, worshipped and prayed in the Temple, showing that he sought to coexist with non-believing Jews as much as possible ( Ecclesiastical History 2.23.1-25). Thus, Jewish believers would have continued their tradition of worshiping in the Temple in Jerusalem and attending the synagogue as well as assembling with local believers. I have seen the partiality described in Jas 2:1-26 many times while a missionary in Africa, where the rich were seated in the front at functions and the poor stood outside on in the rear. This African custom was adopted by their churches as well, providing a vivid picture of this warning against showing partiality among the early church.

Outline – Here is a proposed outline:

1. Facing the Temptation of Showing Partiality Jas 2:1-7

2. The Path of Death Jas 2:8-13

3. The Path of Life Jas 2:14-26

Other Passages on Partiality – We find a similar passage of Scripture regarding warnings against partiality in 1Co 3:1 to 1Co 4:21, in which Paul teaches the Corinthians to stop showing partiality towards church leaders.

Fuente: Everett’s Study Notes on the Holy Scriptures

Caution against Worldly-Mindedness and Its Consequences.

Against a lustful, quarrelsome disposition:

v. 1. From whence come wars and fightings among you? Come they not hence, even of your lusts that war in your members?

v. 2. Ye lust and have not; ye kill, and desire to have, and cannot obtain; ye fight and war, yet ye have not, because ye ask not.

v. 3. Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts.

v. 4. Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? Whosoever, therefore, will be a friend of the world is the enemy of God.

v. 5. Do ye think that the Scripture saith in vain, The spirit that dwelleth in us lusteth to envy?

The tenor of this chapter is such as to have called forth the following remarks: “These verses reveal an appalling state of moral depravity in the Diaspora congregations; strife, self-indulgence, lust, murder, covetousness, adultery, envy, pride, and slander are rife; the conception of the nature of prayer seems to have been altogether wrong among these people, and they appear to have been given over wholly to a life of pleasure. ” The rebuke of the apostle does not lack in sharpness: Whence do fights, whence do wrangles come in your midst? Is it not thence, namely, from the passions that wage war in your members? The situation in many of the Jewish Christian congregations was anything but what the Prince of Peace would advocate in His Church. There were continual bickerings, wranglings, quarrels, fights, without a chance for rest and peaceful growth, the same condition that is found in some Christian congregations also today. The apostle flatly tells his readers what the source is of all this disagreement and disorder, namely, the selfish desires, the evil lusts, the unrestrained passions which they permitted to wage war in their own members; they made no attempt to restrain the evil promptings of their heart, they made their members instruments of unrighteousness. See Rom 7:23; 1Co 9:7.

With dramatic fervor the apostle continues: You crave and do not have; you commit murder, and are full of envy, and cannot obtain it; you quarrel and fight. There can be no doubt that James is here throughout using the spiritual interpretation of the Law, calling the sins of desires and thoughts by their right name, and indicating their standing in the sight of God. The people to whom this letter was addressed were dissatisfied, they were full of desire for something else; their hopes and expectations were in a very hazy state, as is usually the case with people that are not content with their lot and believe themselves to be destined for higher things. Their hearts were full of murder and envy, they were always afraid that some other brother might attain to greater honor and prominence in the congregation, and the wish that he might be out of the way may often have been supplemented by plans for his removal. But with all the quarreling and fighting that was going on in their midst they were not gaining any spiritual advantage, their own disposition precluding the blessings of the Lord.

This condition was made still worse by another factor: You do not have on account of your not asking for it; you ask and do not receive, because you ask in a wrong manner, in order to spend it in the satisfying of your own lusts. In many cases even the formality of prayer was forgotten over the wrangling that was becoming ceaseless; and so, of course, the attainment of even good desires was out of the question. But even where the formality of prayer was observed, where they went through the gestures intended to accompany prayer, there was no chance of their being heard and receiving the object of their desires, because their prayer was made in the interest of their own selfishness, their object being to use the gifts which they might receive from God in the gratification of their own lusts; they wanted to waste His blessings in carrying out various schemes of their own, for their own benefit and aggrandizement.

In holy zeal the apostle warns them: Wanton creatures, do you not know that the friendship of the world is enmity toward God? If anyone, then, chooses to be a friend of the world, he is constituted an enemy of God. Adulterers and adulteresses the apostle calls his readers, speaking generally, for their behavior not only approached idolatry, which is spiritual adultery, but their attitude toward the world endangered also their bodily chastity. There was an increasing tendency in the congregations, just as there is today, to give up the solid front against the world and its pleasures; the lusts of the world were entering into the Church. Christians did not hesitate to seek the friendship of the children of the world in order to take part in the special delights of the flesh which the children of the world foster. But then, as today, it was true that every person that became guilty of such behavior thereby constituted himself an enemy of God, placed himself into direct opposition to God and His holy will, and took the first steps toward a life of idolatry.

With challenging fervor the apostle asks: Or do you suppose that the Scripture says in vain, Even unto jealous envy that Spirit which He made to dwell in us does yearn (for us)? Such behavior as the apostle has just described is absolutely incompatible with the ideals which the Lord holds out before the Christians in His Word. See Gal 5:17-21; Rom 8:6-8; 1Co 3:16. These and similar passages, which are found in many parts of Scriptures, indicate definitely that the Lord watches over the behavior of the Christians with jealous envy. The Holy Spirit who has come to dwell in our hearts strives unceasingly to have us acquire the same love for God and His holy will which He bears for us and for our highest development along spiritual lines. Any behavior on our part, therefore, that tends to dislodge the Holy Spirit from our hearts, will retard our spiritual growth.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

Jas 4:1-12

REBUKE OF QUARRELS ARISING FROM PRIDE AND GREED. A terribly sadden transition from the “peace” with which Jas 3:1-18. closed.

Jas 4:1

Whence wars and whence fightings among you? The second “whence” () is omitted in the Received Text, after K, L, Syriac, and Vulgate; but it is supported by , A, B, C, the Coptic, and Old Latin. Wars fightings ( ). To what is the reference? occurs elsewhere in the New Testament only in 2Co 7:5, “Without were fightings, within were fears;” and 2Ti 2:23; Tit 3:9, in both of which passages it refers to disputes and questions. It is easy, therefore, to give it the same meaning here. , elsewhere in the New Testament, as in the LXX., is always used of actual warfare. In behalf of its secondary meaning, “contention,” Grimm (‘Lexicon of New Testament Greek’) appeals to Sophocles, ‘Electra,’ 1. 219, and Plato, ‘Phaed.,’ p. 66, c. But it is better justified by Clement of Rome, 46., a passage which has almost the nature of a commentary upon St. James‘s language. There is then no need to seek an explanation of the passage in the outbreaks and insurrections which were so painfully common among the Jews. Lusts (); R.V., “pleasures.” “An unusual sense of , hardly distinguishable from , in fact taken up by “ (Alford). With the expression, “that war in your members,” comp. 1Pe 2:11, “Abstain from fleshly lusts which war against the soul.”

Jas 4:2

Gives us an insight into the terrible difficulties with which the apostles had to contend. Those to whom St. James was writing were guilty of lust, which actually led to murder. So the charge in 1Pe 4:15 evidently presupposes the possibility of a professing Christian suffering as a murderer or thief. Ye kill. The marginal rendering “envy“ supplies a remarkable instance of a false reading once widely adopted, although resting simply on conjecture. There is no variation in the manuscripts or ancient versions. All alike have . But, owing to the startling character of the expression in an address to Christians, Erasmus suggested that perhaps , “ye envy,” was the original reading, and actually inserted it in the second edition of his Greek Testament. In his third edition he wisely returned to the true reading, although, strangely enough, he retained the false one, “invidetis,” in his Latin version, whence it passed into that of Beza and others. The Greek appears, however, in a few later editions, e.g. three editions published at Basle, 1524 (Bebelius), 1546 (Herwagius), and 1553 (Beyling), in that of Henry Stephens, 1576; and even so late as 1705 is found in an edition of Oritius. In England the reading obtained a wide currency, being actually adopted in all the versions in general use previous to that of 1611, viz. those of Tyndale, Coverdale, Taverner, the Bishops Bible, and the Geneva Version. The Authorized Version relegated it to the margin, from which it has been happily excluded by the Revisers, and thus, it is to be hoped, it has finally disappeared. Ye kill, and desire to have. The combination is certainly strange. Dean Scott sees in the terms a possible allusion to “the well-known politico-religious party of the zealots,” and suggests the rendering, “ye play the murderers and zealots.” It is, perhaps, more probable that simply refers to covetousness; cf. the use of the word (although with a better meaning) in 1Co 12:31; 1Co 14:1, 1Co 14:39.

Jas 4:3

An evident allusion to the sermon on the mount, Mat 7:7, “Ask, and it shall be given to you for every one that asketh receiveth.” And yet St. James says, “Ye ask, and receive not, because ye ask amiss;” for our Lord elsewhere limits his teaching, “All things whatsoever ye shall ask in prayer believing,” etc. (Mat 21:22). . The active and middle voices are similarly interchanged in 1Jn 5:15, on which Dr. Westcott writes as follows: “The distinction between the middle and the active is not so sharply drawn; but generally the personal reference is suggested by the middle, while the request is left wholly undefined as to its destination by the active.” That ye may consume it upon your lusts; render, with R.V., that ye may spend it in your pleasures; , as in 1Jn 5:1.

Jas 4:4

Ye adulterers and adulteresses. Omit , with , A, B. The Vulgate has simply adulteri; the Old Latin (ff), fornicatores. Similarly the Syriae. Very strange is this sudden exclamation, “ye adulteresses!” and very difficult to explain. The same word () is used as a feminine adjective by our Lord in the expression, “an evil and adulterous generation”; and in this possibly lies the explanation of St. James’s use of the term. More probably, however, it should be accounted for as a reminiscence of Eze 23:45, where we read of Samaria and Jerusalem under the titles of Aholah and Aholibah: “The righteous men, they shall judge them after the manner of adulteresses, and after the manner of women that shed blood; because they are adulteresses, and blood is in their hands.“ It is remarkable too that in Mal 3:5 the LXX. has , although the Hebrew has the masculine, and men are evidently referred to. If, then, in the Old Testament the Jewish communities were personified as adulteresses, it is not unnatural for St. James to transfer the epithet to those Judaeo-Christian communities to which he was writing; and the word should probably be taken, just as in the Old Testament, of spiritual fornication, i.e. apostasy from God, shown in this case, not by actual idolatry, but by that “friendship of the world” which is “enmity with God,” and by “covetousness which is idolatry.” . The word occurs here only in the New Testament. With the thought of this verse, compare our Lord’s words in Joh 15:18, Joh 15:19.

Jas 4:5, Jas 4:6

The difficulty of the passage is well shown by the hesitation of the Revisers. The first clause is rendered, “Or think ye that the Scripture speaketh in vain?” but as an alternative there is suggested in the margin, “Or think ye that the Scripture saith in vain?” as if the following clause were a quotation from Scripture. And of this following clause three possible renderings are suggested.

(1) In the text: “Doth the Spirit which he made to dwell in us long unto envying? But he giveth more grace. Wherefore the Scripture saith,” etc.

(2) Margin 1: “The Spirit which he made to dwell in us he yearneth for even unto jealous envy. But he giveth,” etc.

(3) Margin 2: “That Spirit which he made to dwell in us yearneth for us even unto jealous envy. But he giveth,” etc. Further, it is noted in the margin that some ancient authorities read “dwelleth in us,” i.e. , which is the reading of the Received Text, and so of the A.V. resting upon K, L; and B being the primary authorities for . With regard to the first clause, the rendering of the R.V., “speaketh,” may be justified by Heb 9:5. It is possible that St. James was intending to quote Pro 3:34 immediately, but after the introductory formula, , he interposes with the emphatic question, “Is it to envy,” etc.? and does not arrive at the quotation till Pro 3:6, when he introduces it with a fresh formula of quotation, , a looseness of construction which is quite natural in a Hebrew. Other views, for which it is believed there is less to be urged, are the following:

(1) that the words, , …, are a quotation from some (now lost) early Christian writing. On this view the passage is parallel to Eph 5:14, where a portion of a Christian hymn is introduced by the words, .

(2) That St. James is referring to the general drift rather than to the exact words of several passages of the Old Testament; e.g. Gen 6:3-5; Deu 32:10, Deu 32:19, etc.

(3) That the allusion is to some passage of the New Testament, either Gal 5:17 or 1Pe 2:1, etc. Passing on to the translation of the second clause, …, it must be noted that is never used elsewhere in the New Testament or in the LXX. (Wis. 6:25; 1 Macc 8:16) or in the apostolic Fathers except in a bad sense. True that Exo 20:5 teaches us that God is a “jealous God,” but there the LXX. renders by the far nobler word : cf. Wolf, ‘Curae Philippians Crit.,’ p. 64, where it is noted that, while is a vex media, the same cannot be said of , which is always vitiosa, and is never used by the LXX. ubi vox Hebraica ad Deum vel homines relatus exprimendus est. This seems to be a fatal objection to the marginal readings of the Revised Version, and to compel us to rest content with that adopted in the text, “Doth the Spirit which he made to dwell in us long unto envying?” or rather, “Is it to envying that the Spirit longs?” being placed for emphasis at the beginning of the sentence.

Jas 4:6

God resisteth the proud. The connection of this with Jas 4:4 is very close, and is favorable to the view taken above as to the meaning of the first clause of Jas 4:5, as the words appear to be cited in support of the statement that whosoever would be a friend of the world makes himself an enemy of God. The quotation is from Pro 3:34, LXX., , . St. James’s version agrees with this exactly, except that it has instead of (the Hebrew has simply “he,” ran). The passage is also quoted in precisely the same form by St. Peter (1Pe 5:5), and with instead of by St. Clement of Rome. In St. Peter the quotation is followed by the injunction, “Humble yourselves therefore under the mighty hand of God … Your adversary the devil, as a roaring lion walketh about, seeking whom he may devour: whom withstand ( ) steadfast in the faith.” There is clearly a connection between this passage and the one before us in St. James, which proceeds, “Be subject therefore unto God; but resist the devil ( ), and he will flee from you.” This passage, it will be felt, is the simpler, and therefore, probably, the earlier of the two (cf. Jas 1:3).

Jas 4:7-10

Exhortation based on the preceding, quite in the style of a prophet of the Old Testament.

Jas 4:7

Read, but resist, etc. ( ), , A, B, Coptic, Vulgate.

Jas 4:8

Draw nigh to God ( ). A phrase used of approach to God under the old covenant (see Exo 19:22; Exo 34:30; Le Exo 10:3). Equally necessary under the new covenant is it for those who draw near to God to have “clean hands and a pure heart” (Psa 24:4). Hence the following injunction: “Cleanse your hands, ye sinners; and purify your hearts, ye double-minded.”

Jas 4:9

St. James’s version of “Blessed are they that mourn: for they shall be comforted” (Mat 5:4). Be afflicted. : only here in the New Testament, occasionally in the LXX. Heaviness. : another , apparently never found in the LXX. or in the apostolic Fathers; it is, however, used by Josephus and Philo. It is equivalent to “dejection,” and “exactly describes the attitude of the publican, who would not lift up so much as his eyes unto heaven, Luk 18:13 (Plumptre).”

Jas 4:10

Humble yourselves, etc. A further parallel with our Lord’s teaching, St. James’s words being perhaps suggested by the saying recorded in Mat 23:1-39. 12, “Whosoever shall humble himself shall be exalted“ (, as here, “He shall lift you up,” ). In the sight of the Lord (). The article () in the Received Text is certainly wrong. It is wanting in a, A, B, K. The anarthrous is used by St. James here and in Jas 5:4, Jas 5:10 (with which contrast Jas 5:14), and 1 l, as equivalent to the “Jehovah” of the Old Testament, which is represented in the LXX. by without the article.

Jas 4:11, Jas 4:12

Warning against censorious depreciation of others.

Jas 4:11

Speak not evil. : only here and 1Pe 2:12; 1Pe 3:16. Vulgate, detrahere. But the context shows that the writer is thinking rather of harsh censorious judging. R.V., “Speak not one against another.” And judgeth; rather, or judgeth; (, A, B, Vulgate, Syriac, Coptic) for of the Textus Receptus. Speaketh evil of the law. What law? According to Dean Plumptre, “the royal law of Christ, which forbids judging (Mat 7:1-5).” Alford: “The law of Christian life: the old moral Law, glorified and amplified by Christ: the of Jas 2:8; of Jas 1:25.” Huther: “the law of Christian life which, according to its contents, is none other than the law of love.”

Jas 4:12

To play the part of a censor is to assume the office of a judge. But this is an office which belongs to God and not to man (cf. Rom 14:3, Rom 14:4). The first words of the verse should be rendered as follows: “One only is the Lawgiver and Judge:” the last words, , omitted in the Received Text, being found in , A, B, and most versions, the Latin, Syriac, and Coptic. In the last clause also the Received Text requires correction. Read, (insert , , A, B, L, K, Latin, Syriac, Coptic) (, A, B).

Jas 4:13-17

DENUNCIATION OF OVER–WEENING CONFIDENCE IN OUR OWN PLANS AND OUR ABILITY TO PERFORM THEM.

Jas 4:13

Go to; , properly, the imperative, but here used adverbially, a usage common in Greek prose, and found again in Jas 5:1. The Received Text (Stephens) requires some correction in this verse. Read, with , B; the futures and (B, Latt., Syriac) instead of the subjunctives; and omit after , with a, B, Latt., Coptic. Continue there a year; rather, spend a year there, being the object of the verb and not the accusative of duration. For , used of time, cf. Act 15:33; Act 18:23; Act 20:3; 2Co 11:25. The Latins use facto in the same way; e.g. Cicero, ‘Ad Attic.,’ 5. 20, “Apamea quinque dies morati Iconii decem fecimus.”

Jas 4:14

Fortifies the rebuke of Jas 4:13 by showing the folly of their action; cf. Pro 27:1, “Boast not thyself of tomorrow ( ), for thou knowest not what a day may bring forth.” Whereas ye know not; rather, seeing that, or, inasmuch as ye know not, etc. ( ). The text in this verse again in a somewhat disorganized condition, but the general drift is clear. We should probably read, , R.V., “Whereas ye know not what shall be on the morrow. What is your life? For ye are a vapor, our that appeareth for a little time and then vanisheth away.”

Jas 4:15

For that ye ought to say ( ); literally, instead of your saying; , with the infinitive, “saepe apud Graecos” (Grimm). This verse follows in thought on Jas 4:13, Jas 4:14 having been parenthetical. “Go to now, ye that say instead of your saying (as ye ought), If the Lord will,” etc. Once more the text requires correction, as the futures and should be read (with , A, B), instead of the subjunctives of the Received Text. It is generally agreed now that the verse should be rendered,” If the Lord will, we shall both live and do this or that.” But it is possible to divide it differently, and to render as follows: “If the Lord will, and we live, we shall also do this or that.” Vulgate, si Dominus voluerit et si [omit si, Codex Amiat.] vixerimus, faciemus, etc..

Jas 4:16

But now. As is actually the case, “ye glory in your vauntings.” : only here and in 1Jn 2:16; in the LXX., in 2 Macc. 9:8 and Wis. 5:8. It is a favorite word with St. Clement of Rome. On its meaning and distinction from and other kindred words, see Trench on ‘ Synonyms,’ p. 95; and cf. Westcott on the ‘Epistles of St. John,’ p. 64. The vice of the “centers in self and is consummated in his absolute self-exaltation, while the shows his character by his overweening treatment of others. The sins most against truth; the sins most against love.” This extract will serve to show the fitness of rather than in the passage before us. The verse should be rendered, as in R.V., “But now ye glory () in your vauntings: all such glorying () is evil.” is the act, not the matter (), of glorying.

Jas 4:17

Conclusion of the section. “Some have supposed a direct reference to Rom 14:23, ‘Whatsover is not of faith is sin.’ We can scarcely assume so much; but the correspondence is very remarkable, and St. James supplements St. Paul. It is sin to doubt whether a thing be right, and yet do it. It is also sin to know that a thing is right, and yet to leave it undone” (Dean Scott, in the ‘Speaker’s Commentary’).

HOMILETICS

Jas 4:1

The origin of strife sad conflict to be sought in selfish lust.

Our “members” are the field of battle in which, or rather the instruments with which, the conflict is fought; and all the while they are really warring against the soul (1Pe 2:11). The conflict, therefore, is a suicidal one.

Jas 4:2, Jas 4:3

“Ye ask amiss, that ye may spend it on your pleasures.”

Prayer is not to be selfish, or for the satisfaction of corrupt appetites; and where the spirit of prayer is absent there is no promise to prayer. “Incredible as it might seem that men plundering and murdering, as the previous verses represent them, should have been in any sense men who prayed, the history of Christendom presents but too many instances of like anomalies. Cornish wreckers going from church to their accursed work; Italian brigands propitiating their patron saint before attacking a company of travelers; slave-traders, such as John Newton once was, recording piously God’s blessing on their traffic of the year;these may serve to show how soon conscience may be seared, and its warning voice come to give but an uncertain sound (Plumptre).

Jas 4:4

“The friendship of the world is enmity with God.”

And yet men still strive to retain the friendship of both; to “make the best of both worlds;” to serve God and mammon. Holy Scripture steadily sets its face throughout against compromise in matters of principle, against that spirit of “give and take” which is often the world’s highest wisdom, and in which the worldly politician is prone not merely to acquiesce but to delight. God’s claims are absolute, and admit no rival. Whoever hankers after the friendship of the world is ipso facto () God’s enemy. Nay, more; such a sin in one who has given his heart to God becomes the sin of the unfaithful wife looking away from her husband, and casting longing eyes on a stranger; and those who are guilty of it are therefore branded with the name and fame of adulteresses.

Jas 4:8

“Draw nigh to God, and he will draw nigh to you.”

A truth to which all experience bears witness, and a most important one in teaching the doctrine of repentance. God not only tempers the wind to the shorn lamb, but he also makes the path easy to the returning sinner and meets him half-way. The prodigal arose and came to his father, but while he was yet a great way off the father saw him and ran to meet him. It is the first step in repentance which is the difficult one, and yet even this is not taken without Divine assistance. It is God who first supplies the impulse to draw nigh to him, and then himself comes to meet the sinner who yields to the impulse. His spirit stirs the sinner to cry to him, and then himself listens to the cry, according to the psalmist’s saying, “Thou preparest their heart, and thine ear hearkeneth thereto.”

Jas 4:10

“Humble yourselves in the sight of God, and he shall lift you up.”

“As a tree must strike root deep downwards that it may grow upwards, so a man’s spirit must be rooted in humility, or he is only lifted up to his own hurt”.

Jas 4:11, Jas 4:12

The sin of detraction.

Observe how this differs from slander. Slander involves an imputation of falsehood. Detraction may be couched in truth and clothed in fair language. It is that tendency to disparage good actions, to look for blemishes and defects in them, using care and artifice to pervert or misrepresent things for that purpose. It is a poison often infused in sweet liquor and administered in a golden cup. On the nature and character of this sin, see a good sermon by Isaac Barrow (from which the above is taken), ‘Works,’ vol. 2. sermon 19. By the addition of the word “brethren””Speak not evil of one another, brethren”St. James enforces the precept by a strong argument; for brethren, who are members one of another, are bound to love each other, and should be the last to deny the merit or destroy the reputation of each other.

Jas 4:13-17

The uncertainty of human plans and schemes.

Best illustrated by the parable of the rich fool, boasting of his “much goods” laid up for “many years” on the very night on which his soul was required of him. It is such a spirit as his that St. James denounces so sternly; not the careful forethought and providence which Holy Scripture never condemns, but the forming plans and designs without the slightest reference in word or thought to that overruling will on which all depends. It is not the mere looking forward that is forbidden, but the looking forward without the recollection that while “man proposes, God disposes.” The whole of human history forms a comment on these verses. Alexander seized with mortal illness just at the moment when the world is at his feet; Arius “taken away” the very night before he was to be forced into communion with the Church; the statesman struck down by the knife of the assassin just when his country seems to need him most;all these show the truth of the words which St. James had probably read, and which may well be compared with his own: “Our life shall pass away as a cloud, and shall be dispersed as a mist that is driven away with the beams of the sun, and overcome with the heat thereof” (Wis. 2:4). The vanity of human schemes is well shown by the old epitaph

“The earth goeth on the earth glistening with gold;
The earth goeth from the earth not when it wold;
The earth buildeth on the earth castles and towers;”

But

“The earth saith to the earth, ‘These shall be ours.'”

Jas 4:17

The greatness of sins of omission.

It is not only sinful to do wrong; it is also sinful to lose an opportunity of doing good. God means us not only to be harmless, but also to be useful; not only to be innocent, but to be followers of that which is good. How miserable is the satisfied acquiescence in the thought, “I never did anybody any harm”a thought which is falsely used as a consolation at many a death-bed! The slothful servant who hid the talent in a napkin did no wrong with it, but nevertheless he was condemned. He had failed to do good. So God claims from all of us, not merely that we should “cease to do evil,” but also that we should “learn to do well;” for “to him that knoweth to do good, and doeth it not, to him it is sin.”

HOMILIES BY C. JERDAN

Jas 4:1-3

Wars and fightings.

Gazing upon the fair portraiture of the heavenly wisdom with which Jas 3:1-18. closes, we perhaps feel as if we could make tabernacles for ourselves in its peaceful presence, that we might continue always to contemplate its beauty. Immediately, however, James brings us down again from the holy mount into the quarrelsome and murderous world. He points us to the “wars” and “fightings” that rage throughout the human family. He returns to the “bitter jealousy and faction” that eat like a gangrene into the heart of the Christian Church. For the congregations which the apostles themselves formed were tainted with the same impurities which cling to the Church in our own time.

I. THE PREVALENCE OF STRIFE AMONG CHRISTIANS. (Verse 1) In the believing communities of” the Dispersion” there were many elements of discord. The time was one of political agitation and of social turbulence. Within the Churches there were sometimes bitter theological disputes (Jas 3:1-18). And in private life these Jewish Christians were largely giving themselves up to the besetting sin, not only of Hebrew nature, but of human nature; they struggled for material self-aggrandizement, and in doing so fell into violent mutual conflict. But do not quarrels and controversies of the same kind rage still? Christian nations go to war with one another. Employers and workmen array themselves against each other in hostile camps. Churches cherish within their bosoms the viper of sectarianism. Fellow-believers belonging to the same congregation cease to be on speaking terms with one another, and perhaps indulge in mutual backbiting. How sad to contemplate the long “wars” waged in hearts which should love as brethren, and to witness those outward “fightings” which are their inevitable outcome!

II. THE ORIGIN OF STRIFE. (Verses 1, 2) “Whence” comes it? asks James; and he appeals in his answer to the consciences of his readers. The source of strife is in the evil desires of the heart. Usually, it is true, all wars and fightings are traced no further than to some outward cause. One nation attacks another professedly to maintain the country’s honor, or perhaps to rectify an unscientific frontier. Trade strikes and locks-out are to be explained by an unsatisfactory condition of the labor market. Ecclesiastical contentions are all alike justified by some assumed necessity in the interests of truth, and sometimes also by a misinterpretation of the words, “first pure, then peaceable” (Jas 3:17). And the personal quarrels that break out among individual Christians are sure to be ascribed to severe and gratuitous provocation. But here, true to his character as the apostle of reality, James sweeps away these excuses as so many dusty cobwebs. He drags out into the blaze of gospel light the one true origin of strife. “Wars” and “fightings“ have their fountain within the soul, and not without. They come “of your pleasures,” i.e. of the cravings of your carnal hearts. it is royal pride, or the lust of power, or sometimes the mischievous impatience of an idle army, that “lets slip the dogs of war” between nations. It is avarice and envy that foment the social strife between capital and labor. It is the spirit of Diotrephes that produces the evils of sectarianism. It is the wild and selfish passions of the natural heart that stir up the animosities and conflicts of private life. These passions “war in your members;” issuing from the citadel of “Mansoul,” they pitch their camp in the organs of sense and action. There they not only “war against’ the regenerated nature (1Pe 2:11), and against one another, but against one’s neighbor,clamouring for gratification at the expense of his rights and his welfare. This truth is further expanded in verse 2, and in a way which recalls Jas 1:14, Jas 1:15; or which suggests the analysis of sin given by Thomas a Kempis: “Primo occurrit menti simplex cogitatio; deinde fortis imaginatio; postea delectatio et motus pravus et assensio.” The first stage is that of unreasonably desiring something which we have not. The second is that of murderously envying those whose possessions we covetcherishing such feelings as David did towards Uriah the Hittite, or Ahab towards Naboth. The third stage is that of open contention and discord”ye fight and war.” But common to all the stages is the consciousness of want; and at the end of each, as Jas 1:2 reminds us, this consciousness becomes further intensified. Ye “have not;” “cannot obtain;” “ye have not,”even after all your fierce strivings. The war-spirit, therefore, is generated by that unrest of the soul which only the God of peace can remove. It has its source in that devouring hunger of the heart which only the bread of God can appease. And to cure it we must ascertain what the great nature of man needs, in order to make him restful and happy.

III. THE REMEDY FOR STRIFE. (Jas 1:2, Jas 1:3) It lies in prayer. If we would have our nature restored to restfulness, we must realize our dependence upon God. To struggle after the world in our own strength will tend only to foster the war-spirit within us. Perhaps we have not hitherto directly consulted the Lord about our worldly affairs. If not, let us begin to do so now. Or perhaps we have “asked amiss,” in praying chiefly for what would gratify only the lower elements of our nature, or requesting blessings with a view to certain uses of them which would not bear to be mentioned before his throne. We cannot e.g. expect God to answer the prayer that our worldly business may prosper, if we secretly resolve to employ what success he sends in catering for self glorification. The things that we ask must be what we need for the Lord’s service; and we must honestly purpose so to use them. The cultivation of the true spirit of devotion is the way to contentment with our lot in life. We shall secure peace among the powers and passions of the heart, if we “seek first our Father’s kingdom and his righteousness.” Regular soul-converse with God will exorcise the demons of discord, and call into exercise the gracious affections of faith, submission, gratitude, and peace.

LESSONS.

1. The wickedness of the war-spirit.

2. The defilement and degradation which result from allowing selfish motives to govern the heart.

3. The blessedness of making God our Portion, and of resting contented with our allotted share of temporal good.

4. The duty of forgiving our enemies, and of promoting peace in the Church and in society.C.J.

Jas 4:4-6

Worldliness enmity with God.

Here the apostle follows up the words of rebuke and warning with which the chapter opened. The doctrine which he enunciates is uncompromising; and his language startling, as welt as solemn.

I. THE ANTAGONISM BETWEEN THE LOVE OF THE WORLD AND THE LOVE OF GOD. (Jas 4:4) This painful epithet, “Ye adulteresses,” is the key-note of the chord which James strikes in his appeal. God is the rightful spiritual Husband of every professing Christian; and thus, if such a one embraces the world, he or she resembles a woman who turns away from her lawful husband to follow other lovers. The world is an evil world, alien in its principles and pursuits from the will and glory of God; and therefore “the friendship of the world” is incompatible with the love of him. But what precisely is this “friendship”? It does not lie

(1) in habits of friendly intercourse with worldly men; or

(2) in the diligent pursuit of one’s daily occupation; or

(3) in an appreciation of creature comforts and innocent pleasures.

Worldliness does not depend upon outward acts or habits. It is a state of the heart. The word denotes the spirit and guiding disposition of the unbeliever’s lifethe will to “be a friend of the world.” Since, accordingly, this friendship represents direct opposition to the Divine will, every man who seeks it first and most declares himself by that very act “an enemy of God.”

II. CONFIRMATION OF THIS TRUTH. (Verses 5, 6) We accept as accurate the Greek reading of verse 5 which has been adopted by the Revisers, together with their translation: “Or think ye that the Scripture speaketh in vain? Doth the Spirit which he made to dwell in us long unto envying?” The apostle, accordingly, confirms his representation regarding the antagonism between the love of the world and the love of God by:

1. The tenor of Scripture teaching. The sacred writers with one consent take up an attitude of protest against worldliness. They uniformly assume that “the friendship of the world is enmity with God.” They urge the duty of moderation in one’s desires, and of contentment with the allotments of Providence. The worldly disposition, which shows itself in covetousness and envy and strife, is opposed both to the letter and the spirit of Holy Scripture. And the moral teaching of God’s Word on this subject is not “in vain.” The Bible means what it says. In all its utterances it is solemnly earnest.

2. The consciousness of the renewed heart. “Doth the Spirit [i.e. the Holy Spirit] which he made to dwell in us long unto envying?” If the Holy Ghost, speaking in the written Word, condemns the spirit of envy, he does so also in the law which he writes upon the hearts of Christ’s people. Some of those to whom this Epistle was addressed had “bitter jealousy and faction in their hearts” (Jas 3:14): it was seen in their worldly “wars” and “fightings.” But the apostle appeals to their consciences to confess whether such a state of mind was not due to their walking “after the flesh’ instead of “after the Spirit.” They knew well that the power of the Holy Ghost within their souls, in so tar as they yielded themselves to it, produced always very different fruit from that of envy and strife (Gal 5:19-23; Jas 3:14-18).

3. The substance of the Divine promises. (Verse 6) “Grace” is the name for the influence which the Holy Spirit exerts upon the heart in order to its regeneration and sanctification. And how does grace operate, but just by killing the love of the world within the soul, and breathing into it the love of God? He, by his Spirit, gives to his believing people “more grace,” i.e. supplies of grace greater in force and volume than the strength of their depravity, or the temptations against which they have to contend. Not only so, but those who employ well the grace which they already possess, shall receive more in ever-increasing measure (Mat 25:29). And “the humble,” who realize must deeply that they do not deserve any grace at all, are those upon whom God has always bestowed the most copious supplies. The further we depart from pride, which is the fruitful mother of envy and strife, the more freely and abundantly shall we receive that supernatural energy which will drive the love of the world out of our hearts (Pro 3:34).

CONCLUSION. Let us impress upon our minds the intensity with which God abhors pride. All history echoes the truth that “he setteth himself in array against the proud.” Take the case of Pharaoh, of Nebuchadnezzar, of Haman, of Wolsey, of Napoleon. For ourselves, therefore, let us “fling away ambition” in every form. Especially let us crucify spiritual pride. “Many laboring men have got good estates in the Valley of Humiliation;” and if we go there “in the summer-time” of prosperity we shall learn the song of the shepherd boy

“He that is down needs fear no fall;

He that is low no pride;

He that is humble ever shall

Have God to be his Guide.”
(Bunyan)

C.J.

Jas 4:7-10

Submission to God.

This passage is a powerful and heart-stirring appeal to those professing Christians whose hearts had been lull of worldly “pleasures” (Jas 4:3), and whose hands had been occupied with “wars“ and “fightings.” Within these four verses there are no fewer than ten verbs in the imperative mood; but the cardinal precept of the whole paragraph is the exhortation to submission, with which it both opens and closes. The other counsels in Jas 4:7-9 have reference to elements of conduct which are included in subjection to the Divine will.

I. THE DUTY OF SUBMISSION TO GOD. (Jas 4:7, Jas 4:10) The immediate connection of “therefore” in Jas 4:7 is with the quotation at the close of Jas 4:6. “God sets himself in array against the proud; therefore, be subject unto God.” You must either willingly humble yourselves, or be precipitately humbled by Divine Providence. “God giveth grace to the humble; therefore, be subject unto God.” Clothe yourselves with humility, that you may enjoy this “grace.” “Be subject” to the Captain of your salvation, as a good soldier is to his commander. Subjection to God includes:

1. Acquiescence in his plan of salvation. These Christian Jews of the Dispersion were to’ avoid the sin of the Hebrew nation generally, in “not subjecting themselves to the righteousness of God” (Rom 10:3). And we “sinners of the Gentiles” must throw away that pride of self-righteousness which tempts us also to reject a method of redemption from which all boasting is excluded. We must make the blood of Jesus our only plea, and surrender our hearts to the gracious operations of the Holy Spirit.

2. Obedience to his law. If we submit ourselves to the righteousness of God in the gospel, we shall begin to reverence and admire and obey the moral law. We shall be willing that God should reign over us and rule within us. We shall allow him to control us in body and mind, in intellect and conscience, in heart and will, in act and habit. We shall forsake our sins. We shall long and labor to be holy.

3. Acceptance of his dealings in providence. We are to be contented with the lot in life which God has assigned to us. We are to be willing to receive evil as well as good at his hand. We must bear affliction patiently, not because it is useless to murmur, but because it is wrong to do so. In our times of sorrow we must not challenge God’s sovereignty, or impugn his justice, or arraign his wisdom, or distrust his love. The spirit of Christian submission says, “Let us also rejoice in our tribulations” (Rom 5:3).

II. ELEMENTS OF CHARACTER WHICH ENTER INTO THIS SUBMISSION. These are set forth in the body of the passage (Jas 4:7-9).

1. We must resist Satan. (Jas 4:7) To “be subject unto God” necessarily involves resistance to God’s great enemy. Human nature has in it the element of combativeness; and the greater any man’s force of character, he is likely to be the more thorough a hater. But the Christian should not “fight and war” with his fellow-believers; his quarrel is to be with Satan, and with Satan’s works. We are to “resist” the devil; we must not dispute or parley with him. We must not “give place” to him (Eph 4:27) by cherishing covetousness or envy; for, if we allow him any place at all, he may speedily take possession of the entire area of the heart. If, on the contrary, we “stand up against” Satan, “he will flee” from us. The power of the truth, the power of faith, the power of prayer, will silence his artillery. There is no giant temptation which may not be overcome with some small stone out of the brook of Holy Scripture, if we hurl it from the sling of faith, and with an arm guided by the Holy Spirit.

2. We must come near to God. (Jas 4:8) The design of all Satan’s assaults is to prevent us from doing so; and the best way in which to “resist” him is resolutely to “draw nigh.” What a blessed privilege to us sinners to be allowed to approach to the holy, just, and merciful Jehovah! He has opened for us a new and living way of access by the blood of Jesus. We draw near

(1) when we pray, for prayer is just the converse of the soul with God;

(2) when our deepest soul-longings go out towards him, who alone can be our Portion; and

(3) when, along with our supplications and our heart-yearnings, we live a pure and godly life. Nor shall any man who truly seeks God seek him in vain. God will be propitious to him, and visit him, and take up his abode with him.

3. We must put away our sins. (Jas 4:8, Jas 4:9) For we cannot really “draw nigh” to God if we persist in hugging them. The act of coming near involves repentance; it carries with it resolutions and endeavors after amendment. We must “cleanse our hands” from the open sins of which our neighbors may be cognizant, and “purify our hearts” from those secret faults which are known only to God. Self-loathing should possess us when we realize our covetousness and double-mindedness, our divided affections and unstable spiritual purposes. Our repentance must be such as to involve us in misery; and we must cry out to God for pardon. Does any one object that we have in this a somewhat gloomy picture of the religious life? The answer is, that such is only a representation of it upon one side. Here we see the shadows of the life of grace; but its shadows are only the reflection of its joys. It is a blessed mourning of which the text speaks; and they that mourn thus “shall be comforted.” Godly repentance is the true humility; and it conducts to the highest exaltation. “He shall exalt you” (Jas 4:10), giving you always “more grace” in this life, and a rich reversion of glory in the life to come.C.J.

Jas 4:11, Jas 4:12

Evil-speaking and evil-judging

Here James still continues his warning against the spirit of selfishness and worldliness. In these two verses he issues a solemn interdict against the habit of calumny and unjust censure of brethren. For evil-speaking is one of the most familiar manifestations of that spirit of strife which he has already rebuked.

I. THE PROHIBITION. (Verse 11)

1. Fundamentally it is directed against evil-judging. The apostle’s words are to be interpreted according to their spirit. He does not condemn all judging. God has implanted within us the critical faculty, the judgment; and we cannot avoid using it. Indeed, it is a Christian duty to pronounce upon conduct and character. We require to do so within our own breasts for our own moral guidance; while to judge publicly is a function of the civil magistrate and of Church rulers. What James condemns here is evil-judgingall judging that is censorious or calumnious. We are not to judge rashly, harshly, uncharitably. Even good Christians are tempted to transgress in this matter in many ways: e.g. from listening to mere rumor, from trusting to our own first impressions, from narrow-mindedness, from self-conceit, from mistaken views of the sufferings of others, from forgetting that we cannot look into our neighbors’ hearts. In forming our judgments of conduct and character we should have regard to such principles as these:

(1) We have no right to come to an unfavorable conclusion unless we possess full knowledge of all the facts.

(2) We ought to guard against undue severity of judgment.

(3) We must not allow bad motives to warp our decisions.

(4) When acts are capable either of a favorable or an unfavorable construction, we are bound in charity to take the favorable view.

2. But the prohibition refers also to the expression of our judgments. It forbids evil speaking. The vilest form of this sin consists in the willful creation of false reports against brethren. To originate such is literally diabolical. True Christians may seldom fall into this lowest and guiltiest form of calumny; but how readily do some of us yield ourselves to the circulation of slanders which have been poured into our ears! How frequently do we “take up a reproach against our neighbor” (Psa 15:3)! We find it lying in our way, and we pick it up and pass it on, whereas we ought to allow it to remain where it is. Alas! even in Christian circles a small and slight rumor will sometimes expand speedily into a huge inflated calumny, which will scatter mischief and misery along its path. And even mere idle speaking degenerates into evil-speaking. Gossip soon becomes backbiting; scandal grows out of tittle-tattle. It is so much easier to talk of persons than of principles, that our dinner and tea parties, instead of being occupied with profitable subjects of conversation, are sometimes largely given over to the retail of scandal. We should ever bear in mind such principles as the following for our guidance in the expression of our judgments concerning others:

(1) The end of speech is to bless and serve God, while evil-speaking is work done for Satan.

(2) We should direct attention to the excellences rather than to the defects of our neighbor’s character.

(3) When we require in private life to use the language of condemnation, we ought to condemn principles rather than persons.

(4) We should tell his fault to the erring brother himself rather than to others.

II. THE GROUNDS OF THE PROHIBITION. One strong argument is introduced incidentally, in the use of the words “brethren” and “brother.” Depreciatory and calumnious language towards one another is subversive of the whole idea of brotherhood. It is inconsistent with the recognition of the common brotherhood of the race, and tenfold more so in relation to the special spiritual brotherhood of believers. The apostle, however, submits expressly two grounds for his condemnation. To judge and speak evil is:

1. To condemn the Divine Law. (Verse 11) “The law” refers to the moral code which was given by Moses, and fulfilled and made honorable by Jesus Christ. It is the same which James has spoken of in Jas 1:1-27. as “the law of liberty.” Of this law the second great commandment is, “Thou shalt love thy neighbor as thyself”a precept which embraces within it the “judge not” of the Lord Jesus (Mat 7:1). But the man who speaks evil of his brother virtually condemns the New Testament ethics as unsound, and pronounces the moral law to be unworthy of obedience.

2. To usurp the functions of the Divine Judge. (Jas 1:11, Jas 1:12) Our proper place and work as Christians is that of humble submission to the authority of the law. If, however, we speak evil regarding our fellows, we in so doing withdraw altogether from the attitude of subjection. In “judging our brother” we climb up to the judicial bench; we usurp the seat of him who administers the law, and who is not himself under it. But how frightful the impiety that is involved in such usurpation! “One only is the Lawgiver and Judge;” he alone pronounces infallible judgments, and possesses power to execute them. His sentences are spoken for doom; yet he loves to “save,” and it gives him” no pleasure” to “destroy.”

LESSONS.

1. The presumptuousness of evil-judging. “Who art thou that judgest thy neighbor?” Man lacks the requisite knowledge and wisdom and purity.

2. The duty of cultivating love of the brethren.

3. The importance of copying in our lives the perfect character of the godly man, as mirrored in Psa 15:4. The reasonableness of fearing God, as the one true and final Judge.C.J.

Jas 4:13-17

“Man proposes, but God disposes.”

The subject here is another prevalent manifestation of pride and worldliness; namely, the propensity to indulge in presumptuous self-reliance in relation to the future.

I. THE SPIRIT OF VAIN CONFIDENCE WHICH THE APOSTLE REBUKES. (Jas 4:13) He appeals directly to worldly-minded merchants and money-makers. The Jews, like ourselves, have been a nation of shopkeepers. In these early times many of them carried the products of one country to the commercial centers of another. The same trader might be found one year at Antioch, the next at Alexandria, the following year at Damascus, and the fourth perhaps at Corinth. Now, the apostle solemnly rebukes those who formed their business plans without taking into account the providence of God, or even the uncertainty of human life. He is very far from stigmatizing commercial enterprise as a form of worldliness. He does not censure the formation of business schemes even for long years to come, provided such be contemplated in subordination to the Divine will, and be not allowed to interfere with spiritual consecration to his service. What he condemns is the spirit of self-sufficiency in regard to the continuance of life and activity and success (Psa 49:11; Isa 56:12; Luk 12:19). He rebukes the practical atheism which would shut out God from business arrangements. And his “Go to now” is quite as much needed among us Gentiles of the nineteenth century as it was among the Jews of the first. In presence of the innumerable business interests of our time, and amidst the wasting anxieties of competition, how prone men are to ignore the eternal laws, and exclude from their calculations the sovereign will of the great Disposer! How apt busy men are to act as if they were the lords of their own lives! When we allow the spirit of worldliness to steal over our souls like a creeping paralysis, then we begin to “boast ourselves of tomorrow.”

II. THE GROUNDS OF THE REBUKE. (Jas 4:14-17) The apostle reminds his readers that this confident expectation of a successful future betrays:

1. A foolish and irrational spirit. (Jas 4:14) Although man is endowed with reason, he often neglects to use his reason. These merchant Jews of “the Dispersion” knew thoroughly well the brevity arid frailty of human life, but were in danger of allowing their proud thoughts to efface from their consciousness so commonplace a truth. They forgot that we” know net what shall be on the morrow.” In the political world “the unexpected generally happens.” In the commercial world what startling surprises occur!poor men raised to affluence, and rich men reduced to sudden poverty. And the duration of our lives is as uncertain as any other event. “For,” asks James, “what is your life?” What is it like? What is its most prominent outward characteristic? “Ye are a vapor;” human life is like the morning mists that mantle the mountain. It spreads itself out, indeed, as vapor does; for it is manifold in its schemes and cares and toils; but, like vapor, it is flail and transient. We know this to be true, but how little do we realize it! We form plans about our business and family affairs, plans about our houses and fields, plans to improve our social status; and we forget that all these are dependent upon an unknown quantityour continuance in life and health, our possession of the future, and of property in it. Now, in all this, do not we act quite irrationally? How can our calculations be correct, when we leave out the factor of the frailty of life? This thought should be uppermost in our minds. It is the part of a wise man often to reflect that he will soon be in eternity. Again, this vain confidence reveals:

2. An impious and wicked spirit. (Verses 15-17) It is impious to forget to carry the will of the supreme Disposer into all our calculations, and to neglect to qualify our plans by a reference to that will. It is wicked for a finite and sinful man to cherish the proud confidence that he may map out the future of his life at his own pleasure. To act as if the keys of time were in one’s own keeping, and as if one could ensure life and health, like papers locked up in a fire-resisting safe, involves an arrogance which has in it the essence of all sin. “All such glorying is evil;” for it originates in pride, which is the fountain-head of sin. It is the spirit which makes an idol of self, and which would practically thrust out God from his own world. The apostle concludes with a general moral statement on the subject of the relation between knowledge and responsibility. Our guilt will be the greater if we do not practice what we clearly know (verse 17). But every professing Christian knows perfectly well the uncertainty of life. How aggravated, then, is our sin, when we “boast ourselves of tomorrow!”

III. THE DUTY OF REALIZING OUR DEPENDENCE ON THE LORD‘S WILL. (Verse 15) We should always remember that our times are in the hands of the Lord Jesus, and be ready upon every fitting occasion to acknowledge it, not only with submission, but with confidence and joy. Some good men habitually say or write “D.V.,” while others equally in their hearts recognize the Lord’s will, although they do not often refer to it after such fashion. The great matter is for every one really to permeate his business life with religion, and to live up to the measure of his spiritual knowledge. Thomas Fuller’s remarks on this subject are excellent in spirit: “Lord, when in any writing I have occasion to insert these passages, ‘God willing,’ ‘God lending me life,’ etc., I observe, Lord, that I can scarce hold my hand from encircling these words in a parenthesis, as if they were not essential to the sentence, but may as well be left out as put in. Whereas, indeed, they are not only of the commission at large, but so of the quorum, that without them all the rest is nothing; wherefore hereafter I will write those words fully and fairly, without any enclosure about them. Let critics censure it for bad grammar, I am sure it is good divinity” (‘Good Thoughts in Bad Times’).C.J.

HOMILIES BY T.F. LOCKYER

Jas 4:1-10

War or peace?

He has just been speaking of peace. But this leads him to survey the actual state of things: disputes, strifes, murders. (For condition of Jewish society at this time, see Plumptre’s notes: “rife with atrocities.”) And he will ascend to the origin of them. Whence come they? They proceed from the restlessness of the unregenerate nature, seeking, but seeking in vain, its satisfaction in the world. These two topics, then, are introduced to us: dissatisfaction with the world; satisfaction in God.

I. DISSATISFACTION WITH THE WORLD. Man’s nature consists of higher and lower, spiritual and psychical, the one designed by God to govern and regulate the other. But without such governance the desires of the lower life are riotous and rampant, and the members of the ungoverned man are the battle-ground for base cravings. And from the man himself the battle is projected into the world.

1. But what is the result of this unbridled craving for the world? A nature that is never satisfied.

(1) Baffled desires and efforts towards the world. Ever more and more inflamed, for there is a certain infiniteness in man’s cravings; ever more and more disappointed, for there is a palling finiteness in the world towards which man’s infinite cravings go forth.

(2) The non-existence of desires towards God, who alone can satisfy. “Ye ask not” (Jas 4:2); or, “Ye ask amiss;” not sincerely for God’s blessing itself, but merely for the selfish gratification of worldly desires (Jas 4:3).

2. And what the guilt of this condition? The guilt of absolute ungodliness!

(1) The world-desires themselves, unbridled and lawless as they are, are evidence of divorce from God (Jas 4:4).

(2) The spirit of envy which they provoke is absolutely opposed to God (Jas 4:5). Yes, it is from below.

II. SATISFACTION IN GOD. But, it may be said, we are naturally so prone to sin; we covet, we envy, as being to the manner born. Yes, truly; and only God’s grace can suffice. But God’s grace can suffice, and it is abundantly given (Jas 4:6).

1. Let us notice the terms upon which this grace is given.

(1) Towards God: humility (Jas 4:10), and submission (Jas 4:7).

(2) Towards the tempter: resistance (Jas 4:7).

(3) Towards sin: repentance

(a) of the willcleansing the hands and purifying the heart (Jas 4:8);

(b) of the feelings (Jas 4:9).

(4) Towards God, again: drawing nigh, as to a Refuge (Jas 4:8).

2. And the results of this craving after God?

(1) God’s nearness to man (Jas 4:8; so Joh 1:51; Joh 17:22, Joh 17:23).

(2) Man’s exaltation to God (Jas 4:10).

So, virtually, in the ascension of Christ; so actually by-and-by (Joh 14:3). The same old war in the members, from the beginning until now. It must be put down by a more righteous war. A war which demands all the abounding grace of God. Let us learn, then, sternness towards sin; strong trust towards God. And so he will give the victory.T.F.L.

Jas 4:11, Jas 4:12

Judgment, human and Divine.

The besetting sin of the Jews; the besetting sin of man: evil-speaking. But to speak evil, is to judge; and who are we, that we should judge? One is the Judge, even God.

I. THE JUDGMENT OF MAN. In some cases, where great public ends are to be served, man seems to be justified in exercising a power of delegated judgment; so the magistrate, the minister, the historian. But even here the power is qualified; the judgment of motives is not absolute. The besetting sin, however, is to judge of motives where only the act is known; and, which generally accompanies the former, to conjecture the act where little is definitely known. So in the world; so, alas, in the Church! But why is this judgment, why is this evil-speaking, wrong? There is a law against which it sinsthe law of love. Indicated in “the Law” (Gal 6:2); also in the word “brother.” Yes, a law which has said, “Judge not” (see Mat 7:1). But such judgment has a more uniquely evil relation to law than this.

1. False relation to law: “Speaketh against the law, judgeth the law.” What a subtle hypocrisy is this! When we think we are championing the law by our censorious speaking, we are in reality blaming it, condemning it; for we are virtually denying its right to teach us charity! So do we sit in judgment, forsooth, on the law itself.

2. True relation to law. “A doer.” By charity, we recognize the validity and rectitude of the great law of charity, and ourselves obey its precepts. This law, let us remember, is impersonated in Christ. If, then, we do not bow to its sway, we do not receive Christ; and, not receiving Christ, we have no salvation.

II. THE JUDGMENT OF GOD. The great principle is here stated that, ultimately and absolutely, there is one Lawgiver, one Judge.

1. The legislative authority of God: rooted in his very nature, as God. And the special law of love rooted in this, that “God is love.”

2. The judicial authority of God. He discerns infallibly the sin of the creature.

(1) As being himself perfectly good: an essential requisite. The mirror and the breath. So that infinite holiness!

(2) As being the One to whom all sin is adversely related. Whatever its exact bearings directly, it is essentially hostile to God. And as in him we live and move and have our being, its hostility is immediately known by God.

3. The executive authority of God. “Able to save, and to destroy.”

(1) To save: taking into blessed fellowship with himself, as having affinity.

(2) To destroy: casting off from himself, as being alien (see 2Th 1:9). Be there is nothing arbitrary in the judgment of God, from first to last. The legislative, the judicial, the executive functions are all rooted in his nature, and in the essential relation of that nature to us. “Who,” then, “art thou that judgest thy neighbor?” Actually judging, not thy neighbor, but the law; nay, not the law, but the great God from whom all law springs, and to whom it all returns! May God save us from this!T.F.L.

Jas 4:13-17

“What is your life?”

The life of the savage is characterized by an almost total lack of true foresight; no calculations of the future. True civilization, on the contrary, is largely built up on the principle of far-seeing prudence. Yet there may be a false use of a true principle. And so it may come to pass that we manifest an unchristian reliance on the future, and an absorbed engrossment in plans for its direction. It is this which James condemns, He sets forth the false glorying, and, over against the false, the true.

I. THE FALSE GLORYING.

1. A false love of the world. “Trade, and get gain.” So the parable of the rich fool (Luk 12:16-21). And the essence of such sinful worldliness is this: “Layeth up treasure for himself.“ But the gains on which men’s hearts are set may be other than these material ones: position, power, fame, intellectual achievements. It matters not what they are, if they be sought covetously and selfishly, they come under the condemnation era false love of the world.

2. A false view of life. “Spend a year there.” So the parable, as above. Really?

(1) The transiency of life in itself. “A vapor.” As compared with the ages of history. How that dwindles our little day! As compared with the life of God (Psa 90:4; Psa 39:5).

(2) The permanence of its spiritual results: left for inference, how immensely important every moment now! So Psa 90:12; Psa 39:13. The glorying is evil, then, whether of speech or of heart. For the principle is not one of words. A man may talk piously of the brevity of life and of the will of God, while really his heart is as essentially worldly as that of the man who makes no pretensions to better things.

II. THE TRUE GLORYING. So also the contrasted glorying, “If the Lord will,” etc., is not one of words” D.V.,” and the like. Use of words not unimportant as regards practical results; but it is really the attitude of the heart which God regards, and which constitutes us what we are. So, then, “he that glorieth, let him glory in the Lord” (1Co 1:31).

1. A trite view of life. “If the Lord will, we shall live.”

(1) His governance of human vicissitudes: “The Lord reigneth.” Fate, chance, human willfulnessall governed by his will.

(2) His regard for human destiny: educating us. That mighty future, shall we be made ready for it? Yes; for “he that spared not,” etc. (Rom 8:32).

2. A true love of the world. “Do this or that.” A living will runs through all these things, and it is given to us to blend our wills with it, and so help to work out God’s design.

“If on our daily course our mind
Be set to hallow all we find”

that is the secret of a true, a godly love of the world.

We have knowledge of these things, for we have “tasted the powers of the world to come” (Heb 6:5). Therefore, what shall be our sin, if still our glorying is in the world (see Joh 9:41)? Oh, to us, as from heaven, the warning comes: “Ye Christians, arouse yourselves, and live for heaven and God!”T.F.L.

Fuente: The Complete Pulpit Commentary

Jam 4:1. Whence come wars and fightings among you? Dr. Benson is of opinion, that St. James could here intend no reference to the unbelieving Jews at this time in theirdispersions; but that what he condemned was the quarrels and contentions which too frequently happened among the Jewish Christians, and which are very unbecomingthe meek and pacific religion that they had embraced. What may confirm this is, that in the verses which immediately precede, the apostle had mentioned the wisdom from above, which brought forth nothing but peace and harmony; and upon that he inquires, “Whence then must your quarrels and contentions proceed, as the wisdom from above brings forth such different fruits?” To which he himself replies, “Not from the Spiritof God, but from your lusts;” the very principle which, ch. Jam 3:15 he had called the wisdom from beneath, which was sensual, or proceeding from the criminal indulgence of the lower appetites. If the apostle’s sense had been carried on without any division into chapters and verses, this connection would more clearly have appeared. The words rendered wars and fightings, are very often used for strife and contention.

Fuente: Commentary on the Holy Bible by Thomas Coke

Jas 4:1 . The section beginning with this verse is in close connection with what goes before, pointing to the internal reason of the disorders in the congregations referred to. The sudden transition is to be observed from the sentiment directly before expressed, that righteousness prospers only in peace , to the impressive question: . . .] an answer to which follows in a second question “appealing to the conscience of the readers” (Wiesinger).

] synonymous terms, only to be distinguished by the first denoting the general condition, and by the second the single phenomena (Wiesinger, Lange, Bouman: = vehementior dimicatio, = minus aperta concertatio); correctly Laurentius: non loquitur apostolus de bellis et caedibus, sed de mutuis dissidiis, litibus, jurgiis et contentionibus. Several expositors, as Pott, Schulthess, Schneckenburger, arbitrarily limit these to contentions between teachers; according to de Wette and Wiesinger, contentions concerning meum and tuum are to be understood; but in what follows the object is not stated, but the cause of the contentions and dissensions among the readers. [186]

The repetition of is explained from the liveliness of the emotion with which James speaks.

] among you.

The demonstrative emphatically points to what follows; Bouman: graphica rei significatae est informatio, qua primum intento tanquam digito monstrantur, deinde diserte nominantur ; Michaelis incorrectly assumes this as a separate question = , Joh 18:36 . By the internal reason of these dissensions is disclosed. is here by metonymy = ; they are lusts directed to earthly riches; not “a life of sensual indulgence as realized lusts” (Lange).

] The lusts have their seat as it were their encampment (Wiesinger) in the members (see on chap. Jas 3:2 ); [187] they, however, do not rest there, but according to their nature wage war ( ). Estius (with whom Bouman agrees) incorrectly explains it: cupiditates, tanquam milites, membris vestris, ut armis utuntur ad opera peccati, by which is falsely understood. Calovius, Baumgarten, and de Wette, after 1Pe 2:11 and Rom 7:23 , supply or ; but if James had meant the fight of the lusts against the soul or the’ reason, he would have more plainly expressed it. Gebser, Schneckenburger, Lange, and others (Brckner comprehends both) understand it of the strife of the desires against each other; but this is evidently a foreign thought. According to Wiesinger, “the strife arises and is carried on because the has as its opponent an , against which it contends.” But it is better to refer the to everything which hinders the gratification of the desires. As in what follows refers to , and to the idea , James appears chiefly to have intended the opposing strivings of others against which the contend. From this internal war arose the . [188]

[186] According to Lange, James has in view all the hostile dissensions of the Jewish people (Pharisees, Sadducees, Essenes, Alexandrians, Samaritans) and of the Jewish Christians (Nazarenes, Ebionites, etc.).

[187] Incorrectly Laurentius: Per membra hic intellige non tantum externa membra, sed et internos animi affectus. Still more strangely Lange explains as “the members of individuals and the members of the people.”

[188] Comp. Plato, Phaedr. xv.: ; consult also Cicero, de fin. bon. i. 13.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

VII. FIFTH ADMONITION

REFERENCE TO THE INFALLIBLE TOKEN OF AN UNSPIRITUAL (FANATICAL) MENTAL CONSTITUTION FOUNDED ON WORLDLY-MINDEDNESS, VIZ.: THE WARS AND FIGHTINGS IN THE JEWISH CHRISTIAN WORLD AND PARTICULARLY IN THE JEWISH WORLD BOTH INWARDLY AND OUTWARDLY.THE CONSEQUENCE THERE-OF: FAILURE AND FRUSTRATION OF THEIR STRIVING, THEIR MURDEROUS ENVYING, THEIR WARRING AND EVEN OF THEIR PRAYING

Jam 4:1-3

1From whence come wars and1 fightings among you? come they not hence, even of your lusts that war in your members? 2Ye lust, and have not: ye kill, and desire to have, and 3cannot obtain: ye fight and war, yet2 ye have not, because ye ask not. Ye ask3, and receive not, because ye ask amiss, that ye may consume it upon your lusts.

EXEGETICAL AND CRITICAL

Analysis:See above in summary of contents. The Apostle comes now to worldly-mindedness [i.e. the lust of the worldM.] which lies at the bottom of the fanatical zeal of teaching and wrangling described in the preceding chapter. He began with the appearance of visionariness (James 1), passed on to party-spirit (James 2), then portrayed fanatical striving in its outward aspect (James 3) in order to come now to the inward disruptions and breaches among the readers of his Epistle and to worldly-mindedness, which is really the root from which they spring. By and by (Jam 4:4 etc.) we shall meet it in the shape of selfishness and a bias to apostasy (James 5), as self-righteousness ripe unto judgment. The Apostle moreover passes more and more from the Jewish Christians to the Judaizing Christians and from these to the real Judaistic Jews themselves. This suggests the remark that James put this Epistle into the hands of the Jewish Christians in order that it might influence all Jews, as it were, as a missionary instruction to the converted over against the unconverted, and to the rightly-converted over against the badly-converted. Notice the rapid transition from the thought immediately preceding, viz.: that righteousness can prosper only in peace, to the impressive question: , the answer to which is contained in a second question appealing (Wiesinger) to the conscience of the readers (Huther).

Jam 4:1. Whence then are wars and whence fightings?Not only dogmatical disputes between the teachers (Schneckenburger), or civil contentions concerning meum and tuum (de Wette). It is a true picture of the hostile dissensions of the Jewish people. Pharisees, Sadducees, Essenes, Alexandrians, Samaritanson this basis sprung up nothing but new dissensions; believing or Christian and unbelieving Jews. The former contained as yet in the germ the opposites of Nazarenes and Ebionites, of Essene-gnostic and Pharisaic-vulgar Ebionites, the latter the shocking discord which appeared in the Jewish war and during the siege of Jerusalem. The were the basis: the condition of war [warlike attitude], the , single quarrels and fightings, which certainly partook occasionally of the character of skirmishes and at a later period even of battles; this is denied by Laurentius: non loquitur Apostolus de bellis et cdibus, sed de mutuis dissidiis, litibus, jurgiis et contentionibus. [Alford renders militate. To act the soldier is the real meaning of .M. ].

Is it not hence?The explanation; for is not a separate question: from hence? (Michaelis).

From your lusts. are more than (Huther); they are desires actualized, a life of sensual indulgence (Luther: voluptuousness, Wollste). These wage war chiefly in the members. The members need hardly be emphasized as being the camp of the lusts (Wiesinger); nor is the idea that they war against the soul (Rom 7:23; 1Pe 2:11; de Wette) the leading idea. Theile, Schneckenburger and others rightly apply the term to the war of the lusts among themselves. Huther thinks it denotes an inward warfare against our fellow-men, but would hardly be the most suitable word to bring out that idea. We might however think of the members in a restricted and in a wider sense; the members of individuals and the members of the people. From the individual Jew, whose lusts become inimically opposed in his members, the division and dissension between spiritual selfishness and vain worldly-mindedness are communicated to the members of the whole nation. Wiesinger thinks the fightings denote opposition of the and the . The fruitless struggling however is only an appearance and a judgment of this fighting. It is described in four gradations: 1, desiring; 2, murdering and envying; 3, fighting and warring; 4, praying and not receiving. To the first corresponds not having, to the second not obtaining, to the third an increased not having, to the fourth an increased not receiving. The first grade denotes Judaism full of chiliastic worldly-mindedness up to the time of the New Testament. The second grade describes particularly the attitude of the Jews towards the Christians. The third grade comprises the development of the Jewish war. The fourth is mainly the history of Judaism after the destruction of Jerusalem. Such a definite mapping out of periods was of course not intended by the Apostle, but it describes the process of the development of Judaism as unfolded by history. The common construction that the reference here is either to the desire of individuals or of entire churches, and the limitation of the object of that desire to worldly riches and glory are inadequate to the prophetical relation in which James stood to his people. [Alford cites a remarkable parallel from Plato, Phdo. p. 66, c: .M.].

Jam 4:2. Ye desire it and ye have it not.The indefinite object at all events is implied; in the most general sense the object of the chiliastico-judaistic longing for the world [ Welt-sehnsucht, i.e. longing for the dominion of the worldM.], in the utmost variety of form and colour, nominally the fruit of righteousness, Jam 3:18. The antithesis pregnantly expresses the fruitlessness of the struggle. Ye have not has of course also the sense: ye receive not (de Wette); but it declares at the same time that they receive not, because they have not, because they are empty (Luk 19:26). [Desire is not possession; there is many a slip between the cup and the lip.M.].

Ye murder and ye envy.This strong expression has induced commentators to submit various modifications of it arising from their supposition that the Apostle here addresses only Christians and refers as yet only to the internal dissensions among the members themselves. Ye kill your own soul (Oecumenius), ye envy (according to the conjectured reading , Erasmus, Calvin and many others), ye hate (according to the doctrine that hatred is murder in thought 1Jn 3:15. Luther, Estius, Wiesinger, Huther) ye strive even to murder and death (Carpzov, Schneckenburger). Winer rightly advocates the literal sense of the term. That is not mentioned first proves nothing: for the two terms are not intended to a stronger and a weaker degree of conduct, but the negative and positive sides of their conduct. They committed murder because they thought they were zealous for the glory of God. With their striving they were hunting for the fleshly ideal of the glorifying of their religion. On that account also murder must come first. The twelve tribes, however, who had already killed the Lord Himself and Stephen, who were in part responsible for the death of the Baptist and James the son of Zebedee, who had already shown the disposition to kill Paul, and who soon after did kill the author of the Epistle himself, had to submit to this address; the Christians among them were at least sympathizing with these national offences. But their acts of murder and strife were wholly in vain, as were afterwards the acts of the inquisition, the hierarchical judicial murders and religious wars of the zeal of the middle ages from the Crusade against the Albigenses to the Thirty years War. Ye do not attain your terrible, hypocritical end, the Babel of conscience-monarchy in the pseudo-glory of Zion.

Ye fight and ye make war.These words are not merely explanatory of Jam 4:1 (Huther), for the primary reference is no longer to the quarrels among the Jews themselves. Their individual words become at last open fighting, and this leads to open warfare. Hence is repeated here, and, as we read with Griesbach and Lachmann, with preceding it, and yet ye have not, i.e. ye get it not. We join this with what goes before in order to constitute the third antithesis, not with what follows (Huther) to introduce the specification of the cause of all their disappointments.Not till then follows the reason, not only of the frustration of their warring, but also of their murderous striving and desiring. All lacks the true life of prayer, which purifies, hallows and adjusts our efforts to the Divine disposition of affairs. But the probable protestation of the Judaists: we pray much, prompts the Apostle to add an ironical self-correction which brings out the fourth and most terrible antithesis. Their asking () is evil praying (. The Apostle having introduced an interchange of Active and Middlesee Winer, p. James 297: Matthi 2. p. 1097.he may here either take the Active as denoting importunate asking or the Middle as denoting egotistical praying for oneself. The latter is probably intended.), and for the reason that they pray for the help of Jehovah for a fulness of prosperity which they intend to squander in the lusts of their worldly mind. We have here to remind the reader of the visionary expectations of the Jews during the destruction of Jerusalem, of their gloomy lamentations in the post-christian synagogue (how they make God Himself weep over the unhappiness of His people) and of their vain, worldly striving and their description of the most sensual carousals in the future Kingdom of God.

DOCTRINAL AND ETHICAL

1. It is indeed a sad contrast if we oppose the name of Christ as that of the Prince of Peace (Isa 9:6) to the wretched quarrels and disputes of those who call themselves Christians and yet not uncommonly carry on such quarrels in His name. The question of James Whence are wars and whence fightings among you? may be addressed with equal pertinence to the countless sects and parties in just as many Christian communities in every age of the Churchs history. The cause is really still the same now which it was in the Apostolic age, viz.: the carnal mind which exhibits the selfishness of the natural man, after he has been baptized. The Church of Christ, which ought to be a Zion of peace, has in consequence become a Babel of confusion. But the serpent-seed of discord bears even now the same unhappy fruit which it did then. The sword which the loveless man turns against his brother, wounds his own hands, and in proportion as men covet what is their neighbours, they themselves grow poorer in true peace.

2. There is no greater enemy of the true spirit of prayer than the spirit of quarrelsomeness and contention, cf. 1Pe 3:7. It is impossible to find faith where love is wanting; how then can the unbelieving prayer of an (cf. Jam 1:6-8) obtain any thing at the Lords hand? Many a complaint of prayers not answered would surely cease, if men did not confine themselves to hearing their hearts only concerning the disappointment they have experienced, but would also examine their consciences concerning hidden guilt, which renders the hearing of prayer on the part of God morally impossible. Cf. Isa 1:11-15.

3. Prayer in order to be well-pleasing to God must ever go hand-in-hand with a God-consecrated life. There is no greater horror in the sight of God than prayer which irreconcilably contradicts the inward and outward life. Cf. Pro 28:9; Psa 34:16-17.

4. The Christian is permitted, to pray also for outward things, provided it be done in the spirit of absolute submission and resignation to the Divine Will, to the glory of His name and in the name of Christ. The rule Mat 6:33, applies also here. If this mind is wanting, prayer will not be followed by peace filling the heart, and this very want of true peace consequent upon prayer is an intimation that we need not expect the fulfilment of the desire uttered by us in prayer. Cf. Confrences sur la prire, par J. Martin, Paris, 1849, p. 3 etc.

5. Prayer is evil first respect of the object, if we pray for some vain, unprofitable or foolish thing; secondly in consideration of the disposition, if we pray in a vain, covetous and boisterous spirit, that is without submission and filial trust, without leaving every thing at the disposal of God. Heubner.

HOMILETICAL AND PRACTICAL

The disputes and quarrels in the Christian Churcha great proof how little the wisdom which is from above is understood and practised, Jam 3:16.Every sensual and selfish lust which is not killed in the heart of the Christian, sooner or later must work disastrously to the detriment of fraternal communion.Disappointed hopes I should not fill us with bitterness and hatred against one another, but rather prompt us to humility and believing, confiding prayer.It is not sufficient to pray only, all depends upon the manner how we pray and in what spirit.God not a God of disorder, but a God of peace in all churches of the saints, cf. 1Co 14:33.The history of prayers that have not been heard. Examples: Deu 3:26; Joh 11:3-6; 2Co 12:8-9 etc.Prayer the true thermometer of the spiritual lifeHe who prays illy need not expect more than he who prays not at all.What our Lord said to Salome applies to many a praying man, Mat 20:22.In prayer we must not think first and foremost of ourselves, but chiefly of the glory of God and the welfare of our neighbour.A Christian prays not that he may bend the will of God according to his will, but in order that he may shape his will according to Gods.No prayer without work, no work without prayer.

By caring and by fretting,
By agony and fear,
There is of God no getting,
But prayer He will hear.

Mit Sorgen und mit Grmen
Und mit selbsteigner Pein,

Lsst Gott sich gar nichts nehmen,

Es muss erbeten sein. cf. Psa 127:1-2.

Starke:Even with believers Satan attempts to bring about all manner of evil. He sows tares among the wheat, Mat 13:25.

Langii, Op.:The wars of the world are nothing but outbreaks of the evil heart, in which the evil lusts fight against God, against man and also among themselves, Psa 140:3.

Cramer:Many a man rakes and scrapes and strives to get everything for his own use to no purpose, and labours tooth and nail but only hinders himself therewith.

Quesnel:It is a great mercy of God not to hear men if they offer unjust prayers, Psa 66:18.

Stier:It is natural that the heathen, before Christ teaches them peace, break the battle-bow (Zec 9:10) and live fighting and warring with one another; but where Christendom knows and confesses the name of God, peace ought surely to be there. To be sure, this so-called Christendom upon earth, inclosing (not contrary to the Divine purpose) as a net many nations, is far from being the Church of Saints, the Body of the Lord, animated and occupied by His Spirit; hence to this day bloody wars are waged even between Christian nations, and it cannot be otherwise because of righteousness against unrighteousness; the vigorous conduct of such wars is the Christian duty of rulers and ruled (kings and subjects) in the right place to which the sword put by God into hands [of lawful authorityM.] belongs. Moreover the good fight of faith must go on among Christian nations, states and churches, the sword of the spirit must be drawn against whatever is unchristian and ungodly, just as every holy man must fight for peace with the. devil and with the world. But James makes no reference whatever to this good fight; he doubtless includes pure zeal for the truth in love, directed against all unrighteousness and whatever belong thereto in word or deed, in the peace in which the fruit of righteousness should be sown (Jam 3:18). But for all, enough remains for this cutting question: Whence are wars and whence are fightings among you, quarrelling and discord in word and deed among brethren and members of the Church of God, evil wars on a small scale like those without among the nations?

Jakobi:Do not even desire that which cannot benefit thee in things pertaining to God, and whatever thou dost desire, desire it only in as far as it furthers thy eternal salvation. But if thou prayest only in order to have and to enjoy, if thou openest communication with God only in order to receive or as it were to extort from Him worldly gifts, thou dost indeed draw nigh to Him with thy mouth and serve Him with thy lips, but thy heart is far from Him.

Neander:James like Paul here presupposes an inward conflict in man, the conflict between flesh and spirit. As Paul calls the powers of evil the law in the members, because the body is the outward manifestation of man and because the dominion of sinful desires exhibits itself on and in the body, so James speaks of the lusts that war in the members.

Viedebandt:The real trouble-states (Strenfriede=disturbers of peace) in the world are seated deep in the hearts of menthe worldly lusts.Peace among men is the consequence of peace in men.Who carries his point among men by quarrelling, is always the loser no matter how much he may gain besides, for he loses with God.There is relatively little praying in the world and besides, much of that little is evil praying.Most men desire the gifts of God, not God Himself.Envy seeks quarrel and quarrel brings woe.We find often many obstacles in the way by our desires. Why? Because self-will and pride present obstacles to Divine help.

Lisco:The sinful lusts.The dissensions of worldly life.The nature and consequence of lusts.

Porubszky:The deepest root of all strife.

[Jam 4:1. Harmony ought to reign in the members ( . The word signifies 1. a limb, a member; 2. a song and then the music to which a song is set, an air, a tune, a melody. , in tune, harmoniously. The Greek word would suggest the double idea of member and harmony to a Greek ear and I cannot but consider the selection of the word to have contemplated such an allusion), but now they exhibit strife and discord, the confusion of the camp and the violence of an armed soldiery. The lusts act the part of soldiers (), they are not only encamped within us and foraging (Alford), but they are acting the part of soldiers, engaging in all the offices of military service.M.].

[1. . This was especially true of those bands of , sicarii, robbers and assassins, who, under the name of zealots, infested Jewish society at this time, and at last made the Temple itself a den of assassins. See Mat 21:13. Evidences of the blood-thirsty spirit of rage, which now like a fiend possessed the heart of large numbers of the people, may be seen in the murderous plots and violent and frequent outbreaks at this period, mentioned in Josephus (see below), and in the Gospel and Acts, such as that of Barabbas (Mat 27:16; Joh 18:40), and of Judas of Galilee, and Theudas (Act 5:36), and the Egyptian (Act 21:38), and the conspiracy against St. Paul (Act 23:12-14). There may also be a reference here to the cry of the multitude assembled from all parts of the Jewish dispersions at the Passover, Crucify Him (Mat 15:13-14). Wordsworth.M.].

[Whitby cites the following passages from Josephus. Bell. Judges 4, 10; Judges 2, 1; Antiq. 18, 1; Bell. Jud. 2, 23; 7, 31; I. 405.M.].

Footnotes:

[1] Jam 4:1. A. B. C. Cod Sin. and al. insert a second .

Lange: Whence then [are] wars and whence fightings among you? Is it not hence: from your lusts, which [especially] wage war in your members.
[Whence are ? Are they not M.]

[2] Jam 4:2. Rec. and some minuscules read after . A. B. G. K. ; C. Cod. Sin. Vulg. Griesbach and al. .

Lange: Ye desire it and ye have it not, ye murder and ye strive and ye cannot obtain it; ye fight and ye make war, and ye get it not, because ye ask not.
[Ye desire and ye have not: ye commit murder and ye envy, and are not able to obtain; ye fight and make war, and ye have not, because ye ask not.M.]

[3] Jam 4:3. Notice the interchange of and . Cod. Sin. intensifies the last word of this sentence into .

Lange: Ye ask and receive it not, because ye ask illy [desirable in your interest] that ye may waste it in your lusts.
[ye ask and receive not, because ye ask amiss, that ye may spend it in your lusts.M.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

The same Subject of Exhortation is continued in this Chapter as in the former. Several striking Expressions are made use of, to enforce what the Apostle is recommending,

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members? (2) Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not. (3) Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. (4) Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God. (5) Do ye think that the Scripture saith in vain, The spirit that dwelleth in us lusteth to envy? (6) But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble.

I do riot interpret what the Apostle here saith of wars and fightings, as nationally considered, for it should all along be kept in remembrance, that the Apostle is writing to the Church. And as every believer knoweth well in his own experience, what an holy war, from the moment of regeneration to the day of death, is carried on between the flesh and the spirit, he is here taught from whence to trace the origin, and where alone, in the Lord, to seek strength, Nothing but grace, and the continual renewing of grace, can help the child of God, to subdue the flesh, with its affections and lusts, And hence that sweet promise of Jesus to his people. I will water it every moment, Isa 27:3 And sure enough I am, though in a thousand instances, I see not how it is done, neither can trace the footsteps, or comings of the Lord; yet sure I am, that did not the Lord Jesus by his Holy Spirit continually renew the soul, our spirit would soon languish, and wither, and die. Reader! cherish the thought! Paul knew it, and spake confidently of it. Though our outward man perish, (saith he;) yet our inward man is renewed day by day, 2Co 4:14 , But Jesus carrieth the matter higher than his servant, for he saith, that he will water his vineyard and his Church e very moment. Not day by day only. Not occasional visits now and then; but momently, that is, unceasingly: So that, even when the Church is at the lowest, and is tempted to exclaim, my strength and my hope is perished from the Lord; Lam 3:18 . it is not so: for Jesus’s watering ceaseth not. Yea, when we are causing him to serve with our sins, and wearying him with our iniquities; even then the Lord is blotting our transgression for his own sake, and will not remember our sins, Isa 43:24-25 .

I beg the Reader to notice what is said of adulterers and adulteresses! Not naturally so only, but spiritually. All coldness and departures from the Lord are adulterous acts towards our lawful right husband. And, therefore, the reproof is given to shew that friendship with the mammon of this world, is as a wife’s treacherously departing from her husband.

I do not think it necessary to swell these pages with a Comment on what is so very plain, in the several verses that follow. It will be enough to observe, how blessedly the several directions are accompanied with the assurance, that the Lord’s strength shall be made perfect to his people in their weakness. And I admire the very blessed manner in which the Lord puts the question, and himself answers it. Do ye think that the scripture saith in vain, that the spirit that dwelleth in us lusteth to envy? As if the Lord had said; Do ye think, that it was not needful in God the Holy Ghost to inform the Church, that though regenerated, yet, the unrenewed part of every believer, even their body of sin and death, they carry about with them; still hath the same carnal mind, or spirit, which is enmity against God? Ought ye not to know it, and to have it always in remembrance? Can you suppose, that such an awful account would be given in the scripture, unless it were necessary; that not only in a state of unrenewed nature, but in God’s children when renewed by grace, there is still in that body of sin and death they carry about with them, the same evil imaginations described, Gen 6:5 and Rom 8:7 . Reader! do you not know this, and in the dust confess it before God? I bless my God, I do! And, oh! what sad havoc would the enemy make with those lusts of mine, if God did not give more grace to keep them under, than Satan’s fuel, and my corruptions, to make them burn? Oh! for grace, never to lose sight of this indwelling evil, and also this more grace of my God. And do thou, dearest Lord, as this scripture is not said in vain, grant, that it never may be in vain to my soul. But he giveth more grace. Yea, where grace is already given, and the child of God truly regenerated, the Lord will give more. And the Lord will give more of that very grace, which shall effectually oppose, and overcome my very lust, be it what it may, to evil, Oh! the sweetness, seasonableness, blessedness of this scripture, which rips open the knowledge of the wound, and gives an effectual balsam, in Christ’s blood, to heal. He giveth more grace.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Jas 4:1

At the coiner of old maps of the world, of the fifteenth century, may be noted a large, blank space, without form and without name, whereon these three words are inscribed: Hic sunt leones . This sombre corner exists also in man. The passions prowl around and mutter, somewhere within us, and it may be said also of one dark spot in our souls: ‘Here are lions’.

Victor Hugo.

‘Politics, domestic and foreign, are very discouraging,’ wrote Sydney Smith in a letter in 1827. ‘Jesuits abroad, Turks in Greece, No-Poperists in England! A panting to burn B; B fuming to roast C; C miserable that he cannot reduce D to ashes; and D consigning to eternal perdition the three first letters of the alphabet.’

References. IV. 1. E. W. Attwood, Sermons for Clergy and Laity, p. 488. IV. 1-6. R. W. Dale, Christian World Pulpit, vol. xlvii. p. 193. IV. 1-16. R. W. Dale, The Epistle of James, p. 121. IV. 2, 3. Spurgeon, Sermons, vol. xxviii. No. 1682. IV. 3. Preacher’s Magazine, vol. xviii. p. 370. C. G. Finney, Penny Pulpit, No. 1559, pp. 105, 113. Expositor (5th Series), vol. ii. p. 178.

Jas 4:4

Our whole life is startlingly moral. There is never an instant’s truce between virtue and vice.

Thoreau, Walden.

Jas 4:4

The friendship of the world ought to be a ‘pearl of great price,’ for its cost is very serious.

John Foster, On the Aversion of Men of Taste to Evangelical Religion (VII.).

It is as possible for a man to worship a crocodile, and yet be a pious man, as to have his affections set upon this world, and yet be a good Christian.’ William Law.

References. IV. 4. H. Bonar, Short Sermons for Family Reading, p. 263.

Jas 4:6

‘Sometimes of late,’ wrote Carlyle to his mother, ‘I have bethought me of some of your old maxims about pride and vanity. I do see this same vanity to be the root of half the evil men are subject to in life. Examples of it stare me in the face every day. The pitiful passion, under any of the thousand forms which it assumes, never fails to wither out the good and worthy part of a man’s character, and leave him poor and spiteful, an enemy to his own peace and that of all about him. There never was a wiser doctrine than that of Christian humility, considered as a corrective for the coarse, unruly selfishness of man’s nature.’

Satan suggested today that I could never have a high place in heaven: and this proud imagination vexed me till the Lord showed me reason to be contented if I got to heaven at all.

Dr. A. A. Bonar, Diary, p. 16.

Jas 4:6

Pride and humility are the two master-powers, the two kingdoms in strife for the eternal possession of man.

William Law.

References. IV. 6. W. R. Inge, All Saints’ Sermons, 1905-07, p. 143. Bishop Winnington Ingrain, A Mission of the Spirit, p. 178. Expositor (4th Series), vol. ix. p. 101.

Jas 4:7

Speaking in Mark Rutherford’s Deliverance (ch. VI.) of the ‘duty of duties to suppress revolt and to submit sometimes calmly and cheerfully to the Creator,’ the writer adds: ‘This surely, under a thousand disguises, has been the meaning of all the forms of worship which we have seen in the world. Pain and death are nothing new, and men have been driven into perplexed scepticism and even insurrection by them, ever since men came into being.’

Perfect reverence, or willing submission, implies love mere deference to power is quite another thing, and not religion at all.

W. B. Rands, Memoirs of Henry Holbeach , II. p. 66.

Jas 4:7

As it is said that ferocious animals are disarmed by the eye of man, and will dare no violence if he but steadily look at them, so is it when right looks upon wrong. Resist the devil, and he will flee from you; offer him a bold front, and he runs away. He goes, it may be, uttering threats of rage, but yet he goes! So is it that all the great, efficient men of the world are made.

Bushnell.

Rich, indeed, in moral instruction was the life of Charles Lamb; and perhaps in one chief result it offers to the thoughtful observer a lesson of consolation that is awful, and of hope that ought to be immortal, viz. in the record which it furnishes, that by meekness of submission, and by earnest conflict with evil, in the spirit of cheerfulness, it is possible ultimately to disarm or to blunt the very heaviest of curses even the curse of lunacy.

De Quincey, Charles Lamb.

References. IV. 7. J. E. Wakerley, Preacher’s Magazine, vol. v. p. 34. Spurgeon, Sermons, vol. xxii. No. 1276. J. Bunting, Sermons, vol. i. p. 151. IV. 7, 8. G. Bellett, Parochial, Sermons, p. 124. IV. 7-10. Spurgeon, Sermons, vol. xxiv. No. 1408.

Jas 4:8

Man flows at once to God when the channel of purity is open.

Thoreau.

Jas 4:8

So high as a tree aspires to grow, so high it will find an atmosphere suited to it.

Thoreau.

Reference. IV. 8. Spurgeon, Sermons, vol. xlviii. No. 2795.

Jas 4:9

‘Our sadness,’ wrote Thoreau in one of his letters,’ is not sad, but our cheap joys. Let us be sad about all we see and are, for so we demand and pray for better.’

Jas 4:11

Those who themselves need the charitable judgment of other people should above all things be lenient in their own judgments. For my part I consider the best and most finished type of man to be the person who is always ready to make allowances for others, on the ground that never a day passes without his being in fault himself, yet who keeps us clear of faults as if he never pardoned them in others.’

Pliny the Younger.

Reference. IV. 11. J. Weller, Christian World Pulpit, vol. xlvii. p. 356.

Jas 4:12 ; Jas 5:16

I wonder what proportion our secret intercession bears to our open criticism. 1 should fear it was very little; for I cannot help fancying that if we prayed more we should feel that we prayed so little, that we should not dare, for shame’s sake, to talk at all.

F. W. Faber, All for Jesus, p. 124.

Jas 4:12

Listen to an hour of conversation in any Christian company. How much of it turns almost of necessity, as it would seem, on the action and characters of others! The meaning of judging others appears to be this: the judgment-seat of our Divine Lord is, as it were, already set upon the earth. But it is empty. It is waiting for Him. We meanwhile, unmannerly and unbidden, keep ascending the steps, enthroning ourselves upon the seat, and anticipating and mimicking His judgment of our brethren.

F. W. Faber, Growth in Holiness, pp. 91, 92.

References. IV. 12. Expositor (5th Series), vol. vi. p. 5. IV. 13, 14. Bishop Bethell, Sermons, vol. i. p. 302. IV. 13-15. C. M. Betts ( Eight Sermons ), p. 26. IV. 13-17. Spurgeon, Sermons, vol. xxxviii. No. 2242.

The Two Agnosticisms

Jas 4:14

Here is an instance of real agnosticism. We find that instance in the period of time which we glibly talk of as tomorrow. No man has seen tomorrow, no man can see tomorrow, tomorrow is not within the visual line, and is not within the line of calculation unless the line be approached religiously. We have no right to speak about tomorrow as if we had any lien upon it or any right to its possession and enjoyment. We can only enter the sanctuary called tomorrow by the gate Beautiful, the gate of God’s temple, the portal of the sanctuary of the Eternal. When we speak of tomorrow we should speak in an undertone; when we speak of the coming time we should whisper to ourselves lest we disturb some avenging ghost who is jealous of being spoken about without the customary and established sanctions. This is to change the whole range and tenor of conversation. We have to be religious even in making appointments.

I. Let us personalise the morrow; let us no longer think of it as some mere grade or shadow of time, let us rather regard it as a personality, a presence, looking at us though we cannot look at it; and the contention of the religious thinker is that tomorrow is in its own way and degree as great a mystery as God. That is the reflection which rebukes me when I want to settle down upon the swamp which by a falsification of realities I call the rock of agnosticism. I will take you away from the metaphysical and the supposedly distant and transcendental, and. I will shut you up with your own days; you have today and yesterday and tomorrow, I will bring you into the court and ask you, Have you seen tomorrow? do you know what shall be on the morrow? are you sure there will be a tomorrow? are you sure you will live to see it? Let us no longer have the drivel talk about not being able to know God even if there is a God until we are prepared to apply our own foolish reasoning to the spirit, the spectre, called tomorrow, unseen, invisible. It may come so may God!

II. If I reject God upon the grounds which have been indicated I shall also reject the next harvest that is supposed to be coming. I want to show by these simple illustrations how vast an area is covered by the not-knowing and the supposed not-knowableness of God. Has any man seen next harvest? Yesterday has not pledged tomorrow; ten million harvests have not pledged the next harvest, and even if it were bound by a written and sealed oath, so far as men are concerned nobody can say that by some operation of socalled nature the whole world may not be blown away in white ashes, so that there shall be neither husbandman nor farmer, neither sower of seed nor swinger of scythe and sickle.

III. Even suppose that we do not know tomorrow, it is unwise to exclude it from our thought. Even suppose that we do not know God, and cannot know God unto perfection, we are not therefore made wise by extruding Him from the temple of our thought. The not-knowable may be the true wisdom, and we are not able to know what we do know until we properly appreciate the not-knowable.

I believe that God has revealed Himself to the mind and heart of man; I do not believe that man has found out God, but I believe that God has found out man.

Joseph Parker, City Temple Pulpit, vol. I. p. 20.

What Is Your Life?

Jas 4:14

These may be said to be two ways of looking at life, each of which finds favour just now with a wide circle of people. First, the theory that life is everything and eternity nothing, and secondly, The theory that life is nothing and eternity everything. Now, those who hold the first of these, object to the time-view of life altogether. The strength of this school is in their great view of life: their weakness and error, in their little view of time. The second view is the more antiquated, perhaps the more illiterate. Life, with it, is nothing at all. Eternity is the great thing. The strength of this school is that it recognises eternity: its weakness, and its great error, that it refuses to think of life and spoils the thought of eternity for those who do. The man who is really concerned to live well must possess himself continually of the thought that he is not to live long.

If we were to go over the conceptions of life which have been held by great men in succeeding ages of the world, we should find scarce anything new, scarce anything which the Bible had not used before. There lie scattered throughout this Book no fewer than eighteen of these answers, and all in metaphor, to the question, ‘What is your life?’ It is.

A tale that is told.

A pilgrimage.

A swift post.

A swift ship.

A handbreadth.

A shepherd’s tent removed.

A thread cut by the weaver.

A dream.

A sleep.

A vapour.

A shadow.

A flower.

A weaver’s shuttle.

Water spilt on the ground.

Grass.

Wind.

Nothing.

Generally speaking, the first thing to strike one about these images is that they are all quick things there is a suggestion of brevity and evanescence about them, and this feeling is so strong that we might fancy there was only one answer to the question, What is your life? namely, Your life is short. But if we look closer at them for a moment, shades of difference will begin to appear, and we shall find the hints of other meanings as great and striking and quite as necessary to complete the conception of ‘your life’. Three of these metaphors give this answer:

I. Your life is a very little thing. (1) A shadow. It is unreal, it is illusory. (2) A shepherd’s tent removed. (3) A tale that is told.

II. There is next another set of metaphors which bring out the more common answer that life is a short thing. It is a handbreadth: a weaver’s shuttle; nothing; an eagle hasting to the prey; a swift post; a swift ship.

III. The next thought is so closely allied to this that one can scarcely separate it but for convenience. It suggests the idea of transitoriness.

IV. Life is an irrevocable thing. Our book has a wonderful metaphor for this ‘water spilt upon the ground which cannot be gathered up again’.

V. Life is an uncertain thing.

Henry Drummond. The Ideal Life and other Addresses, p. 235.

Human Life, Perishing and Immortal

Jas 4:14 ; 1Jn 2:17

These passages indicate the solemn and arresting paradox which is presented by every child of man. On the one hand, he is a fragile and transient phenomenon; on the other he may be the co-worker with his Creator, and sharer of His immortality. That paradox, thus stated, only exists, of course, for those who regard humanity from the religious point of view; but, though in less awful form, it must needs present itself to every reflective observer of human life. Religion does but offer an explanation of an enigma which itself admits of no dispute. For the contrast between the grandeur of man’s designs and the permanence of his achievements, on the one hand, and his physical weakness and the pitiful shortness and insecurity of his life on the other, cannot be avoided or explained away. Very powerfully, yet with characteristic quaintness, the certainty of death was pressed on his hearers by the most eloquent of Deans of St Paul’s, in a sermon which was preached in Whitehall on the first Friday in Lent, 1630. It was the last sermon which Donne preached, and men afterwards commented on the singular fitness of the subject, and the extraordinary solemnity of the preacher: ‘This whole world is but an universal churchyard, but one common grave, and the life and motion, that the greatest persons have in it, is but as the shaking of buried bodies in their graves by an earthquake. That which we call life is but a week of deaths, seven days, seven periods of our life spent in dying; a dying seven times over, and there is an end. Our birth dies in infancy, and our infancy dies in youth, and youth and the rest die in age; and age also dies, and determines all.’

I. This note of sombre severity is now rarely heard. The modern preacher has caught so much of the secularist tendency of the time as to avoid everything which might seem to suggest some belittlement of the urgent claims of the present. Yet I must needs think there is an element of weakness in this avoidance of those solemn and elementary facts, which are, when all is said, the grand determining postulates of the religious life. For indeed, the claims of the present are not likely to be appraised rightly until they are seen in connection with a vivid and abiding consciousness of the transiency of all terrestrial things, nor is the real importance of the present perceived until it is seen in relation to a future which stretches illimitably beyond the grave. Forgotten myriads who have lived on this earth before us seem to offer their piteous and unavailing protest; and we perforce make our own their melancholy words: ‘Our name shall be forgotten in time, and no man shall remember our works; and our life shall pass away as the traces of a cloud, and shall be scattered as a mist, when it is chased by the beams of the sun, and overcome by the heat thereof. For our allotted time is the passing of a shadow, and our end retreateth not.’

II. Turn to the more inspiring message of St John. He, perhaps, is also living in a great city; but, unlike St James, he has been carried far from the scenes of his youth, and is ending his life among men of alien speech, and strange worship. Ephesus, as he knows it, is one of the most famous cities of the Empire. It is a flourishing seat of world-wide commerce: an important political centre; above all, one of the sacred places of paganism to which from far and near pilgrims gather for worship. Wealth abounds and the culture which wealth enables. Ephesus is glorious with buildings and statues. A magnificent and sensual superstition utters itself in the great temple of Artemis and excites the minds, while it pollutes the lives of a numerous and fanatical population. In Ephesus also, scarcely regarded amid so many larger and more arresting features, there is a Christian Church in which Apostles have preached and saints have lived and died. St. John is the last of the comrades of Christ; and, ere he in turn passes from sight, he sets his pen to paper in order to give a final message to his brethren in the Faith. He feels the strange power of the mighty moving city; he fears the attraction of its crowded various life; he sees through its pompous and confident prosperity; and he points his children in Christ to the veiled and greater life which has been brought to them through the Gospel.

III. ‘Follow Me.’ These are words that shatter all our pessimism as we stand amid dead and dying things. So much is the mark of decay upon it. So much of what once was vigorous and vital is now felt to be decadent. There is so much to regret in what is slowly and inevitably vanishing. The backward currents drag at our feet. They suck us down towards the melancholy seas that moan out their sorrow for all that has been lost. We might so easily surrender ourselves to the sad refrain of the preacher: ‘All go to one place. Nothing stays. All are of the dust. And all turn to dust. As the one dieth so dieth the other. Vanity of vanities.’

If our hopes were limited by earthly horizons we could hardly fail to yield to the cold clutch of death. We should lose heart. We should go under with that which perishes. We should have the sentence of death in ourselves.

But through it all a voice rings like a trumpet, ‘Follow Me’. ‘Follow on.’ There is more to come than has ever yet been seen. There is a new task to open on us, a new race to be run, a new day to dawn, a new victory to be won. Christ holds in Himself the potency of a better and fairer earth than all that we are losing. He can bring into being a purer humanity than we have yet dreamed of. There shall be cities built free from ancient wrongs, and sweet and clean and wholesome boys and girls shall be playing in their streets without a fear. There shall be a day when they shall not hurt or slay in all God’s Holy Mountain. There are golden years ahead and a new heaven and a new earth. Let the past go, there is better to come.

This is no vague fancy without reason or support. For Christ is already King and Lord. Already He is on the throne and holds the keys of death and hell. Already He possesses the powers that can achieve what He promises. He is sufficient for it all. We have our grounds for trusting Him. We know His redeeming efficiency in our bodies and in our souls. He can do all things; for He can do for others what He has done for us.

H. Hensley Henson, Christian World Pulpit, vol. LXXIX. p. 22.

Jas 4:14

Life is a series of surprises, and would not be worth taking or keeping, if it were not. God delights to isolate us every day, and hide from us the past and the future.

Emerson, on Experience.

‘It is one of the most solemn things I do,’ he said to one of his children, who asked him why, in the title-page of his MS. volume of sermons, he always wrote the date only of its commencement, and left a blank for that of its completion, ‘to write the beginning of that sentence and think that I may perhaps not live to finish it.’

Stanley’s Life of Dr. Arnold, II. 269.

It costs me many a pang when I reflect that I shall probably never have resolution enough to take another journey to see this best and sincerest of friends, who loves me as much as my mother did! but it is idle to look forward what is next year a bubble that may burst for her or for me before even the flying year can hurry to the end of its almanack!

Horace Walpole’s Letters (7th September, 1769).

Compare the abrupt close of Sir Walter Scott’s Journal, which breaks off suddenly at the moment of his illness in 1832, with the unfinished sentence: ‘We slept reasonably, but on the next morning ‘

Jas 4:14

I cannot laud this life, it looks so dark; dream of a shadow, go:

God bless you, I shall join you in a day.

Tennyson, ‘To Rev. W. H. Brookfield’.

Jas 4:14

All that belongs to the body is a stream, and what pertains to the soul is a dream and vapour, and life is a warfare and a stranger’s sojourn, and after-fame is oblivion.

Marcus Aurelius.

In looking back, it sometimes appears to me as if I had in a manner slept out my life in a dream or shadow on the side of the hill of knowledge, where I have fed on books, on thoughts, on pictures, and only heard in half-murmurs the trampling of busy feet, or the noises of the throng below.

Hazlitt, on The Fear of Death.

References. IV. 14. Spurgeon, Sermons, vol. xxx. No. 1773. J. Parker, City Temple Pulpit, vol. i. p. 20. W. J. Knox-Little, Christian World Pulpit, vol. xlix. p. 201. L. D. Bevan, Sermons to Students, p. 187. Reuen Thomas, Christian World Pulpit, vol. lii. p. 211. F. St. John Corbett, The Preacher’s Year, p. 112. C. Perren, Revival Sermons in Outline, p. 237. J. N. Friend, Preacher’s Magazine, vol. xviii. p. 220. J. Aspinall, Parish Sermons (2nd Series), p. 199. H. H. Henson, Christian World Pulpit, vol. lxii. p. 1.

Jas 4:15

Lord, when in any writing I have occasion to insert these passages, God willing, God lending me life, etc., I observe, Lord, that I can scarce hold my hand from encircling these words in a parenthesis, as if they were not essential to the sentence, but may as well be left out as put in. Whereas, indeed, without them all the rest is nothing; wherefore hereafter I will write these words full and fairly, without any enclosure about them. Let critics censure it for bad grammar, I am sure it is good divinity.

Thomas Fuller.

Jas 4:17

‘This year,’ wrote Dr. Andrew Bonar once in his Diary, ‘omissions have distressed me more than anything.’

Reference. IV. 17. G. W. Brameld, Practical Sermons (2nd Series), p. 267.

Fuente: Expositor’s Dictionary of Text by Robertson

“What Is Your Life?”

Jam 4:14

The question may be asked in many tones. It may be asked rebukingly, pensively, comfortingly; we may throw into the inquiry a tone of music and most solemn wonder. There is no doubt as to how the question was asked by the Apostle. He was taking a rather humbling view of life. He was addressing certain persons who were boastfully saying, “To-day, or tomorrow we will go into such a city, and continue there a year, and buy and sell, and get gain,” descendants of the man who pulled down his barns and built greater in his dreams, and who said to his soul, Soul, thou hast much goods laid up for many years; take thine ease. But God said unto him, Thou fool! between to-day and tomorrow stands this night: for that you have made no provision. The Apostle rebukes the boasting buyers and sellers, saying, “Ye know not what shall be on the morrow.” That is as great a mystery as God. Yet we are troubling our little heads about God, as who should say, If we could only come to some satisfactory theory about God, we should be good. Oh, slow of heart, you come to some satisfactory theory about tomorrow! It is not in existence; yet it is old as eternity and assured as the throne of God. Do not pretend to be impiously or piously religious upon all the great conceptions and outlooks of faith, as who should say, If we could but master these, what wonderful men we should be! Look to yourselves; handle the mysteries that are round about you; when you have adjusted these you may proceed to the higher forms in the school of God. The Apostle tells the boasting programme writers that their life “is even a vapour.” Here James stern, moral, maxim-loving James becomes almost poetical. When such a man is poetical there is often a wondrously graphic touch about his utterance. Saith James, Your life it is even a vapour, a curling cloud of smoke, a mist that appeareth for a little time, then vanisheth away: what ye ought to say is, “If the Lord will”; ye should connect yourselves with the greatest ministries of the universe, ye should lay on to your souls the currents and fountains of heaven; ye ought to be great speakers, and not little boasters; ye ought to make your morrow’s journey contingent on the goodwill of the good Lord. Thus would James have us religious in everything. He would have no loose talk about tomorrow; in the very midst of our boasting he rebukes us by telling us that we are handling a vapour. That is no doubt the immediate Apostolic suggestion.

Yet may we not use the words on a larger base, and for another, yet not wholly unkindred, purpose? May we not read the suggestion in another tone? What is life? what a mystery, what a tragedy, what a pain, what a feast, what a fast, what a desert, what a paradise: how abject, how august is man! It may not have occurred to some of you, as it has of necessity occurred to those of us who are called to preach, that there is hardly a more appalling and pathetic spectacle than a promiscuous congregation. We do not see life in its individuality, but life in its combinations and interrelations of most delicate, subtle, suggestive, and potential kind. When we begin to take the congregation man by man, what a sight it is! The old, and the very young; the pilgrim going to lay his staff down, tired of the long journey, and the little child sitting on its mother’s knee: the rich man whose touch is gold, the poor man whose most strenuous effort is his most stinging disappointment; men who are doomed to poverty, men who never have a holiday; if they were absent one day it was that they might crowd two days’ work into one when they went back again; and men who have never been out of the sunshine, before whose sweet homes there slopes a velvet lawn. What is your life?

Then, if we go a little farther into the matter, the audience becomes still more mysterious and solemn. What broken hearts are in every congregation, what concealed experiences, what smiles of dissimulation! as who should say, We are happy; yes, we are happy, we are happy. The protestation is its own contradiction. There is a protesting too much. There are griefs that cannot be shared, burning griefs, griefs that weep inwardly, so that we never see a tear, and therefore would never suspect what a sorrow it is that is eating out the soul. There are purposes that no man can explain, and yet they are influential factors in life: because they cannot be explained they often invest a man’s life and policy with a kind of mystery, that brings him under many a needless suspicion. If the poor soul could only tell out all its plans, all its purpose, the mystery would be shot through and through with light, and men would no longer painfully wonder at the ambiguity, nay, the very duplicity and falsehood of certain lives. But who can explain a half-formed plan? Who can call into his heart’s confidence all his friends when his heart has not made up its own scheme? He will not have an inward parliament then, he does not want the matter to be talked over by many tongues; he is thinking, dreaming, scheming, and, saith he to himself, When I have perfected this, then I will tell my friends, and they will rejoice with me. Meanwhile, he is under suspicion; he is supposed to be a dark-minded man; he is understood to be a person whom you can never fathom; whereas, in the soul of him, he is frank as a child, white as the snow, has no unkind or malign feeling or purpose towards any living creature, but he is so constituted that he cannot take men into half-confidence or make them sharers of partial mental operations.

If we go a little farther into the matter, what minister can read his congregation through and through? Men are not what they seem. That man, so good-looking, so well-dressed, so well-behaved, has a thirst within him that vineyards could not quench. He speaks gently, courteously; he is indeed through nine-tenths of his constitution an honest, good soul; but even he dare not tell his own mother what an unquenchable fire he carries. He thirsts for drink. He dare not go to God’s own sacrament lest some whiff of the intoxicating fluid should cause that inward fire to blaze out of him, and he would go down to the very mouth of hell enwrapped in flames. Who suspects him? No man. He has never told the dreadful secret. We should be careful how we turn such things into matters of frivolity. We should be ready to surround that man, not ostentatiously, but subtly and sympathetically, and hold him up in every good desire. When that man utters a poor, stumbling prayer, he utters an eloquence that moves all heaven; its feebleness is its omnipotence. Another man can hardly trust himself to touch money that is not his own, because he was born a robber. I do not blame him so much as I might blame some of his ancestors, if I could trace his heredity. The man was born so; it had been good for him if he had never been born, if he had lived in some other sphere, and never set foot upon this tempting earth. We cannot hear him tell the tale, for he never tells it; all the while he is saying to himself, I long to steal, to plunder: how can I keep this hand out of other people’s treasure? Yet still he sits in God’s house; when he sings a hymn he sings it honestly; when he bows his head in prayer it is to seek real help from heaven. We cannot tell what we are. Every man has his own secret: the heart knoweth his own bitterness. Everywhere it would seem as if the signature of the devil were a very vivid impress on the human heart. And even in God’s house, are men who unknowingly gamble. They could even take part in a demonstration against gambling, and still practise the mean device and imposition an imposition which tells heavily upon themselves. These men are not known; if they were known, they are not to be so much blamed as we might in some moods suppose: we must know more about the cases before we are so lavish with our judgments and rebukes. Man is a mystery to himself, to others, mostly to himself. God is judge. Who art thou that judgest thy brother? Thou dost not judge thy brother, thou dost judge the law. You cannot offend against a man without offending against God; you cannot be harsh with a fellow-creature without inflicting an impious criticism upon the government of the universe. How many men burn with eternal fire! And all these things unrevealed, un-confessed, unacknowledged. Yet, looking upon a promiscuous concourse, one would say, How respectable, how intelligent, how delightful to meet such people! The terms are not wholly to be condemned. There may be much justice in the use of such terms, and yet to him who can see us through and through, what a sight we present! Blessed be his name, his eyes only can see us, and blessed be his love as written red on the Cross, those eyes are eyes of pity.

The only power that can touch all these classes and conditions is the gospel of Christ. No lecturer upon any limited subject can touch a whole congregation in its deepest and most painful and tragic experiences. No lecturer on astronomy can search the heart. Science holds no candle above the chamber of motive, passion, deepest, maddest desire. The gospel of Christ covers the whole area. How does it cover the whole area of human experience? First as a hope. Blessed be God, that is a gospel word. Christianity does not come down to men with judgment and fire, and burning; the gospel is not an exhibition of wrath, retaliation, vengeance: the gospel is love, the gospel says to the worst of us, For you there is hope; I know you, I know all the fire that burns in you, all the temptations that assail you, all the difficulties that surround you as with insurmountable granite walls: I know them all, and, poor soul, I have come with good news from God, good news from Calvary; I have come to say, Hope on, for there is a way to reconciliation, and pardon, and purity, and peace. Then the gospel comes covering the whole area, not only as a hope, but with co-operation. If we might personify the case, the gospel would thus address man: I have come not only to tell you to hope, but I have come to help you to do so; the work is very hard, and I will do most of it; what you have to show is a willing heart, an earnest disposition, and, come now, together we shall work out this salvation of yours. Work out your own salvation with fear and trembling: for it is God that worketh in you, with you, for you: we are fellow-labourers with God. And then there is a third consideration, without which the case would be incomplete. Christianity, or the gospel, is not only a hope, and co-operative, it is a discipline. You always come upon the strong word in a great appeal. It is not all tears; you come upon the backbone, upon the line of iron, upon the base of rock. So the gospel comes to us as a discipline, and says, Having then, dearly beloved, these promises let us purify ourselves, even as God and Christ are pure; now for work, self-criticism, self-restraint, self-control, now for patient endeavour: cheer thee! It is a gospel word. Gospel calls mean gospel helps.

Who knows what life is? It is the secret of God. Up and down the mountains and valleys of the soul there are countless millions of germs waiting for the sunshine, and the dew, and all the chemistry of the spiritual kingdom; and out of these germs will come inventions, discoveries, new policies, novel and grand suggestions, heroisms undreamt-of, evangelisations and civilisations that shall eclipse the proudest record of time. Every evil thought you have kills one of these germs. When you long to gratify some illicit appetite, you have killed part of your soul. He that sinneth against me, saith Wisdom, wrongeth his own soul. He is a millionth part dead: the germ that might have meant a grand discovery has been extinguished, burned in hell. Every time you give way to an unholy passion you disqualify yourself to pray, yea even to think soberly and wisely. A continual process of self-murder may therefore be going on in a man’s soul. We do not need the bare bodkin or the hemp thread to put an end to life: bad thoughts are murderers; evil desires take the soul out of the soul; the fever within does not boil the blood, it burns the soul.

What is life? A mystery, a seedhouse, a sensitive treasure. What is life? It is the beginning of immortality. The dawn is the day: the child is the man. We do not wait till the child becomes old before we recognise him; when he is born we write him down among the treasures of the nation, and the nation takes charge of the child. It does not belong to one man or to one woman, it belongs to the total humanity of the nation. Will you expose the little creature and let it die? You will be hunted; blessed be God, you will be hunted down, and for that life you must answer. But it was a little life. The emphasis is not upon “little,” but upon “life.” There is no little life in any sense that implies insignificance or contemptibleness. So we have in us but a child-life, an infantile spark, quite a little beginning; but it is a beginning, and the grandeur is not in the word “little,” but in the word “beginning.” And, because we have this consciousness of life within us we ought to have a corresponding sense of responsibility; and to answer great appeals we ought to connect ourselves with the vital currents of the universe. Why take this little life and say we will handle it ourselves? As well take a bulb out of the earth and say, We will grow this without the earth and without the sun. We cannot: neither can we grow our own life into fruition and beauty and completeness unless we be associated with the currents of the universe. What are they? gospel currents, Christian vitalities, spiritual ministries, in a word, God the Holy Ghost. “Marvel not that I say unto you, ye must be born again.” This is time, little time; but little gates may open great estates, small doors may open great palaces. This is the time-gate, but it swings back upon the infiniteness of God’s eternity. It is high time to awake out of sleep and to realise the tragedy, the grandeur, and the responsibility of life. He who loses time loses eternity.

Prayer

Almighty God, do thou form within us the Son of God, the Hope of glory, the Teacher of all wisdom, the Light of all truth. We bless thee for the mystery of motive, we thank thee for the outcome of conduct; we cannot understand these things, but may we yield ourselves to all holy ministries that at the end under thine own hand we may be perfect men in Christ Jesus. We bless thee for what little has been done in our shaping and formation and direction; we thank thee if we have begun the alphabet of good behaviour: help us to read on steadily, to work on patiently; say to us by thy Holy Spirit, In your patience ye shall win yourselves. We desire that this prize may be ours; we would not hold our prizes in our hands, we would have ourselves as our victories, we would be delivered to keep the truth. We bless thee for these aspirations; once our eyes were in the dust, now they are lifted up and they at least see the outline of the stars; may we look steadfastly and eagerly from the Cross, and by-and-by, like our Lord, we shall see heaven opened, and in the opening heaven we shall forget the dying earth. The Lord help us to live wisely, purely, nobly, usefully; may we be living epistles, may we write the gospels again in holy conduct; may men take knowledge of us that we have been with Jesus and have learned of him; may we remember in all things that, by our very profession, we represent the Son of God. Where thou has sent great affliction thou wilt not neglect to send great comfort; thou hast a voice which can be heard even in the cloud; thou canst divide the great sea, and rebuke the deep river, and cause the mountains to disappear from before thy pilgrims. Amen.

Fuente: The People’s Bible by Joseph Parker

V

GENERAL ADMONITIONS AND APPLICATIONS

Jas 4:1-5:20 .

We will not examine the seventh general head of the analysis. James 4-5 consist of general admonitions and applications. In chapter 4 we have five of these. First, he speaks concerning the swaying of the passions, and shows that inordinate lusts originate strife and nullify prayer. The letter of James is remarkable for its analysis of human action. In tracing things to their fountain head, just as he traces sin in the abstract, so here he traces strife and faction in the concrete that when we covet things contrary to God’s law this lust leads us to make war upon all who oppose our selfish ends. The evil of yielding to these inordinate desires is manifested in the fact that a man’s prayers are unanswered. He comes before God with his petitions, but God does not hear him. He is not seeking God’s glory. He is not seeking God’s will, but he is seeking that he may obtain things to be consumed upon his appetites, and on this account his prayers are unanswered.

In the next place James shows that friendship with the world is enmity to God. With all the clearness of our Lord himself, who taught that we cannot love God and mammon, he sets forth the fact that one who seeks the friendship of the world is guilty of spiritual adultery. Spiritual adultery is idolatry. The soul has been espoused to Christ. To seek our greatest pleasure and happiness in the world is to be guilty of marital infidelity.

Just here we come upon two difficulties. In Jas 4:5 the common version reads, “Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy?” The new version reads, “Or think ye that the scripture speaketh in vain? Doth the spirit which he made to dwell in us long unto envying?” The first difficulty is in finding the scripture which, according to the old version, James seems to quote. Commentators are unable to find any passage of scripture which reads, “The spirit which dwelleth in us lusteth to envy.” Indeed, there is no such scripture. Then to what scripture does James refer? Some have supposed that he referred to a scripture showing that the friendship of the world is enmity with God. This could be obtained from Matthew’s gospel, but that gospel was not yet written. And it is hardly probable that James has a back reference. We must look further on to find the scripture, and we do find it in the restatement at the close of verse Jas 4:6 : “Wherefore the scripture saith, God resisteth the proud, but giveth grace to the humble.”

Our next difficulty on that verse consists in determining what spirit is meant when it says, “Doth the spirit which he made to dwell in us long unto envying?” In other words, does it refer to the Holy Spirit dwelling in the Christian, or does it refer to our own spirit? If we interpret it to mean our own spirit, then this is the idea: Those men whom James is rebuking were justifying their envyings and strife by charging it to God, since the envyings arose from the spirit which he made to dwell in them; that is, they were naturally so constituted that they could not help this envying. Hence, James would meet this statement by asking, “Does the spirit which he made to dwell in us long unto envying?” His form of question indicates a denial. Supported by his next statement, “But he giveth more grace”; that is, “suppose you say your envying comes from your corrupt soul; God did not corrupt your soul, and even though God did corrupt it, the corruption is your fault or Adam’s fault; yet there is no justification for yielding to it, since he has promised grace with which to overcome this envying, and the grace is stronger than the depravity.” If, however, we make the spirit that dwelleth in us mean the Holy Spirit, then the meaning, must be this, according to the marginal rendering: That Spirit which he made to dwell in us yearns for us, even unto a jealous envy. This follows the idea that the Lord God is a jealous God; he will brook no rival. And if the soul commits adultery by seeking the friendship of the world, it provokes the jealousy of the Spirit which he made to dwell in us. While the passage is exceedingly difficult, my own impression is that the first meaning given is the better one.

We now come to some of the most important directions in the Word of God (Jas 4:7-10 ), which reads as follows: “Be subject therefore unto God; but resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double-minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourself in the sight of the Lord, and he shall exalt you.” This expression gives the means by which we obtain control of our passions, and by which we resist the enticements of the world. This text is twice expounded in the author’s first book of sermons. It constitutes a marvelous theme for a revival meeting. It shows that we must be under one leader or the other God or the devil. It not only calls upon us to resist the devil, but assures us that we have the power to resist him and turn him to flight. It is an exhortation to contrition, repentance, and faith. The contrition is expressed by the words, “Be afflicted, and mourn, and weep. Humble yourself in the sight of God.” The reformation following repentance is expressed by cleansing of the hands from sin and purifying the heart from double-mindedness; the faith is expressed by submission to God.

It is greatly to be feared that much of the preaching of modern times has lost its depth and power. The plow does not run deep enough. There is no deep conviction of sin. There is no mourning for sin such as we find set forth in Zec 13 . We find our way to a modern profession of religion, dry-eyed. There is no weeping in it. And hence, feeling ourselves to be but little sinners, we need only a little Saviour.

The next admonition relates to censoriousness that spirit that continually judges another. Here James follows, as almost throughout the epistle, our Lord’s great Sermon on the Mount where he says, “Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured unto you.” The censorious spirit, says James, violates the law of God and usurps the divine prerogative of judgment. There is one Judge and one Law maker.

From the evil of censoriousness he passes to consider the evil of the commercial spirit, a sin of which the Jews of the dispersion were pre-eminently guilty. It is true that their several captivities led to the deportation of many thousands of their people in different ages of the world. But a mightier power than the Assyrians, mightier than Nebuchadnezzar, mightier than Pompey, deported the Jews from their own land, and this was the spirit of trade. Cut off from the great honors of a free national government, all of their energies were turned to money making. Their merchant ships were on every sea; their peddlers in every land. As they were then, so they are now. James does not condemn commerce. They presumed on the uncertainty of the future and ignored God. Without counting on the brevity of human life and their ignorance of what a day might bring forth, without considering the providence of God, the Jew, incited by his love of trade, would say in mapping out his plans, “To-morrow we will go into this city, and spend a year there, and trade and get gain.” James said they should have said, “If the Lord will, we shall both live, and do this or that.” His teaching harmonizes with the old proverb, “Man proposes, but God disposes.” The recklessness evinced by the Jews of the dispersion in yielding to a commercial spirit which took no account of time or the brevity of life or of the government of God in less degree characterizes the traders of the Gentile world today. Men leave God out of their calculations. Men consider not their own frailty or the uncertainties of life.

Jas 5 also is devoted to five applications of these admonitions. The first is a denunciation of the rich. Of course he means the Godless rich, and what he says is more needed now than when he said it. He sees the miseries of the rich coming upon them. They accumulate more wealth than they can use, and hence become corrupt. In their strenuous desire to become wealthy, they disregarded the rights of their employees. The men whose money made their wealth are treated as machines or as dumb brutes. The cry of the toilers goes up to the Lord of hosts, just as the Israelites in bondage in Egypt cried out and God heard their cry and came down to intervene. They are warned that they are sapping their virility by delicate living, and that in their greed to amass fortunes, they have not hesitated to kill the righteous. The pages of modern magazines and newspapers are ablaze with denunciations of millionaires and syndicates and their measures. Political parties are aligning themselves upon the issues raised between the rich and their employees, or between the rich men and the people who have been robbed by their methods of trade.

The general theme of this letter is patient endurance of affliction. In Jas 5:12 we have this language: “But above all things, my brethren, swear not, neither by the heaven, nor by the earth, nor by any other oath: but let your yea be yea, and your nay be nay; that you fall not under judgment.” James is not talking at all about oaths that one takes in a court room, nor oaths unto God, but he is discussing the question of the outlet of our emotions when we are in great trouble or great joy. He says that if we are in great trouble, we should not swear. Notice how common it is for men who are afflicted to curse. And in the same way some people, when they are very happy, give an outlet to their emotions in swearing. The thought of James is this: In the deep emotions which come to a human being in the vicissitudes of his life, never let swearing be the outlet.

Then he goes on to tell what shall be the outlet. He says, “If any of you are suffering, don’t swear, but pray. Let prayer be the outlet.” Again, if filled with great joy; if the heart is bubbling over with happiness, how may one keep from making a mistake in the outlet of these emotions? James says in that case, “Sing psalms.”

We will be sure to misinterpret this letter unless we understand what his object is. The object is to show both negatively and positively what outlet shall be given to the emotions when one is greatly stirred up, either from afflictions or joy. Just at the point of great suffering or great joy comes a danger. What are you going to say? Are you going to swear or pray or sing psalms?

James now comes to a case of sickness. “Is any among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord: and the prayer of faith shall save him that is sick, and the Lord shall raise him up; and if he have committed sins, it shall be forgiven him.”

The first thought in connection with the scripture is the word, “elders.” Carefully note these scriptures: Act 11:30 , which precedes in time James’s letter; Act 14:23 ; Act 15:2 ; Act 15:4 ; Act 15:6 ; Act 15:22 ; Act 16:4 ; Act 21:18 . No one can read these passages about the elders without noting that there is a distinction between a layman and an elder that the latter has an office that he occupies a representative position. In the pastoral epistles there are many references to elders, and the term elder, (Greek, presbuteros ,) is used interchangeably with episkopos , “bishop” or “pastor,” showing that an elder was a preacher. The only difference I see between the New Testament churches and the Baptist churches of the present time upon that subject is that at the present time Baptist churches pay no sort of regard to any sort of elder in their church unless he is their pastor. In the New Testament churches the preachers of the church, those who had been set apart as God’s ministers, though only one of them could be pastor of the flock, yet every one of the others was treated as an officer of the church of Jesus Christ and entitled to consideration. In Acts II when Paul and the bishops took that collection to Jerusalem, they turned it over to the elders. If a man is sick let him send for the elders of the church. Good commentators see in that direction that when the elders respond to that invitation they come in a representative capacity. It is as if the church had been assembled to pray for the sick man. The preachers come together and pray in the name of the church.

The next thing is, What do they do? This scripture says, “Let them anoint him with oil in the name of the Lord.” We come to this question, Was that oil to be used for medicinal purposes, as Dr. Eaton says in The Recorder, and as Dr. Winkler says in his Commentary on the Book of James I (A part of the “American Commentary,” and withal about the best commentary on James that I know.)

I cannot agree with these brethren. I don’t think that oil was used as a medicine. I think if there had been a desire to secure medical help, James would have said, “Send for the doctor.” But he says, “Send for the elders of the church and let them anoint him with oil.” Another reason why I don’t think oil was put upon the sick man for medicinal purposes is that while oil is a splendid remedy for some sickness, it is no remedy for a good many others. It is a good medicine when a man has a fever. The third reason is that it was not the oil that procured the recovery from sickness. It distinctly says that the prayer of faith and not the oil shall heal the man. It seems clear to my mind, then, that the anointing with oil was not to make doctors out of preachers.

Then it must have been used symbolically. A holy anointing of oil was poured upon the heads of kings, prophets, and priests, and this oil signified the influence of the Holy Spirit. Jesus Christ is the Anointed One. He is not anointed with the symbolic oil, but with what the oil symbolizes. I think, then, that the use of the oil was symbolic of the accompanying power of the Holy Spirit, just as the laying on of the hands in ordination is a symbolic act. It symbolizes the descent of the Holy Spirit on the man ordained, to qualify him for preaching.

Here is another question: Is James giving a direction for all times? In other words, is that direction binding upon us now? Or was it simply carrying out what is expressed in Mar 6:13 ? When Jesus sent out the twelve apostles and told them to heal the sick, cast out demons, the record says (Mar 6:10 ), “They anointed with oil many that were sick, and healed them.” That is to say, it was in the apostolic days a miraculous, divine attestation of those who employed it. And James is living and writing in the days of the apostles. He is the earliest of the New Testament writers. At that time the apostles were still living and had that commission of our Lord to anoint with oil and heal the sick, and that commission through the apostles comes to the church.

My own judgment is that James speaks of the miraculous attestation of the church, and when the attesting was complete, the sign ended.

I have never felt that an obligation rested upon me as a preacher to go to the sick and anoint them with oil in the name of the Lord in the expectation that they should be miraculously healed.

There are some good brethren who believe that this injunction was meant for all time, and so all along through the ages there have been those that held that the right thing to do with the sick was to send for the preachers and let the preachers carry out this injunction. I have never carried out the injunction because I did not believe the injunction rested on me. It is evident that this method of healing, a miraculous method, even in the days of the apostles, was not a constant thing. It was simply a sign occasionally used.

For instance, Paul says, “I left Trophimus at Miletus sick.” Why did not he anoint him with oil and raise him up, if this was the standing order? To Timothy, who was in feeble health, he prescribes wine, not oil. Timothy was a teetotaler and did not believe he ought to touch ardent drinks. Paul says in this particular case, “Use a little wine for thy stomach’s sake.” Why did not he tell them to anoint Timothy with oil? Paul had a thorn in his own flesh) but he did not send for the elders of the church to come and anoint him with oil.

My point is that these were directions of attestation, a marvelous manifestation of the miraculous power of the Spirit of God for specific purposes, just as tongues were for a sign. But tongues were to cease, and miracles were to cease, and prophecies were to fail just as soon as they accomplished their object. That is what James refers to here.

But one may ask me if at the present time I pray for sick people to get well. I say, “Yes.” Prayer is to be kept up; prayer never ceases. The anointing with oil that was a symbol of the miraculous power may cease, but the praying does not cease, and I pray for sick people that if it be God’s will they may get well. In some instances they do get well, but in some instances it is not God’s will that they should get well, so they die. When a man is invited to pray for the recovery of a sick person he ought to do it, and he ought when he prays to submit the disposition of the matter to the will of God, otherwise it would mean that if a little band of praying people got together it would stop death over the world, which was not the purpose of God. We cannot escape death.

The Roman Catholic Church establishes upon this passage of James what they call the sacrament of “extreme unction,” one of the seven sacraments. When a Catholic is given up by his physicians, and he is in articulo mortis , they anoint him, and on account of his dying state they call it extreme unction the last anointing. The trouble about getting that from this passage is that James prescribes a duty for recovery. They appoint a sacrament for the dying. The Romanist also tells us how that oil is to be made that it is valueless unless the bishop makes it and the priest anoints.

The Roman Catholic was at one time the state religion of England and continued so until the time of Henry VIII, and the Episcopalians retained in their ritual a great many things that had been handed down to them through the Romanists. Here is what their prayer book says must be done when a man is about to die. It is in the first prayer book of Edward VI: “If the sick person desires to be anointed, then shall the priest anoint him upon the forehead or breast only, making the sign of the cross, saying, ‘As with this oil I anoint thee, may Almighty God grant of his infinite goodness that thy soul inwardly may be anointed with the Holy Ghost who is the spirit of all strength from relief and sickness, and vouchsafe from his great mercy, if it be his perfect will to restore unto thee bodily health and strength to serve him.’ ” There is no harm in the prayer itself. From the particular case James enlarges: “Confess therefore your sins one to another, and pray one for another, that ye may be healed.” This extends beyond elders. The confession of sins is a doctrine of both the Old Testament and the New Testament. John the Baptist would not baptize a man who did not confess his sins. He baptized them in the river Jordan, confessing their sins. John says, “If we confess our sins, he is faithful and just to forgive us our sins.”

A question here arises about the confession, and on that is a great deal of remarkable history in the annals of the so-called churches. They have gotten themselves into a good deal of trouble on it. Some of them used to take the position that a man was under obligation to get up and confess every sin publicly that he had been guilty of since the church met before. Then they fell upon the method that the confession should indeed be made, but it should be made privately and let the preacher advise whether it should be made public. They tried that until one preacher made a public announcement of sin confessed without the consent of the man who confessed to him, and that created such a fury that they stopped it.

What James means is this: If I do wrong to a brother I must confess to him my wrong. If he wrongs me, he confesses that wrong to me. If I have sinned against God, I must confess that sin to God. The confession, then, must be made to the one who has been wronged. Sometimes a man wrongs the church, that is to say, he is guilty of such open, public, outrageous sin, like drunkenness, that a confession is due to the church and he must confess to the church in such a case. But suppose I have only had wrong thoughts in my mind, must I confess to the church? No, I should confess that to God. Go right along and confess that wrong fully to him, but not to the world.

Upon what James has said about confession the Romanists have another doctrine called “auricular confession,” or a confession in the ear. Every priest has a certain station in the church building, with a little bit of a window. He is shut up on the inside and puts his ear to that opening, and each member of the congregation is compelled once every year at least to come and whisper into the ear of the priest every sin he has committed. In that way they get possession of the secrets of the world. They know all the skeletons in every family. It becomes a tremendous power in their hands.

They connect this doctrine with penance. When a lady leans over and tells what sins she is guilty of, he prescribes a penance: “You must recite so many Ave Maria’s. You must fast so many days. You must pay so much money.” When the penance is performed, then they have their doctrine of absolution. The priest absolves from sin the one who has confessed and done penance. There is not one thing in this passage to warrant auricular confession with its attendant usage. In the time of the Protestant Revolution the Council of Trent passed a decree to this effect: “Let anyone be anathematized who denies that sacramental confession was instituted of divine right, or who denies that it is necessary to salvation, or who says that the manner of confession to the priest alone, which the church has observed from the beginning and doth still observe, is alien from the institution and command of Christ and is a human invention.” So they make it essential to salvation.

Many a time have persons come to me and started to tell things. I say, “Stop; hold on, I am no priest. I don’t know what you are going to tell me. It may be something you ought not to tell me. If it is absolutely essential to right advice that I know, you may tell me, but you must carefully think over in your mind before you make that confession.” Three times in my life I have had jarring, startling confessions made to me. It would beat a novel if I were to tell what they were, but I will not. I say to the one who is in trouble, if you have sinned against God, go and confess to God. If you have sinned against your neighbor, go and confess to your neighbor; but I am sure that because I am a preacher, I cannot be made the receptacle of every slimy thought that ever crawled through the minds of the people where I live, and of every evil imagination. I would rather be dead than have to listen to such things. But sometimes I have to let them tell me to get them out of the ditch they are in.

James then cites the case of the power of Elijah’s praying, and lest anyone might say that Elijah was a prophet, he goes on to state that Elijah was a man of like passions with us and be prayed that it might not rain and it rained not; and he prayed that it might rain and it did rain. That brings up the question whether it is the proper thing now to pray for rain.

I say, “Yes, pray for anything.” There is nothing in the world that man needs either in body or soul that should be excluded from the petition.

I never shall forget a statement made by Dr. Ford when he returned from England, having visited Mr. Muller, called “the man of faith.” When he got to the place he was very anxious to see the most remarkable man of faith living in the world, but Mr. Muller had gone away and had not returned. They were all assembled, and it was a time of horrible drought. Dr. Ford himself had been choked with dust in getting to the place where they had called all the people together to pray for rain. About that time Mr. Muller himself walked in, covered with dust. One of the deacons got up and said, ‘Mr. Muller, we are distressed about the drought, and we thought we ought to take it to the Lord. Is it right to pray for rain?” And he said, “Yes, let us pray.” Then he stood up and prayed just like a little child: “Oh Lord, look at the dumb brutes, lowing for water and perishing. See the travelers choked with the dust on the thoroughfares. See the people’s crops and gardens impoverished; Lord God, send rain to thy people.” And before they were dismissed the rain came that flooded all that section of the country. Dr. Ford in telling about it said the most impressive thing he ever witnessed in his life was Mr. Muller’s childlike manner and the faith with which he took hold of the promises of God.

The scientists say that to pray for rain is an attempt to change the laws of nature. Not a bit of it. Why, then, pray for anything else? The scientists say that the way to get wisdom is to study for it. There is not anything that we can pray for at all if we let that argument hold.

We now reach the last thing in the book: “My brethren, if any among you err from the truth.” James does not mean if he goes astray in doctrine. James does not discuss doctrine. To err from the truth with James was to go astray in practical religion from God. “And one convert him, let him know that he who converteth a sinner from the error of his way shall save a soul from death, and shall cover a multitude of sins.” What is the signification of “cover a multitude of sins”? Then, whose sins? The Romanist says it is the sins of the man who does the converting, as if to say, “Now if you want to accumulate a fund of righteousness that will be to your account by which you may be justified on the last great day, convert some one else from the error of his way and thus cover your sins.” That is the thought and that is the doctrine involved in it, but that was not the thought of James. It is not the converter’s sin that will be covered, for nothing is said about his sins, but it is the sins of the one to be converted that are to be covered.

Then, what does “cover” mean? There is a proverbial expression that charity covereth a multitude of sins. It is so used in the book of Proverbs. It is so used in the letter of Peter. That is to say, “Love is not censoriousness.” It does not look for specks and spots and deficiencies, and when it sees faults, it is more apt to put the mantle of charity over them than to unveil them. Does this mean that kind of covering of sin? I will tell you why I don’t think so. “He who converteth a sinner from the error of his way shall save a soul from death, and shall cover a multitude of sins.” It is his salvation that is accomplished. Here is a sinner who has erred in his life and has gone away from the law of God. He is one whose steps take hold of death and hell, and we are exhorted to try to save him by prayer, by faithful admonitions, by preaching to him the means of salvation, and then encouragement is given us that if we do become the means of his salvation, we have saved a soul from death and covered a multitude of sins. What does that “cover” mean? In Psa 32:2 David says, “Blessed is the man whose sin is covered. Unto him the Lord imputeth not iniquity.” There the covering gets its idea from the mercy seat, that the sin is counted covered which by faith has been placed in Jesus Christ and forgiveness comes. Paul quotes David: “Blessed is the man whose sin is covered,” and shows that it means justification, forgiveness of sins.

QUESTIONS

1. Of what do James 4-5 consist?

2. How many in Jas 4 ?

3. What is the first one, and its relation to prayer?

4. How does James characterize the friendship of the world?

5. What the two difficulties of Jas 4:5 , and what their solution?

6. What is taught in Jas 4:7-10 ?

7. What apprehension about modern preaching?

8. What admonitions on censoriousness, where is found the same teaching of our Lord, and in what does the sin consist?

9. What was the sin of which the Jews of the dispersion were preeminently guilty?

10. How did this sin cause their dispersion, and in what did it consist?

11. What prescription was given by James for those possessed with this spirit?

12. What is James’s attitude toward the problems of “capital and labor”?

13. What is the general theme of this letter?

14. What does James mean, both negatively and positively, by “swear not at all”?

15. What is prescription does he give for the outlet of sorrow or joy?

16. What is the distinction between elder and pastor, and what capacity of the elder here referred to?

17. Was the anointing oil here to be used as medicine? Give three reasons for your answer.

18. What then the use made of the oil?

19. Does James give a direction for all times? If not, then explain and give proof.

20. Is it right to pray for the sick? If so, how?

21. What “sacrament” of the Catholic Church based upon this passage?

22. What the fallacy of this Romanist position?

23. What does James say about confession, what remarkable history connected with it, and what the real meaning of the passage?

24. What institution of the Catholic’s based upon this passage, and what its evils?

25. Is it right to pray for rain? Illustrate.

26. In Jas 5:19 what is meant by “err from the truth”?

27. In Jas 5:20 whose sins are referred to?

28. What is meant by “cover a multitude of sins”?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

1 From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members?

Ver. 1. From whence come wars ] That is, word wars, needless and endless strifes and contentions. The Greek word properly signifies quarrels that cause much bloodshed.

Among you ] Being, 1. Brethren; and that one consideration should quash all quarrels; and should be like the angel that stayed Abraham’s hand when the blow was coming. 2. Scattered brethren, Jas 1:1 ; and should not misery breed unity? Is it not enough, that blows great store are dealt you by the common adversary, but your own must add to the violence? Surely all unkind and unchristian strifes would easily be composed, did we not forget that we are brethren and fellow sufferers.

Even of your lusts ] Gr. , of your pleasures, for wicked men take pleasure in unrighteousness, it is their meat and drink, Pro 4:17 , they cannot sleep, nay, live without it, Jas 4:16 . Look how Tartarians feed upon carrion with as great delight as we do upon venison; as the Turkish galley slaves eat opium as if it were bread, and as the maid in Pliny fed on spiders, and digested them into nourishment; so do sensualists feed upon sin’s murdering morsels, and swallow them down with delight.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

1 10 .] Exhortations and pleadings, as connected with what preceded, first against wars and fightings, then against the lusts and worldly desires out of which these spring . And herein, 1 3 .] against wars and fightings, the origin of which is detailed and exposed .

Fuente: Henry Alford’s Greek Testament

1 .] Whence are wars, and whence fightings among you (“By what follows, it is not contentions between teachers that are meant, as Schneckenb., al., or sects , as Semler, al., but concerning ‘meum’ and ‘tuum.’ Grot. refers them to the tumults which preceded the destruction of Jerusalem. . and . are strong expressions, as in Arrian, Epict. iii. 21 in Raphel, and Wetst. , . . .” De Wette. The above assertion, that these are strifes about mine and thine, confines them perhaps to too narrow a space; they seem rather, as Huther, to represent all those quarrels which spring up about common worldly interests from selfish considerations of pride, envy, covetousness, and the like)? Are they not from hence (this second question contains in fact the answer to the former, in an appeal to the consciences of the readers), from your lusts (an unusual sense of , hardly distinguishable from : in fact taken up by ) which militate (campaign, have their camp, and, as it were, forage about. There seems no need, with De W., Calov., al., to supply or , as in ref.: Huther observes well, that, had this been intended, it would have been more plainly expressed. Schneckenb., Theile, al. understand it of militating one against another , but this again is not consistent with the context, in which are treated as a class, united for one purpose, cf. Jam 4:3 fin. Wiesinger thinks that the adversaries are to be found in the fact of the having set over against it an , an . But this again would not, except by implication (this implying a neighbour who is the obstacle), touch the point of wars and fightings. It is far better therefore to see as the adversaries, our fellow-men, against whom, to put down whom and set ourselves up, our lusts are as it were an army of soldiers ever encamped within us and waging war) in your members (see a remarkable parallel in Plato, Phdo, p. 66 C: )?

Jam 4:2 carries on the assertion in detail . Ye desire (generally: it is not said what: but evidently worldly possessions and honours are intended by the context, Jas 4:4 ff.), and possess not (lust of possession does not ensure possession itself, then comes a further step, out of this lust): ye murder (but how comes to be introduced at this early stage of the development of , before , which itself leads on to . ? Three solutions of this difficulty may at once be set aside, as out of the question: 1. that which makes the words mean “ ye envy even unto death ,” giving the so-called adverbial meaning to . So Carpzov, Pott, Schneckenburger, al. Against this, besides its exceeding lameness and clumsiness, is, that in this case the subordinate verb must come last , not first. 2. That which gives to the unexampled sense, “ ye murder in thought ,” have the intent to murder. So Estius, Calov., Bengel, De Wette, Huther, Wiesinger. But even if such a meaning might be justified, which I doubt, by the strong figurative cast of the passage, yet the matter of fact character of the following clause, , makes it more probable that a matter of fact is here also pointed at, and that is rather qualified by than strictly parallel with it. 3. That of cum., which as far as I know stands alone: . , . , , . Another inadmissible expedient is, to suppose to be the true reading; there being no authority whatever for it in manuscripts. Thus Erasm., Luther, Calvin, Beza, Piscator, Benson, and many others. It only remains then to take the word literally, and understand it to allude to such cases, e. g. as those in the O. T. of David and Ahab, who, in their desire to possess, committed murder. And if it be said, as c. above, that this is a hard saying of those who feared the Lord, be it remembered that the Apostle is speaking of , and though he may include under these terms the lesser forms of variance, the greater and more atrocious ones are clearly not excluded. In the state of Jewish society during the apostolic age, it is to be feared that examples of them were but too plentiful, and there is no saying how far the Christian portion of Jewish communities may have suffered themselves to become entangled in such quarrels and their murderous consequences) and envy, and are not able to obtain: ye fight and make war (these words form the final answer to the . . . with which the section begins: and are therefore not to be joined with the following as by in the rec.).

Reason why ye have not . Ye have not, because ye ask not (in prayer to God: in the following verse he explains, and as it were corrects this):

Fuente: Henry Alford’s Greek Testament

Jas 4:1 ff. These verses reveal an appalling state of moral depravity in these Diaspora congregations; strife, self-indulgence, lust, murder, covetousness, adultery, envy, pride and slander are rife; the conception of the nature of prayer seems to have been altogether wrong among these people, and they appear to be given over wholly to a life of pleasure. It must have been terrible for the writer to contemplate such a sink of iniquity. On the assumption, therefore, of unity of authorship for this Epistle, it is absolutely incomprehensible how, in view of such an awful state of affairs, the writer could commence his Epistle with the words: “Count it all joy, my brethren, when ye fall into manifold temptations”. It is held by some that the writer is, in part, using figurative language; thus, Mayor and Knowling do not think that the adultery referred to is meant literally; but in view of the mention of the “pleasures that war in your members,” and of the injunctions “Cleanse your hands,” “Purify your hearts,” it is difficult to believe that the writer is speaking figuratively. Is one to regard the words in Jas 2:11 (“For he that saith, Do not commit adultery, said also Do not kill ”) as figurative also? And Jas 1:14-15 ? Cf. Act 15:20 ; Act 15:29 . Moreover, it is one of the characteristics of the writer that he speaks straight to the point. It is true that in the O.T. adultery is sometimes used in a figurative sense, meaning unfaithfulness to Jahwe; but it is well to remember that such a use is quite exceptional; out of the thirty-one passages in which adultery is spoken of, in only five is a figurative sense found. In the N.T. there are only two possible cases of a figurative use apart from the verse before us (Mat 12:39 = Mat 16:4 , Mar 8:38 ). The word “to commit fornication” ( ) occurs oftener, in the O.T., in a figurative sense; but in comparison with the vastly larger instances of a literal sense, the former must be regarded as exceptional. But even granting that this particular word is figuratively used, there is still a terrible list of other sins, the meaning of which cannot be explained away; these are more than sufficient to bear witness to the truly awful moral condition of those to whom the Epistle is addressed. On the assumption of an early date for our Epistle, the low state of morals here depicted is extremely difficult to account for. In a community which had recently received and accepted the new faith, with its very high ideals, one would naturally look for some signs of new-born zeal, some conception of the meaning of Christianity, some reflex of the example of the Founder; religious strife, owing to a mistaken zeal, one can understand; isolated cases of moral delinquency are almost to be expected; but the collective wickedness of a newborn Christian community, this would be quite incomprehensible; and it is clear from the verses before us that the writer is not singling out exceptions. In a second or third generation the community living among heathen surroundings might conceivably become so contaminated as to have lost its genuinely Christian character; with the lapse of years there is an inevitable tendency to deteriorate, until a new spirit of discipline is infused. It seems more in accordance with known facts, and with commonsense, to regard the people to whom this Epistle (or part of it) was addressed as those who had deteriorated from the high ideal set by their fathers and grandfathers, and to see in the writer one who sought to inspire a new sense of discipline and morals into the hearts of his Jewish-Christian brethren.

Jas 4:1-10 form a self-contained whole, dealing with the general state of moral depravity in the community (presumably the writer has more particularly one community in view), and ending with a call to repentance. Jas 4:11-12 form another independent section, belonging in substance to Jas 2:1-13 .Jas 4:13-17Jas 4:13-17 form again a separate section without any reference to what precedes or follows.

Fuente: The Expositors Greek Testament by Robertson

Jas 4:1 . : the former refers to the permanent state of enmity, which every now and then breaks out into the latter; like war and battles. : comprehensive. : lays special stress on the place of origin, which is seen in the following words: : is sometimes used of the lusts of the flesh, e.g. , in the Letter of Aristeas (Swete, Intro. to O.T. in Greek , p. 567), in answer to the question: “Why do not the majority of men take possession of virtue”? it is said: “ f1 . Cf. 4Ma 6:35 ; Luk 8:14 ; Tit 3:3 ; 2Pe 2:13 . : the same thought is found in 1Pe 2:11 , , cf. Rom 7:23 ; 1Co 9:7 .

Fuente: The Expositors Greek Testament by Robertson

James Chapter 4

The new chapter turns to the source of the bitter contention against which from the first its warning lay – “slow to wrath,” to its disastrous result.

“Whence [are] wars and whence fightings among you? [Are they] not hence, from your pleasures that combat in your members? Ye lust and have not: ye kill and are jealous and cannot obtain: ye fight and war: ye have not because ye ask not: ye ask and receive not, because ye ask amiss, that ye may spend [it] in your pleasures” (vers. 1-3).

These violent workings sprang from self unjudged. If deliberate and continuous they are called “wars”; if passing outbreaks, they are called “fightings” or “battles”; but they describe not effects of violence in the world, but among those addressed. The humiliating fact remains, that terms to describe them are drawn from the uncontrolled ways of men who knew not God. What a contrast with Him Who says, “Take my yoke upon you and learn of me, for I am meek and lowly in heart: and ye shall find rest for your souls. For my yoke is easy, and my burden is light” (Mat 11:29 , Mat 11:30 ). “Blessed” He pronounces “the poor in spirit; for theirs is the kingdom of the heavens. Blessed they that mourn, for they shall be comforted. Blessed the meek, for they shall inherit the earth. Blessed they which hunger and thirst after righteousness, for they shall be filled. Blessed the merciful, for they shall obtain mercy. Blessed the pure in heart, for they shall see God. Blessed the peace-makers, for they shall be called sons of God. Blessed the persecuted for righteousness’ sake, for theirs is the kingdom of the heavens. Blessed are ye when they shall revile and persecute you, and shall say all manner of evil against you falsely for my sake” (Mat 5:3-11 ).

Next the proximate cause is stated. “[Are they] not hence, from your pleasures that combat in your members?” It was the gratification of fallen nature. The members of the body in this case play their part, unchecked by the will or fear of God: the throat, an open sepulchre; the tongue, deceitful; the lips, with poison underneath; the mouth, full of bitterness; the eyes, full of adultery; the hands, ready for rapine; the heart, prone to covetousness; the feet, swift to shed blood. How hopelessly evil, if grace had not given another nature through and according to the word of truth (which is indeed, as the apostle calls it, Christ our life)! And the new has its pleasures after its source, hating what God hates, and delighting in what pleases’ Him. His word is then the law of liberty.

But where Christ is not before the eye of faith working by love, how mournful the issue! “Ye lust and have not; ye kill, and are jealous, and cannot obtain; ye fight and war; ye have not, because ye ask not; ye ask and receive not, because ye ask amiss, that ye may spend [it] in your pleasures.” Here the evil is traced to that unhallowed desire that is called “lust,” whatever may be its object, and whether corrupt or violent. It is wholly in contrast with subjection to God and His word. It is therefore antagonistic to the affection and mind of the Holy Spirit, as is said in Gal 5:17 , “For the flesh lusteth against the Spirit, and the Spirit against the flesh; and these things are opposed one to the other, that ye should not do the things that ye would.”

Here therefore we have, traced in unerring lines, the inevitable failure of such a course. There are desires which come to nothing; there is violence to an extreme, and envy or jealousy to the full, yet still dissatisfaction; there is contention ever growing worse; there is no asking, and no answer of peace. If there be asking apparently, there is the reserve of selfishness; it is evilly done to squander on their pleasures.

Violence was denounced in the opening of the chapter. Hence we have corruption indignantly rebuked to the face.

“Adulteresses,* know ye not that friendship with the world is enmity with God? Whosoever therefore shall be minded to be friend of the world is constituted enemy of God. Or think ye that the scripture saith in vain? Doth the Spirit that took his dwelling in us long unto envy? But he giveth more grace; wherefore he saith, God setteth himself against haughty [men], but giveth grace to lowly” (vers. 4-6).

The shorter text as given here is attested by the great witnesses, both manuscripts and versions. The addition in later copies we can understand from the temptation to round the phrase and comprehend men and women; and this has tended to a literal sense instead of understanding it as a forcible and solemn appeal, the gender being easily apprehended from the nature of the offence. For the first duty of every Christian is fidelity to Christ; and assuredly there is no question of failure on His part. With the saints it is far otherwise.

* So run pm A B 13, and, only in the mass., Syrsch Copt. Aeth. Arm.

The punctuation and translation of ver, 5 may be questioned; but I have faithfully given what seems best.

Thus wrote the apostle to the Corinthians, “I espoused you to one husband that I might present you as a chaste virgin to Christ.” Here each individual is more in view; but the principle is the same, and the figure of departure quite intelligible. The world corrupts from simplicity as to Christ many who would turn from immoral ways at once. For it looks fair enough, and offers a variety of attractions suited to our nature. And the question is often raised, What is the harm of this? Is there any wrong in that? But this Epistle lays bare the character of the enticement. Are we seeking or accepting the world? Now friendship with the world is enmity with God. Did not the world crucify the Lord of glory? Is it Christian then to value its approbation, or to court its honour? Is it loyal to the Lord to walk in familiar ease with the system which shed His blood and put Him to the vilest ignominy? No one clears himself of that guilt save he who believing is washed, sanctified, and justified in the name of our Lord Jesus and by the Spirit of our God. Those who profess the name without the power are sure to weary of separateness to Christ and to hanker after earthly things. But the word is plain: “Whosoever therefore shall be minded to be friend of the world is constituted enemy of God.”

The written word of God is as distinctly opposed to such unholy commerce as the Spirit Who dwells in us revolts from its spirit. “Or think ye that the scripture saith [it] in vain? Doth the Spirit that took His dwelling in us long unto envy?” What did our Lord teach on the mount or in His discourses habitually, and in His answers to men? Separation from the world is everywhere enjoined, or presumed. And what can be more adverse to the envy which characterises the world than the mind of the indwelling Spirit of God? Subjectively therefore as well as objectively what God gives in no way countenances friendship with the world.

No doubt the difficulties and the dangers are great for the saint here below. “But he giveth more grace”; and all need it. Not content with imparting settled “access by faith into this grace wherein we stand” (Rom 5:2 ), where is the Epistle, speaking ordinarily, which does not begin with “grace to you and peace from God our Father, and from our Lord Jesus Christ? “This is general, of course; and so much the better for its purpose that so it should be. Here it is suited to the trial, and therefore appropriate to need. “But he giveth greater grace.” The more severe the strain, the greater is His outflow of goodness for seasonable help. “Wherefore he saith, God setteth himself against haughty [men], but giveth grace to lowly.” Not only 1Sa 2 and Luk 10 , but the Psalms and Proverbs furnish abundant testimony to both its parts.

The assurance that God giveth grace to the lowly leads to the next exhortation.

“Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse hands, sinners, and purify hearts, ye double-minded. Sorrow, and mourn, and weep; let your laughter be turned unto mourning, and your joy unto heaviness. Humble yourselves before the Lord, and he will exalt you” (vers. 7-10).

There is much that helps the soul, as it is due to God, that we submit ourselves to Him. Undoubtedly it becomes one that knows Him to cherish obedient lowliness in His sight; and were we ever in our watchtower, we should be habitually thus submissive. But in fact a little thing is apt to excite, and the uprising of another too often rouses our own pride, instead of being only a grief to our souls as it should be. Hence the need of subjection to God which quiets the spirit and leads to gracious affections.

But there is an adversary ever at work with whom we are called to have no terms, no compromises, even where appearances are put forward ever so plausibly. “Resist the devil, and he will flee from you.” Christ is the test: the devil always works to thwart and defame the Lord Jesus. He may preach righteousness, he may stimulate zeal; but he never exalts Christ’s name in truth, any more than leads to suffering for His sake. Detested and resisted he will flee from us. To gratify flesh and the world are his ordinary snares. Let us never forget that to faith he is a vanquished enemy. Let us resist him in dependence on the Lord. On the other hand, we are called to “draw nigh to God, and he will draw nigh to you.”

The new and living way is now open to Him Who sent His Son that all obstacles might be removed in the love that wrought and gave us a redemption worthy of Himself and of His Son. His written word now imparts the revealed certainty of His will in thus putting us in relationship with Himself, as we were shown early in this Epistle. As He speaks freely to us in His love, so does He encourage us, “always confident,” to draw nigh to Him. Our asking of Him, whatever the need, the danger, or the difficulty, is grounded on His having addressed Himself to us in grace. And Christ, as He was “the faithful witness” of Him to us, is no less of us to Him, so as to keep up faith’s assurance alike when we draw nigh to God and when we resist the devil.

But the thought in the next words seems an example of the peculiarity of an Epistle addressed to the twelve tribes of the Dispersion. “Sinners” and “double-minded” persons are appealed to as such. Such appeals are nowhere found in the Epistles addressed to the saints in the N.T. Here the scope is so wide as to include souls not yet converted, though we have also seen a great deal in the Epistle which supposes the faith of our Lord Jesus Christ. But there is more here and to come in accordance with its being written to the ancient people of God as a whole, in whatever degree each believer may draw profit from all. The difficulty of the exhortation is thus accounted for, and the authority of the word maintained, without yielding to any strained interpretation. Nevertheless it is a call to faith in all these verses, and not to the slow process of human effort; for cleansing of hands and purifying of hearts, no less than for submission to God and drawing nigh to Him before, or for sorrowings that follow. The verbs are all in what is called the aorist, and therefore imply that God calls for each and all of these calls to be done once for all as a settled thing for the soul. This grace alone could effect. Man otherwise must labour in vain. God gives to faith what He demands.

Still where faith is, there is repentance also; and God will have evil felt and judged in those who are blessed of Him. Hence the summons, “Sorrow, and mourn, and weep: let your laughter be turned unto mourning, and your joy unto heaviness.” As the Lord said, “Blessed they that mourn; for they shall be comforted.” The Epistle of James will no more allow the moral side to be forgotten than the apostle Paul in showing us the characteristics of genuine repentance. How could it be otherwise, if we stand in faith before God confessing our sins? To make repentance only a change of mind is a serious dereliction from the truth. Sin is ignored as it is in God’s sight, and any divinely-given sense of our ruin.

But a larger call follows, and of deep practical moment, “Humble yourselves before the Lord, and he will exalt you.” This too is a call to have it done once for all, like the rest – an accomplished act, and not a mere process going on. But as in the other cases, so in this, the believer is bound ever after to watch against every inconsistency with what is so done.

The next admonition is on evil speaking and the judicial spirit which is so often its root.

“Speak not against one another, brethren. He that speaketh against a brother, or judgeth his brother, speaketh against law and judgeth law; but if thou judgest law, thou art not a doer of law but a judge. One is the law-giver and judge that is able to save and destroy; but who art thou that judgest thy neighbour” (vers. 11, 12)?

Here was the suited place to apply particularly what the Epistle had guarded against in a general way in Jas 2 , when on all it impressed slowness in speaking as well as in wrath. This was pursued again in Jas 3 to the strict government of the tongue from over-readiness to teach; seeing that fair words and foul from the same lips ought not so to be, and may easily prove occasion of stumbling. Here it follows the exposure of the inward spring of selfwill in violence and corruption, without duly heeding scripture and the Spirit Who leads to prayer with subjection to God, and confidence in Him and His grace.

The exhortation is as to our ordinary but God-fearing intercourse. The necessities of godly discipline are not in question. Holy love is bound to rebuke what is wrong in those guilty of it, and to warn those who may be endangered by the evil example. Wrong in these cases must be laid bare though it ought to be in sorrow; but it is due to the Lord, and for the profit of those concerned. If there be a public snare and peril, this makes a corresponding admonition to be a duty, and is love in truth.

But to spread disparagement or discreditable imputations without a call from God according to His word, and with no effort to seek the good of the alleged evil-doers, is not only far from Christ, but beneath even a Jew. There is neither truth nor love in detraction, but constant liability to false witness: a multitude must not be followed to do such uncomely turns, any more than to favour a poor man in his cause. The nearness of our relationship is apt to lend occasion to freedom of speech, but it clearly ought rather to enforce on us the greater caution. “Speak not against one another, brethren.” Entreaty or remonstrance may be called for; but angry and especially habitual depreciation is unworthy of those that bear the Lord’s name. Is it to injure? How does He regard it? “He that speaketh against a brother, or judgeth his brother, speaketh against law, and judgeth law; but if thou judgest law, thou art not a doer of law but a judge.” Not only the uncharitable act, but the judicial assumption which it must involve, are here exposed with transparent soundness. The brother spoken against may be innocent; the evil speaker is certainly in a false position and an injurious state. The authority which all acknowledge condemns him, at least of being censorious, usurping the seat of judgment, and disputing the authority he invokes. Nor is God mocked: for we reap as we sow, if of flesh corruption; if of Spirit, life everlasting.

“But if thou judgest law, thou are not a doer of law but a judge.” How true it is that the readiest to blame others are the least careful over themselves, and need most correction for their heedless ways and their hasty judgments!

How solemn too the appeal to conscience! “One is the law-giver and judge, that is able to save and destroy.” How grave is the rebuke to any who so offend! “But who art thou that judgest thy neighbour?” Grace and self-judgment can alone enable us to abhor the evil and cleave to the good. may we cultivate both.

Thence the Epistle turns to that unbelieving spirit and inconsiderate speech too often borrowed from the world by those who know and ought to feel how all things hang on God’s will.

“Go to now, ye that say, Today or tomorrow we will go to this city here and spend there a year, and traffic and make gain, whereas ye know not what [will be] the morrow. Of what sort [is] your life? Why, it is a vapour that appeareth for a little and then disappeareth, instead of your saying, If the Lord will, we shall both live and do this or that” (vers 13-15).

It is plain that the levity of the sentiment goes deeper than the words, and betrays the readiness of man’s mind to leave God out of the ordinary round of life, especially in the affairs of business. But to bring Him in and to refer to His will with integrity would cover the greater part of every day. Christ, yea Christianity also, shows that as there is nothing too great for us to receive from God, so there is nothing too little for God to direct us in. His will embraces all that is humble, all that is glorious. Christ is not the witness only but the fulness in both. Who ever came so low? Who is now gone so high? And He is the fife of every Christian, who is therefore called to walk as He did. But there we fail, as Christ never did; in Whom nothing is more wonderful than His unwavering obedience; He is indeed the only Man Who always did without exception the things which pleased His Father.

It is then our duty, as it is our privilege, to consult the will of our God and Father day by day, and throughout each day. In our prayer and in His word we find the means; or, as our Lord Himself put the case perfectly, “If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done to you.” For He begins with our constant reliance on Him, and He ends with the assurance of our having what we ask; for, so doing, one only asks what is according to God’s will.

After knowing so blessed a reality as Christ’s walk on earth, leaving us an example that we should follow His steps, is it not then a dead loss and a deep wrong, that any Christian should walk as the heathen that know not God? One can understand Elijah taunting the recreant Jews who followed Baal, and especially Baal’s priests who vainly called on that demon to answer by fire. “Cry aloud: for he is a god. Either he is musing, or he is gone aside, or he is on a journey, or peradventure he sleepeth and must be awaked.” But he who believes on Christ knows Him active in the richest love to bless now and evermore, God revealed too as His Father and our Father, His God and our God. Are we not then to lay before Him every difficulty and every desire? Are we not to respond to His grace by our devotedness? Are not we too sanctified by the Spirit unto obedience, and this obedience, not of a Jew under the law, but under grace, yea expressly to an obedience like His own, of sons with the Father? As children of obedience, it is not for us to fashion ourselves according to our former lusts in our ignorance; but as He that called us is holy, so may it be with us in all manner of living. Now the main spring of this practical course is seeking to walk in His will.

But Christian profession, and perhaps especially among the Israelites, was fast slipping into worldliness and naturalism, as we hear it pungently described in these verses. Not only is it unworthy of God’s child; it is practical impiety. Who and what is a man that fears God to talk of his plans for to-day or to-morrow without a thought of Him? Who and what is he to leave where he is and go to this city here, to spend there a year? And how? To traffic and make gain! “Whereas,” says our Epistle, “ye know not what will be on the morrow.” How simple yet withering! “Of what sort is your life? Why, it is a vapour that appeareth for a little and then disappeareth.” Of course no more is here spoken of than our earthly existence, our life in the world. Instead of that we ought to say, “If the Lord will, we shall both live and do this or that.” Impossible to resist the force of this appeal. Our living here below falls as much under the Lord’s will, as our doing this or that. How wretched to ignore Him! How happy to know His will and to do it!

The closing verses disclose the root of this practical leaving God out of daily life and language, but deepen the censure by pointing to that unselfish goodness to which every one is called who has the faith of our Lord Jesus Christ.

“But now ye glory in your vauntings: all such glorying is wicked. To one knowing to do a comely thing, and not doing [it], it is a sin to him” (vers. 16, 17).

The only befitting state of a creature is dependence on God; with this all vauntings, as if our life were within our power and every act of it free for our own disposal, is wholly at issue. Bought with a price, we with such feelings and ways defraud Him to Whom we belong; and all the more, if according to God’s own will we derive our new nature from Him by the word of truth. We are called to keep up the family character. Of this He Who had sovereign rights has set us the perfect exemplar; for Lord of glory as He is, He came down to be a bondman and was to the uttermost. Love animated Him in an obedience which never flagged; as love sent Him on our behalf, not only to save us when lost, but to conform us in heart and to fashion our ways and words. What can be more opposed than vauntings, unless it be to glory in them? Instead of it, let us be ashamed when we consider what we are in such godless pride, and what He was, Who, though rich, for our sakes became poor, that we through His poverty might be made rich, but rich only in the unseen and eternal. Are we any better in ourselves? Is it not solely in Him? How senseless, unworthy, and inconsistent to glory in our vauntings! Truly “all such glorying is wicked”; it savours not of Christ, but of the devil’s inflation.

But we cannot, as confessors of the Lord Jesus deny what we have by faith seen and heard of Him. In virtue of life in Him we know the thing that becomes the Christian; for we are not ignorant of that which was manifested in Him, Who was its fulness and never allowed the entrance of the least foreign element. It is not here goodness in the form of benevolence (), though we are surely to follow Him in that path also (Gal 6:10 ). Here it is what is honourably right () in one who professes not to be a man only, but to be born of God. If knowing it therefore, we are engaged to do it; and if one does it not, to him it is sin.

It is evident that this goes far beyond the Puritan and even more widely human perversion of 1Jn 3:4 , which pervades systematic divinity. It ought to be absurd in any intelligent eyes to think that James penetrates more deeply than the beloved disciple. No law is in question but “the law of the Spirit of life in Christ Jesus”; it is the law of liberty, not of bondage. John however does not speak of “the transgression of the law,” which has its own proper expression elsewhere; he presents the true and faithful character of sin, even where law was unknown: “sin is lawlessness.” It is the principle and exercise of self-will, and not only breach of the law. Being a reciprocal proposition, lawlessness is sin as truly as sin is lawlessness. Here our Epistle applies the truth on the positive side. God’s will is that we should do a thing that is right or comely when we know it: if we know and do it not, we sin. It is our own will that hinders; and this is always sin.

Fuente: William Kelly Major Works (New Testament)

NASB (UPDATED) TEXT: Jas 4:1-10

1What is the source of quarrels and conflicts among you? Is not the source your pleasures that wage war in your members? 2You lust and do not have; so you commit murder. You are envious and cannot obtain; so you fight and quarrel. You do not have because you do not ask. 3You ask and do not receive, because you ask with wrong motives, so that you may spend it on your pleasures. 4You adulteresses, do you not know that friendship with the world is hostility toward God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God. 5Or do you think that the Scripture speaks to no purpose: “He jealously desires the Spirit which He has made to dwell in us?” 6But He gives a greater grace. Therefore it says, “God is opposed to the proud, but gives grace to the humble.” 7Submit therefore to God. Resist the devil and he will flee from you. 8Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. 9Be miserable and mourn and weep; let your laughter be turned into mourning and your joy to gloom. 10Humble yourselves in the presence of the Lord, and He will exalt you.

Jas 4:1 “What is the source. . .is not the source” The conflict within the believer and within the church are not from God! They are (second question expects a “yes” answer) from the fallen aspect of the human experience (i.e., Genesis 3; Gen 6:11-13).

Believers, too, must be on constant guard (cf. Romans 7-8)! At salvation the intensified spiritual battle truly begins!

The “tongue” of Jas 3:5 has set the church on fire!

1. attack each other (Jas 4:1; Jas 4:11)

2. pray inappropriately (Jas 4:2-3)

3. judge each other (Jas 4:11)

4. use arrogant, self-directing sayings (Jas 4:13; Jas 4:16)

“quarrels and conflicts” These are military terms with slightly different connotations. The first term (polemos) refers to an entire military campaign, while the second (max) refers to an individual battle. The NJB translation tries to combine these usages: “Where do these wars and battles between yourselves first start? Is it not precisely in the desires fighting inside your own selves?” Both are used here and in Jas 4:2 metaphorically of strife within individual Christians (cf. 2Co 7:5), while in 2Ti 2:23 and Tit 3:9 they refer to conflict within congregations.

“pleasures” This same word is repeated in Jas 4:3. From this Greek word we get the English term “hedonism,” which is a passion for self gratification, pleasure, or position at any cost! This term is only used three other times in the NT, Luk 8:14; Tit 3:3; and 2Pe 2:13. It is always used in a negative sense.

NASB”wage war”

NKJV, NRSV”war”

TEV”constantly fighting”

NJB”fighting”

This is a present middle participle which emphasizes the emotional struggle within believers (cf. Romans 7). It is literally the term “soldiering.” From this Greek term we get the term “strategy” (cf. 1Pe 2:11).

“in your members” Our physical bodies are not evil, nor the source of evil (Greek thought), but they are the battle ground of evil (cf. Rom 6:12-14). This was a major ontological difference between Greek philosophy and biblical Christianity.

It is just possible the “members” may refer to the body of Christ, the Church. It is uncertain whether the warning is (1) internal (fallen nature); (2) external (problem in the church); or (3) both.

Jas 4:2 The punctuation of this verse is uncertain. There is an intended two or threefold parallelism. The thrust of the verse is that we desire things which we cannot obtain so we resort to violent acts in order to get them instead of asking God and trusting in His provision.

The NT offers modern readers a window into the diversity and divisiveness of the early church. The book of Romans reveals tensions between believing Jewish and believing Gentile leadership in the Roman Church. The book of 1 Corinthians reveals the party spirit in the Corinthian Church. Colossians reveals the struggle with Gnosticism (cf. Col 2:14-23). Here James reveals the internal struggle of lust and the external struggle of criticism and judgmentalism among the Jewish Christian congregations of the Greco-Roman world.

“lust” This term means “to desire,” “to set one’s heart upon something.” That something can be good or evil. Usually in the NT the term has a negative connotation. It is possible, in context, that the things desired were not evil in themselves but became evil in the person’s willingness to obtain them by any and every means apart from God’s will.

“murder” In his second edition of the Greek New Testament (A.D. 1519), Erasmus changed the Greek word to “envy.” They are similar and the cognate nouns formed from these verbs “murder” and “envy” are confused in the Greek manuscript variations of 1Pe 2:1. This solution to the problem of Jas 4:2 has been adopted by Luther and the modern translations by Moffatt and Phillips and the New International Commentary. There is no Greek manuscript support for this emendation in James!

The term may be used in the sense of “hate,” like Mat 5:21-26, as a means of comparison. James often alludes to Jesus’ teachings in Matthew’s Sermon on the Mount (cf. Matthew 5-7).

“envious” This Greek term, like “lust,” is a neutral term and can be used of “zeal” or “strong desire.”

Jas 4:2-3 “ask” Un-Christlike motives and lack of prayer are two reasons why Christians often experience unfruitful lives. Often we use prayer as an attempt to obtain our will, not God’s. In this attitude the worst thing that God could do for us would be to answer our self-centered prayers!

Prayer is a powerful weapon in Christians’ battle against evil (cf. Eph 6:18-19). I believe that the sovereign God has chosen to limit Himself to the appropriate prayers of His children. Believing, Christ-like prayer affects God, us, and situations. Oh, the tragedy of a prayerless Christian! Oh, the tragedy of a proof-texted promise out of context (cf. Mat 7:7-11).

SPECIAL TOPIC: PRAYER, UNLIMITED YET LIMITED

Jas 4:4 “adulteresses” This is a feminine form. This could refer to (1) literal adultery, (2) but it is probably an OT metaphor for spiritual adultery (examples: Isa 54:4-8; Jer 3:20; Hos 9:1; Mat 12:39; Mat 16:4). The KJV adds “and adulterers” because the translators understood the term literally, but this is not found in the most ancient uncial manuscripts (*, A, B) or the Vulgate (Latin), Peshitta (Syriac), or Coptic (Egyptian) versions. It is found in a later corrected copy of Sinaiticus (c) and many later Greek manuscripts (mostly minuscules). The UBS4 gives the shorter reading an “A” rating (certain).

“friendship with the world” The term “world” is often used metaphorically of “human society, organized and functioning apart from God” (cf. Jas 1:27; Jas 3:6; Mat 6:24; Joh 15:19; 1Jn 2:15-17). See Special Topic at Jas 1:27. Even Christian prayer can exhibit “worldly” attitudes and characteristics.

Jas 4:5 Jas 4:5 is very ambiguous because (repeated from Contextual Insights)

1. The Scriptural referent is uncertain.

2. The original reading is uncertain

a. the causative form, katkisev, which would mean God has caused His Spirit to be in believers (in MSS P74, , A, B).

b. the intransitive form, katksev, which would mean the Spirit indwells believers (in MSS K, L, P).

3. The punctuation is uncertain

a. one question leading to an unknown quote in NASB, NKJV, NRSV, TEV, NJB, NAB (possibly from a lost Jewish apocalyptic writing)

b. two questions leading to the OT quote (Pro 3:34 from the Septuagint) in Jas 4:6 in ASV, Moffatt and Phillips translations

4. The meaning of “jealously desires” is uncertain

a. God yearns for His Spirit to guide believers’ lives to worship Him and Him alone (Exo 34:14; Deu 4:24; Deu 6:14-15; Rom 8:26-27). This would mean a positive connotation”zealous” or “jealous” and a capital “s” Spirit.

b. mankind’s fallen nature yearns for worldly pleasures (cf. Rom 8:1-8). This would mean a negative connotation”envy” and a small “s” spirit.

5. The verse may refer to

a. God’s jealous love for believers’ complete allegiance to Him

b. mankind’s total corruption (Jas 4:5), but God’s grace (Jas 4:6, cf. TEV).

Jas 4:6 “But He gives a greater grace” In respect to mankind’s sin problem, which seems to interpret Jas 4:5 in a negative sense, God gives even more grace (cf. Rom 5:20-21). This phrase should not be turned into an item of systematic theology, but a literary emphasis.

“God is opposed to the proud” This is from Pro 3:34 in the Septuagint (cf. 1Pe 5:5-6). The spiritual battle lines have been drawn. The term “proud” comes from two Greek words: “above” and “to show oneself.” This relates to the haughty teachers of Jas 3:14-16.

“but gives grace to the humble” This relates to the teachers with godly wisdom of Jas 3:17-18. It is also a general principle.

Jas 4:7 “Submit therefore to God” This is an aorist passive imperative. This is a military term which means “to align oneself under authority” (cf. Eph 5:21; 1Pe 2:13). Notice the twin aspects of submission (to God) and resistance (to evil). The first verbal form (aorist passive imperative) implies that believers must allow God to enable them to submit in a completed way to His will. (I must mention here that the passive voice was replacing the middle voice in Koine Greek. This text and Jas 4:10 and Jas 5:19 may be explained by this grammatical transition). The second verbal form (aorist active imperative) implies that the believer must combine God’s work with active participationresist the devil in a complete way!

SPECIAL TOPIC: SUBMISSION (HUPOTASS)

“Resist the devil” This is an aorist active imperative. This is literally “take a stand against” (cf. Eph 6:13; 1Pe 5:9).

SPECIAL TOPIC: PERSONAL EVIL

“he will flee from you” Satan will flee before God’s provision (cf. Eph 6:11-18) and our faith, but only for a season (cf. Luk 4:13).

Jas 4:8 “Draw near to God” This is an aorist active imperative. This verse reflects OT regulations for the priests that now are applicable to all believers (cf. Exo 19:22). The collective title for the OT Levitical priests has now been transferred to all of the NT saints (cf. 1Pe 2:5; 1Pe 2:9; Rev 1:6). Notice the covenantal reciprocal requirementbelievers draw near and God draws near (cf. 2Ch 15:2; Zec 1:3; Mal 3:7).

“He will draw near to you” This is not a works-righteousness emphasis, but a promise that God responds to faith (cf. Deu 4:7; Psa 145:18).

“Cleanse your hands, you sinners” This is another aorist active imperative. (cf. Psa 24:3-6; Isa 1:16). Notice that James calls believers “sinners”! This is OT metaphor that relates to the ceremonial purification worship rites for OT priests (cf. Exo 30:17-21; Eze 44:15). It became an OT idiom for the turning from and removal of sin (cf. Psa 24:4; Psa 26:6). The “hand” becomes a revealer of the “heart.” We become what we think, what we dwell on mentally. Believers need to have clean hearts and hands, as well as a single commitment to God (which is the exact opposite of a double-minded person, cf. Jas 1:8; Jas 4:5).

There is a good article on “Washing Hands” in Dictionary of Biblical Imagery, pp. 362-3.

“purify your hearts” This is another aorist active imperative. This is not just outward ceremonial cleansing but inward spiritual cleansing (cf. Jer 4:14; 1Pe 1:22; 1Jn 3:3). The covenant has requirements! See Special Topic: The Heart at Jas 1:26.

“you double-minded” This same descriptive term is used of believers with unanswered prayers in Jas 1:5-8. Here it is used of believers again. James is clearly asserting that believers’ motives and lifestyles make a real difference in the way one experiences the Christian life. Peace, security, joy, and effectiveness are not automatic.

Jas 4:9 “Be miserable and mourn and weep; let your laughter be turned into mourning” These are four aorist imperatives (the first three are aorist active and the last one aorist passive). Collectively they refer to the need for spiritual mourning over sin like Mat 5:3-9. This is a Hebraic way of referring to a repentant attitude and lifestyle (i.e., Isa 32:11-12). This sorrow must be balanced with the joy of Jas 1:2; Jas 5:13. Somehow Christianity is both!

Jas 4:10 “Humble yourselves” The form is an AORIST PASSIVE IMPERATIVE but used in the sense of a MIDDLE VOICE (notice the English translation, cf. Jas 4:6; 1Pe 5:6). This may reflect the teachings of Jesus (cf. Mat 23:12; Luk 14:11; Luk 18:14) and/or possibly an OT allusion to Isa 57:15. Believers’ humility and repentance invoke a promised covenantal response from YHWH.

NASB”in the presence of the Lord”

NKJV”in sight of the Lord”

NRSV, TEV,

NJB”before the Lord”

This is a Hebrew idiom for (1) a worship service (cf. Deu 33:10); or (2) the Lord’s personal knowledge (cf. Gen 19:13; Jdg 18:6). Since this is not a worship service setting but an emphasis on a repentant attitude, #2 fits best.

“and He will exalt you” This also is an idiom meaning

1. God will raise up your spirit and give you joy

2. God will exalt you among your peers (cf. Jas 4:11-12; Mat 23:12)

3. physical safety (cf. Job 5:11; Job 22:29)

Notice, victory comes through repentance and humility!

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Does this chapter reflect the attitude and actions of believers or their unbelieving Jewish co-worshipers?

2. List the three enemies of mankind. Define them (cf. Eph 2:2-3)

a.

b.

c.

3. Explain in your own words the different ways that Jas 4:2 has been understood. Check several English translations.

4. Read Jas 4:5 in several English translations and note the differences.

5. What does James want from us in Jas 4:7-10?

CONTEXTUAL INSIGHT INTO Jas 4:11-17

A. Jas 4:11-12 seems to form some type of closing summary about the improper use of the tongue. The topic is introduced in Jas 1:19 but is developed in Jas 3:1 ff.

B. Jas 4:17 is also some type of closing summary, but its exact relevance to the context is uncertain. A. T. Robertson says it is the key summary verse of the entire letter.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

wars. Greek. polemos. See Mat 24:6.

and. The texts add “whence”.

fightings. Greek. mache. See 2Co 7:5.

among. App-104.

lusts = pleasures. Greek. hedone. See Tit 3:3.

war. Greek. strateuomai. See 1Co 9:7.

Fuente: Companion Bible Notes, Appendices and Graphics

1-10.] Exhortations and pleadings, as connected with what preceded, first against wars and fightings, then against the lusts and worldly desires out of which these spring. And herein, 1-3.] against wars and fightings, the origin of which is detailed and exposed.

Fuente: The Greek Testament

Chapter 4

This chapter could be entitled how to win friends and influence people. Guard your tongue, bring your tongue under control, use it for good, use it to encourage to build up, don’t use it to tear down, to destroy, to cut, to hurt. Your wisdom, let it be Godly wisdom let it be demonstrated in your manner of life, that is your life let it be pure. Let your life be peaceable, merciful. Now this fruit of righteousness that we desire is actually sown in peace and that fruit of righteousness will come. It is sown in peace of them that make peace. So seek to live in peace with each other, and that fruit of righteousness will come forth.

But in contrast to the peace,

Where does the wars come from the fighting’s among you, [the strife]? do they not come from your own lust that is warring in your members? You lust, and have not: you kill and desire to have, and cannot obtain: you fight and war, yet you have not ( Jas 4:1-2 ).

Here James is declaring that most of the problems of man come basically from man’s greed, and I would have to concur with this. I think it is the failure of our society. I think it is the failure of our government. Man’s greed sooner or later gets in and corrupts. How corrupting is the greed of man, how it corrupts governments, the horrible thing of greed, and it’s behind the wars. It is behind the fighting. It’s behind the striving. That desire to have what belongs to someone else. The fighting, the wars among us. And yet we have not because he said,

because we ask not ( Jas 4:2 ).

You know a lot of these things that we desire, if we would just ask the Lord about them, and if it is right, God will give it to us. If it is not right he won’t, because you can ask and receive not because you ask amiss, just to consume it on your own lusts. You see, people misunderstand the purpose of prayer. The purpose of prayer is never to get your will done upon the earth. And yet, how often we think of prayer as just that, the agency by which I can get my whims and wishes accomplished. “Now Lord I want you to do this and I want you to do that and I’ve got this list of things I want you to do before Friday.” And we think of prayer as a marvelous agency by which I can get all my wishes and all my desires accomplished.

I thought of prayer in that light for years. I was always trying to make deals with God. Now you do this and I will do this. How can you lose, trying to strike a bargain with the Lord? And I used prayer, or sought to use prayer, as a means by which I could fulfill my desires. I know a lot about this verse,

you ask, and receive not, because you ask amiss, to consume it upon your own lusts ( Jas 4:3 ).

I prayed for some of those beautiful custom cars that use to drive around Santa Ana when I was in High school. Man, how I prayed for some of those cars. Well, they were for sale, but believe me; I was wanting it to consume it on my own lusts. Oh, I tried to strike a deal with God. I told him I would pick up kids and bring them to Sunday school. “You know Lord, I will give you the use of it a couple hours a week, after all.” Boy, did my mind have plans for the rest of the week, cruising down Newport Beach.

So many of our prayers have selfish motivation behind them, and many times the selfish motivation is actually hid from us. But if I really begin to probe I find that behind the prayer there is a strong selfish motivation. There’s my son; he’s going astray a little bit. He is doing things I don’t approve of, I wish he wasn’t doing these things. I’m becoming concerned. He is coming in too late at night. He is running with bad companions. “Oh, God, turn my son around, bring him to a real commitment with Jesus Christ.” In the deep deep of my heart, I’m thinking what if he should get in trouble, be arrested. Boy, what kind of headlines would that make? “Pastor’s Son Arrested.” I will be a disgrace to the family. We would have to go through the embarrassment of him being in jail. “Oh Lord save him, you know, bring him around,” but what am I really thinking.

Here’s a husband, not walking with the Lord; “Oh God save my husband. Lord help him make a commitment to Jesus Christ.” And in my heart I am thinking, “Boy it would be so nice if he were saved, I think he would treat me nicer, he would probably say grace before the meals and I think it is so wonderful when a family says grace before the meals. He would even go to church with me, and oh I wish he were sitting by me in church. Oh, Lord, save my husband.” You see it is not that he is a rebel against God and he is going to be destroyed if he is not changed. It’s not really for him, but it is for the conveniences that it might bring to me.

Prayer is not an agency by which my will is to be accomplished upon the earth. The purpose of prayer is to get God’s will to be accomplished upon the earth, and so many times we ask and receive not because the motive behind our asking is really that of accomplishing my will rather than God’s will. And if my will is in conflict with God’s will, God is not going to change His will to accommodate me, for God is not subservient to me, I am subservient to Him. And the purpose of prayer is never to change the mind of God to see things my way. It isn’t to persuade a reluctant God to do things my way. The real thrust and purpose of prayer is to get God’s will done. That’s why many times we ask and receive not because we ask amiss. Our own desires are too much entwined into it.

Now speaking in a spiritual sense he says,

You adulterers and adulteresses ( Jas 4:4 ),

This is speaking in a spiritual sense not physical in this particular passage. There are other passages that speak about in a physical sense but this happens to be spiritual because it is dealing with the love that is in your heart, the love for the world and the worldly things. You have been joined to Christ as His bride. Your chief love is to be directed towards Him. He is the one to whom you have been joined in marriage and if you begin to love something other than Him, more than Him, than you have committed spiritual adultery in your heart.

As God in the Old Testament was constantly accusing the people of Israel of adultery when they began to worship the other gods, so God speaks here against your love for the world.

Know ye not that the friendship with the world is enmity with God? and whosoever therefore would be a friend of the world is the enemy of God. Do you not think that the…do you think that the scriptures speak in vain?” [The question mark should be there. And probably the second should also be a question.] do or does the spirit that dwells in you lust to envy? ( Jas 4:4-5 ).

Now surely the spirit of God doesn’t lead us to envy, it doesn’t desire to envy. The scriptures do not speak in vain. The love of the world, the things of the world is spiritual adultery. “Love not the world, neither the things that are in the world. For he that hath the love of the world in his heart, hath not the love of the Father. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, are of the world and are not of God” ( 1Jn 2:15-16 ). Coupled, “know ye not that friendship with world is enmity with God.” If you’re going to be a friend of the world, if your going to be doing the worldly things, engrossed in worldly things, caught up in worldly things, your heart is in the worldly things. You’re putting yourself in the position of being an enemy of God.

But God gives more grace. Wherefore He saith, God resists the proud but He gives grace to the humble. Therefore submit yourselves to God and resist the Devil ( Jas 4:6-7 ).

Now it is the Devil that seeks to entice us to find fulfillment in the world by lying to us and telling us that we can find all the contentment, and joy and happiness that we desire if we will just turn from God’s path and walk after our own desires of the flesh. Satan’s appeal is so strong because he appeals to that, which I am interested in, my flesh, the desires of my flesh. And he is basically saying, “Hey, go for it. You’ll find that fulfillment, you’ll find that excitement, you’ll find what you’re looking for, just go for it. Go for the flesh.” And God is saying, “No, that’s death. If you really want life, spiritual life, then seek after the Spirit, and the things that are of the Spirit. Walk after the Spirit.”

There is a warfare between your flesh and your spirit. And Satan is there to encourage you to go after the Spirit and the Lord is there to encourage…I mean he is there to encourage you to go after the flesh and the Lord is there to encourage you to go after the Spirit. So submit yourself to God, and resist the Devil,

and he will flee from you ( Jas 4:7 ).

I like that. I think that many times our problem is just that we really aren’t standing up for right. We’re not really resisting, as we should, the Devil. I think that there are important keys in life and in this spiritual life and this warfare that we are in. “For we wrestle not against flesh and blood but against these principalities and powers” ( Eph 6:12 ). And I think the first thing is the recognition that they do exist. And I think that we need to recognize the source of the attack against us. Many times we can’t deal with it because we don’t recognize that is a spiritual battle and I’m really involved a battle against this force of evil, this spirit of evil, Satan himself or one of his emissaries. Once I recognize the source of my problem, than I can begin to deal with it. But so many times we are told to pass it off. “Well I’m just irritable today. I’m just miserable. I’m just ready to chew up anybody that gets in my way. Out of sorts, didn’t get enough sleep last night. But you know.” But we don’t recognize that this is a real spiritual conquest. This whole thing that I feel, this heaviness and all is actually a satanic source, a power that is trying to defeat me.

Now if I failed to recognize it I can just go on in this miserable way all day long. But if I recognize that “hey this isn’t of God, this isn’t of God’s Spirit, this isn’t how God would want me to be, this is an attack of Satan against me.” Recognizing it, I deal with it by resisting it. Resisting the Devil and he will flee.

And then the third “R” is rejoicing. So recognize, resist and then rejoice in the victory we have in Jesus Christ, over every principality and power that might come against us. I don’t have to be irritable. I don’t have to be cranky. I can resist the Devil, that mood, that spirit that he is trying to bring me under. And I can rejoice for I have the full victory in Jesus Christ, and it’s amazing how it can change the whole atmosphere around you.

Now the second part of this is

draw nigh to God and he will draw nigh to you ( Jas 4:8 ).

You see here I am, in the midst of the battle here. Resist the Devil, he’ll flee, but on the other hand draw nigh to God and he will draw nigh to you. I love that. All I have to do is just start drawing near to the Lord.

It’s so important it’s how we program our minds. It’s so important what we’re feeding into our minds. And God help us in this corrupt age in which we are living. With all of the technology that has brought into our homes such filth. The television has been a purveyor of such evil. It can be good; television itself I mean it’s a thing. It’s not evil in itself, but it has the capacity to bring evil into your mind into your life, and it also has the capacity to bring good but it’s how you control it, where your dial is turned. But I think of the evil that we will program into our minds as we sit there and watch the TV. And it’s terrible. No wonder we’re having all of these marital problems and immorality just flooding our nation. It’s being planted into the minds of people day after day as they watch TV. Murders, thievery, adultery, the whole thing, it’s all there. And Paul when he made the list there in Romans of these horrible things that people were doing, he said not only do they do them but they take pleasure in those that do. And how is it that a person takes pleasure in watching someone snuff someone out you know. We see these TV and on movies. People pay to see that kind of filth. Pay to pollute your mind.

And then we get caught up in the law of nature “whatsoever a man sows that shall he also reap” ( Gal 6:7 ). I’m sowing to the flesh and I begin to reap of the flesh, envying, striving, seditions, murder. How well if we would just get good inspiring music and play it in our homes. What a difference it makes. What a difference it creates within the atmosphere you see we’re sowing now to the Spirit. If in the morning as your children are getting ready for school they come in for breakfast there’s praise music on or maybe one of the kids albums on. You’re planting into their minds and into their hearts the things of the Spirit. God knows when they get to school they’re going to get all kinds of crud thrown at them. We need to counterbalance it within the home. And rather then allowing them to listen to a lot of this junk music with filthy lyrics. That we would actively encourage them by ourselves playing and listening to inspiring music. Again whatsoever a man sows that shall he also reap. And if you have that kind of atmosphere, sowing to the Spirit you’re going to reap the Spirit.

Cleanse your hands, you sinners; purify your hearts, you double-minded ( Jas 4:8 ).

You know, that’s the problem. David said, “Lord, unite my heart to serve thee” ( Psa 86:11 ). The divided heart that’s the problem of so many people. Yes, I want to serve the Lord. Yes, I want to follow Him. Yes, I want to spend eternity with Him, and yet there is another side of me that wants to go after the flesh and indulge the flesh.

The afflicted and mourned, weep let your laughter be turned to mourning, your joy to heaviness. Humble yourself in the sight of the Lord and He shall lift you up. Speak not evil one of another brethren. He that speaks evil of his brethren judges his brother, speaks evil of the Law and judges the Law, but if you are a judge of the Law than you are not a doer of the Law, but a judge. And there is one lawgiver that is able to save and to destroy, and who are you to judge another? ( Jas 4:9-12 )

So forego that condemnation or judgment on another. You’re not a judge of the Law. We’re to be the doers of the Law, obedient to the Law.

Go to now, ye that say, Today or tomorrow we will go into such a city, and continue there a year, and buy and sell, and get gain. Because you don’t know what’s going to happen tomorrow. For what is your life? It is only a vapor that appears for a little time and then vanishes away. Therefore you ought to say, if the Lord wills, and if we live, we will do this or that ( Jas 4:13-15 ).

So that exhortation, by James to us, to take into consideration, God’s will in all of our planning, to make that a contingency to every plan. It isn’t that you should’ve planned the future, but you should always have the contingency of the Lord’s will, if it’s the Lord’s will. Because I don’t know what tomorrow holds. I don’t know whether or not I will even be here tomorrow, but if the Lord wills this is what I desire, this is what I plan to do. If the Lord doesn’t will it, than I don’t want to do it, but that should always be a contingency to every plan I make. I need to realize that my life is short. It’s just a vapor that appears for a short moment and then vanishes. I’m here for just a short time, that I need to spend the time that I’m here in something that is worth while, in something that will last eternally. Too much of our life, too much of our effort, too much of our time is spent on things that are not eternal, things that are going to pass away.

Too many people spend their life eating cotton candy. It maybe sweet, but there is no substance. It dissolves it’s gone. Those things that you do, things of the flesh, things for the flesh, they are dissolved. They are gone. They’re wasted. I have so many times come to the end of the day and thought what a wasted day. Usually it’s New Years Day after I’ve watched all the football games, and you finally get to the Rose Bowl and the Big Ten won, and I think, “oh what a wasted day.” You know you use up a lot of emotion and everything else, but all I did was sit around all day long eat and watch the game. And there was a lot of things that needed to be done out in the yard. I could have spent the time more profitably. We waste too much time. We need to spend our time more profitably, in things that profit for eternity.

But you now rejoice [he said] in your boasting, and you now rejoice in that which is evil. Therefore to him who knows to do good, and doesn’t do it, to him it is sin ( Jas 4:16-17 ).

In other words, sin isn’t just something that I do that I shouldn’t, sin is also something that I don’t do that I should. Oh, I know I ought to do it, oh, I know I ought to go over there and help him out, but I don’t. To him that knows to do good and doesn’t do it, that’s sin. The sin of omission, the failure to do that which I ought to do. “

Fuente: Through the Bible Commentary

Jas 4:1. From whence come wars and fightings among you?

Whether between nations, or parties or individuals,-if there be wars and fightings, whence do they come?

Jas 4:1. Come they not hence, even of your lusts that war in your members?

Do they not arise from one desiring something, and another desiring the same thing? Is there not a competition or emulation of an evil kind, in which each one prefers himself, and seeks not the good of his neighbor?

Jas 4:2. Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not,-

This is natures way of trying to get by contention what it desires to possess,-fighting, and warring, and killing, yet the result of all this is nil. After all is done, yet ye have not. There is a simpler and a surer way which men forget; they leave that divine path untrodden: Ye have not,

Jas 4:2. Because ye ask not.

With all your efforts you do not succeed, because you omit to pray to God. Prayer would have brought you every blessing that you need; but, instead of going to God, and asking at his hands, you rush upon your neighbor, and seek to take what you desire as spoil from him.

Perhaps some say, But we do ask. Well, then, saith the apostle,–

Jas 4:3. Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts.

The lusts of the flesh come in, and put us upon the wrong track; or if we take the right road, yet, if the lusts be there, God will not bless us because, in doing so, he would be helping us to gratify our lusts.

Jas 4:4. Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God?

The apostle uses this strong language not concerning the actual sin of adultery as the term is commonly understood, but in relation to our not loving God with true chastity of heart, but lusting after something else. This is the very essence of spiritual adultery. We ought to give God the whole affection of our being; but, instead of doing so, we allow at least some of it to wander to other objects, and therefore we are called, by the Holy Ghost himself, adulterers and adulteresses. These may seem to be hard words, but they are true ones. May they bring us to our spiritual senses, and cause us to love our God with all our heart, and mind, and soul, and strength!

Jas 4:4. Whosoever therefore will be a friend of the world is the enemy of God.

In one sense, Christians are the greatest friends of the world, for they desire the good of all men, and seek their salvation. But, in another sense, viewing the world as a great conglomerate of evil, we are no friends of the world. There is a certain form of theology, popular nowadays, which teaches us that we ought to remove the line of demarcation between the Church and the world. This kind of teaching may be called theology, but it cometh not of God; it is a gross falsehood which we ought to abhor in the very depth of our spirit.

Jas 4:5-6. Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy? But he giveth more grace.

There is a spirit, resident in the natural man, the human nature of man, which is always inclined toward hate and envy, always wanting to get somewhat from other men, and always grieved if other men seem to be or to have more than the person himself has. How is this spirit to be met? This verse supplies the answer, He giveth more grace. More grace, -this is the great remedy for hate and envy. More grace,-this is the balm for sorrow. More grace,-this is our greatest help out of all difficulties. More grace,-this is the universal recipe for all that we need: He giveth more grace.

Jas 4:6-7. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble. Submit yourselves therefore to God.

Lay aside that fighting spirit,-that effort to pull others down so as to raise yourself up,-and bow before God, yield yourself wholly to his blessed will. This is the way of peace, and the way of joy, too.

Jas 4:7. Resist the devil,-

Who will seek to stir you up to rebellion; give no place to him: Resist the devil,-

Jas 4:7-8. And he will flee from you. Draw nigh to God, and he will draw nigh to you.

Hear this command, and practice it; get near to God in Christ Jesus, and you shall soon find him come to your help in every hour of need.

Jas 4:8. Cleanse your hands, ye sinners; and purify your hearts, ye double minded.

For, if you are double-minded, your hands and your hearts must both need to be cleansed. The apostle does not say, Concentrate your thoughts, but he does say, Cleanse your hearts; for, to have two objects in life, is a kind of spiritual adultery, from which we need to be purged, so the command is, Purify your hearts, ye double-minded.

Jas 4:9. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness.

If the previous verses have rightly accused you of sin, confess your guilt with shame and sorrow, and so come to Christ imploring pardon.

Jas 4:10. Humble yourselves in the sight of the Lord, and he shall lift you up.

If you exalt yourself, he will pull you down. If you lie down in the dust before him, he will lift you up. It is according to Gods usual way of acting to practice these reversals. Mary truly sang, He hath put down the mighty from their seats, and exalted them of low degree. He hath filled the hungry with good things; and the rich he hath sent empty away.

Jas 4:11. Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge.

If you cease to think that which is evil, you will also cease to speak evil. If I speak evil of my brother, I have condemned the law which bids me love him as I love myself; I have practically said that it is an absurd law, and an unrighteous law; and this is a great evil in Gods sight.

Jas 4:12-15. There is one lawgiver, who is able to save and to destroy: who art thou that judgest another? Go to now, ye that say, Today or tomorrow we will go into such a city, and continue there a year, and buy and sell, and get gain: whereas ye know not what shall be on the morrow. For what is your life? It is even a vapor, that appeareth for a little time, and then vanisheth away. For that ye ought to say, If the Lord will, we shall live, and do this, or that.

We are all too apt to say what we will do, and where we will go, forgetting to add, If the Lord will, we shall live, and do this, or that.

Jas 4:16-17. But now ye rejoice in your boastings: all such rejoicing is evil. Therefore to him that knoweth to do good, and doeth it not, to him it is sin.

There are sins of omission as well as sins of commission; may the Lord graciously keep us from both forms of the evil, for his dear Sons sake! Amen

Fuente: Spurgeon’s Verse Expositions of the Bible

Jam 4:1. , whence?) James hints, that many persons often seek the causes of contentions, though they are evident.- , wars and fightings) opposed to peace; on which he treats in ch. 3. Fighting is the active carrying on of war. There follows shortly afterwards in Jam 4:2, ye fight and war. An inverted Chiasmus. , but the Alexandrian MS. in the lesser Oxf. edit., , for Mill, as usual, does not notice the order of the words. is also inserted before in L. and N. 1. There may be something remarkable in this variety.[46]-, hence) The reference is to pleasures (), of which mention is expressly made immediately (comp. Jam 4:3), and is implied in ch. 3-, which war) The same word occurs, 1Pe 2:11.-, in the members) The body is the first seat of war: thence there follows the war of man with man, of king with king, of nation with nation.

[46] ABC support the second , as do also Memph. and later Syr. But Rec. Text omits it with Vulg. BC Vulg. place after . But A before .-E.

Fuente: Gnomon of the New Testament

Jas 4:1

SECTION 8

Jas 4:1-10

CAUSE OF CONFLICTS

Jas 4:1

1 Whence come wars—Following his discussion of peace in the final verses of the third chapter, the writer passes, by an easy transition, to that of war and conflict in this portion of the Epistle. In the preceding section there is a sharply drawn contrast between two kinds of wisdom, each of which is traced to its source, and its characteristics designated. Here, he points his readers to the disastrous consequences involved in following the dictates of that “wisdom” which is not from above, but which is earthly, sensual and devilish. It appears quite certain that the sacred writer has under consideration here strife, dissension, and warfare in the church, and in and betweem individuals, and that the words, “wars,” and “fightings,” are to be construed figuratively, although his analysis of the real causes of war is applicable to any kind of warfare, whether figurative or literal, and whether in the individual himself, between individuals, or between nations. His words were especially applicable to the situation which widely prevailed in the day when he lived. There were many bitter contentions in the world in the first century; and, the Jews, partticularly, were divided into numerous warring camps, such as Pharisees, Sadducees, Herodians, Essenes, Zealots, and the like, each of which fought all the rest with great industry and effort. And, there is ample evidence in the New Testament that converts to Christianity from Judaism often brought with them their contentious spirit and urged their views upon their brethren to the point of division. (Cf. Col 2:20-22.) James provides clear evidence here, and often elsewhere in his Epistle, that such difficulties were not confined to those congregations composed of people lately out of heathenism, such as the Corinthians, Galations, etc., but that among the Christians of the “circumcision,” there were dissensions, divisions, and factious groups. The early church was thus by no means free of difficulty ; and, while we may properly deplore trouble in the church at any time or place, we may at least conclude that such is not peculiar to our day, and that the congregations of the apostolic age wrestled with this vexing problem. Here, James traces to their source these difficulties, and designates the real reason for them.

“Whence,” (pothen), is an interrogative adverb, signifying, “from what source.” Thus is raised the question, “what is the source, the origin, of war?” The word “war,” from polemos here, means a quarrel, a wrangle, and denotes a prevailing state of strife as distinguished from specific conflicts designated in the second phrase of the sentence.

and whence come fightings among you?—“Fightings,” from mache, denotes separate conflicts, all of which are summed up in the word “war” of the preceding phrase. War is that state or condition resulting from a series of clashes; “fightings,” that which produces this state. The horror of war has long been painfully felt, and multitudes wearily and often hopelessly seek for the solution. How may war be forever eliminated is a question on the lips of millions throughout the world today. Peace is life’s greatest temporal blessing; peace with oneself, peace among men, peace in the world. It rarely exists on any of these levels. It is a tragic commentary on man’s inability to live at peace with his fellows that there has been open, armed conflict between men and nations in every generation since our Lord was here upon the earth. However, in the efforts put forth to eliminate it, men seldom seek out the real reasons therefor. This, Jam es proceeds to do in the statement which follows.

come they not hence, even of your pleasures that war in your members?—Thus, the writer answers, with this rhetorical question, the queries raised in the first part of the passage. Wars and fightings do originate in the “pleasures” which cause conflicts among our “members.” The word “pleasures,” from hedonon, a word designating desire and lust (the effects put for the cause), denotes the source of conflict; and “in your members,” the place or sphere of it. Pleasures, as used here, means the satisfaction men seek from the senses and oftentimes the impelling desire for the gratification thereof. In this impressive passage, the writer represents pleasures as soldiers spread out among the members of the body, and using them as instruments to accomplish their ends. Often the individual is the seat of such conflict, and finds himself a battleground of conflict. Peter wrote, “Beloved, I beseech you as sojourners and pilgrims, to abstain from fleshly lust, which ivar against the soul. . . .” ( 1Pe 2:11.) And, in the church such often occurs. The lust for power, the desire for acclaim, and the overpowering pride of opinion have propelled men into the most vicious and hurtful state of war, thus disgracing the cause of Christ, discouraging the good, and providing infidelity with one of its most effective arguments.

The desire to get, at all odds, what one does not have, but greatly desires, is at the root of most difficulties between nations and men. The acid test of life’s motives is thus provided. Is our chief concern pleasure? If yes, then in order to secure and maintain it, clashes and conflicts must inevitably arise, and nothing will be permitted to interfere with the effort. Some, indeed, become slaves to lust and pleasure, and the battleground of conflict all of their lives. Paul, in describing the status of one without the gospel, and the assurance it provides, wrote: “But I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members.” (Rom 7:23.) Desire of the wrong kind will inevitably lead to conflict. Money, prestige, the desire for a place of prominence and influence are all sources of conflict ; and men frequently seek to climb up in the world on the bodies of those they have pulled down! Desire of the type condemned by James is responsible for the gravest of crimes, and men have not hesitated to commit murder to secure their coveted ends. Where then is strife? It is in the individual. Why is it there? Because of man’s desire to gratify his senses. What prompts to such desire? The pleasures derived from such gratification. What is the result of such? The writer answers in the verse which follows.

Fuente: Old and New Testaments Restoration Commentary

The writer now dealt with the effect of faith on character. Everything depends on desire. To attempt to satisfy a natural desire without reference to God is futile, and issues in internal conflict and outward warfare and strife. The writer inquired, “Doth the Spirit which He made to dwell in us long unto envying?” It is self-evident that the Spirit of God does not create desire which issues in envying.

The divine corrective of such a condition is, first, that God “giveth more grace . . . to the humble.” In the infinite grace of God there is ample supply to counteract all the forces of evil. The responsibility is revealed in a series of injunctions. With regard to Satan, first must be submission to God, and then resistance. It is not enough, however, to draw nigh to God and then to be careless in conduct. “Draw nigh to God, and He will draw nigh unto you.” In the sense of the resulting nearness it is possible to cleanse the hands, that is, to correct the conduct; and to purify the heart, that is, to make right the character.

Such attitudes of life will result, first, in right relationship with man. Living faith in God ever creates in the heart of man the consciousness that his judgment of another may be partial and mistaken, but only God knows the deepest facts. Therefore faith in God means a dependence on Him that is actual and active. It is in connection with this argument that the principle is laid down that “to him therefore that knoweth to do good and doeth it not, to him it is sin.” The reference is to the saying, “If the Lord will.” Thus it is shown that the neglect of any right habit, even in speech, is of the nature of sin.

Fuente: An Exposition on the Whole Bible

III. WORLDLINESS AND THE CHRISTIAN CONDUCT OF LIFE CONTRASTED (4:1-5:20)

CHAPTER 4

1-12. The cause of the crying evils of life is the pursuit of pleasure, an aim which is in direct rivalry with God and abhorrent to him.

1-2b. Quarrels and conflicts are due to the struggle for pleasure and for the means of pleasure.

The paragraph is written not so much to censure the quarrels as to set forth the evil results of aiming at pleasure; in nowise is it introduced in order merely to give an abstract analysis () of the ultimate source of the quarrelling.

Some have taken 4:1 ff. of difficulties between the teachers (cf. 1:19-21, 3:16), but this is not indicated in the text, and is an unnatural limitation.

We have here, doubtless, a glimpse of the particular communities with which the writer was acquainted, but the exhortation assumes that all communities show substantially the same characteristics. The addition of , v. 1, recalls the thought from the ideal pictures in the preceding verse to the actual situation in the world-and even in the Christian church. Cf. Philo, De gig. 11: For consider the continual war which prevails among men even in time of peace ( ), and which exists not merely between nations and countries and cities, but also between private houses, or, I might rather say, is present with every individual man; observe the unspeakable raging storm in men`s souls that is excited by the violent rush of the affairs of life; and you may well wonder whether any one can enjoy tranquillity in such a storm, and maintain calm amid the surge of this bellowing sea.

The opening of this paragraph and of the two following, 4:13-17, 5:1-6, lacks the usual .

, feuds, quarrels; , conflicts, contentions. The two words cover the chronic and the acute hostilities in the community.

and are so frequently combined in Homer as to elicit comment from Eustathius more than once. See especially Eustathius on Il. i, 177. In later writers they became a standing combination; see references in Wetstein, e. g. Epict. Diss. iii, 13:9. Hence the combined phrase is naturally used here with no great distinction between the two terms.

For used of private quarrel, cf. Test. XII Patr. Gad 5, Dan 5:2, Sim. 4:8, Ps. Sol. 12:4, Jos. Antiq. xvii, 2:4, Ps.-Diog. Ep. 28, Clem. Rom. 46:5. For referring to private strife, cf. Neh 13:11, Pro 17:1, Ecclus. 6:9, 27:14, 2Ti 2:23, 2Ti 2:24, 2Co 7:5, Plat. Tim. 88 A , Epict. Diss. i, 11:18, ii, 12:14, iii, 12:12, iv.5:2.

, because you make pleasures your aim, (Tit 3:3). Over against pleasure as the great end stands submission to God (v. 7).

, which are at war with one another, having their seat in your bodily members, and which so bring about conflicts among you. The war is between pleasures which have their seat in the bodies of several persons, not between conflicting pleasures throwing an individual into a state of internal strife and confusion. Since the pleasures clash, the persons who take them as their supreme aim are necessarily brought into conflict. makes the connection between and .

By some interpreters the warfare is thought of as merely directed toward the winning of gratification, by still others as a war against the soul (1Pe 2:11), or against the (Rom 7:23; see passages from Philo cited by Spitta, p. 113, note), or against God. But it is entirely fitting, and makes much better sense, to understand it, as above, with reference to the natural activity of pleasures-necessarily conflicting with one another, and so leading to the outbreak of conflict. The point of James`s attack is pleasure as such, not lower physical pleasure as distinguished from higher forms of enjoyment. The passage from Plato, Phdo, p. 66, often cited, and given below (p. 258), is therefore not an apt illustration here.

Pleasure is not here equivalent to, nor used by metonymy for, , desire. But the two are of course closely related; e. g. Philo, De prm. et pn. 3 , 4 Macc. 1:22 , 5:23; Stobus, ii, 7, 10 (ed. Wachsmuth, p. 88) [] . The underlying conception is the same as in Jam 1:14, although no explicit reference to is there made.

On , cf. 3:6. James thinks of pleasure as primarily pertaining to the body. Cf. the frequent use of members for body, Rom 6:13, Rom 6:19, Rom 6:7:5, Rom 6:23, Col 3:5, Apoc. Bar. 83:3.

The resemblance to 1Pe 2:11 is probably accidental; nor is there probably any direct allusion to Rom 7:23.

2. V. 2 explains in detail the connection between and . Ungratified desire leads to ; zeal for pleasure unable to reach its end, to and .

] BAKL minn vgfu.

] R minn ff vgam boh syrutr.

] minn. So Textus Receptus.

The short reading is probably original.

Under the reading adopted, the last clause, , belongs with v. 3 (so WH.). R. Stephens verse-division, which connects v. 2 c with the preceding instead of the following, and the punctuation of the A.V. are due to the Textus Receptus.

, . , .

This punctuation alone (so WH. mg. and many commentators) preserves the perfect parallelism between the two series of verbs, which is fatally marred by the usual punctuation ( , , so Tisch. WH. etc.). The abruptness is then not greater than in 2:17, 5:6, 5:13 f. For the asyndeton, cf. 2:22, 24. These passages mark the extreme of the abruptness which in various forms is a quality of Jamess style. The usual punctuation is made additionally unacceptable by the impossible anticlimax (cf. Plato, Menex. 242 A).

, not a new idea but necessarily suggested by (v. 1). Pleasure and desire are correlative; see on v. 1.

, kill, murder. No weaker sense is possible, and none is here necessary, for James is not describing the condition of any special community, but is analysing the result of choosing pleasure instead of God. The final issue of the false choice is flagrant crime. implies ; is often unsatisfied; in such a case its outcome, if unrestrained, is to cause the murder of the man who stands in its way., , are practically equivalent to a conditional sentence, in which forms the protasis, the apodosis; cf. 3:13, 5:13 f., Bultmann, pp. 14 f. In the use of the second person plural the writer is taking the readers as representative of the world of men in general.

On the universal, or gnomic, present, see Gildersleeve, Syntax of Classical Greek, i, 190; Winer, 40. 2. a; on asyndetic sentences of the nature of a condition, cf. Buttmann, 139. 28; Winer, 60. 4. c.

The same idea that murder is the horrible outcome to be expected from actually existing conditions, unless their natural tendency is somehow checked, is found in Didache 3:2 ; cf. also Clem. Rom 4:7, Rom 4:9, quoted below, Test. XII Patr. Sim. 3:3 [- ] . It must not be forgotten that to cause a death indirectly is often called murder, and that even downright murders have not been unknown in otherwise respectable communities. Cf. Act 9:23, Act 20:3, Act 23:12 ff., Jam 5:6 , 1Pe 4:15 , Ecclus. 34:22.

, .

Having established the connection between and , the writer presents another chain, still hypothetical and general, but showing that the origin of the prevailing state of (v. 1) is , which when it cannot attain its coveted prize regularly leads to fighting and strife.

James, writing to no one community, but to the whole Christian world, is speaking of general tendencies, not of the sins of any particular local group. Hence his strong language has no personal sting.

The underlying principle is not the same as that of Mat 5:21 f., although there is obvious resemblance. There, as in Mat 5:28, the point is that it is the inner passion of the heart which God considers, not merely the carrying out of an angry thought in murder. Here in James the wickedness and dangerousness of the end sought, viz. pleasure, is exposed by showing to what an awful issue, if uninhibited, it surely leads.

1Jn 3:15 comes nearer, but is still different.

To the mistaken idea that James is here giving a description of the particular communities which he addressed is due the conjecture for , which was printed in the second edition of Erasmus (1519), was supported by Calvin, translated by Luther (ihr hasset), and has been adopted by many other commentators, both older and more recent. Various other instances of the textual corruption, for , can, indeed, be adduced (see Mayor3, p. 136); but there is no manuscript evidence for the reading here. The conjecture is unnecessary, and it obliterates the careful parallelism of the two series.

Interpreters who have been unwilling to emend the text, and yet have felt bound to see in an actual description of the Christian community addressed, have been driven to various expedients. The more usual methods have been either to reduce the meaning of to hate, or else to assume an hendiadys, by which murder and envy becomes murderously envy (Schneckenburger: ad necem usque invidetis). Both methods are linguistically impossible.

. connects the two series.

, hotly desire to possess, covet, cf. Ecclus. 51:18, Wisd. 1:12, 1Co 12:31, 1Co 12:14:1, 39, Gal 4:17 f., Demosth. Ol. ii, 15 . The meaning is different from that of in 3:14.

and start with the fundamental meaning of hot emotion. For the peculiar Hebraistic and Biblical meaning zeal, see note on Jam 3:14. In secular use the meanings are developed on two sides, desire to surpass (emulation, rivalry) and desire to possess (envy, etc.). In either sense the words may refer, according to circumstances, to either a good or an evil desire. See Trench, Synonyms, xxvi.

In our verse shows that the desire is for possession; but may then mean either envy (the possessor) or covet (his possessions). Covet (so R.V.; A.V. desire to have), as being the more general idea and a better parallel to , is to be preferred.

The English word jealousy is derived from through French jalousie, Latin zelus, but in most of its meanings jealousy corresponds rather to , the begrudging to another, indicating primarily not the desire to possess, but the unwillingness that another should have.

, i. e. against those who possess what you wish to take from them. The connection of either barren envy or ungratified covetousness with strife is so natural that it hardly needs to be illustrated; but cf. Clem. Rom. 3-6 (where the Biblical and secular meanings are not distinguished), with Lightfoots note on 3:2, Philo, De decal. 28; Iren. iv, 18:3.

This passage is made more intelligible by passages from Greek and Roman writers, which show that not only the connection of pleasure and desire, but that of desire, conflict, and war, was a commonplace of popular moralising in the Hellenistic age. See Zeller, Die Philosophie der Griechen4, iii, 1, pp. 221-225.

Thus Philo, De decal. 28, M. pp. 204 f.: Last of all he forbids desire (), knowing desire ( ) to be productive of revolution and addicted to plots. For all the passions of the soul ( ) are bad, exciting it and agitating it unnaturally, and destroying its health, but worst of all is desire. The evils of which the love of money or of a woman or of glory or of any other of those things that produce pleasure is the cause-are they small and ordinary? Is it not because of this passion that relationships are broken, and thus natural good-will changed into desperate enmity? that great and populous countries are desolated by domestic dissensions? and land and sea filled with novel disasters by naval battles and land campaigns? For the wars famous in tragedy, which Greeks and barbarians have fought with one another and among themselves, have all flowed from one source: desire () either for money or glory or pleasure. Over these things the human race goes mad.

Ibid. 32, M. p. 208 [i. e. the fifth commandment of the second table] , , , , , , , , , .

Philo, De Josepho, 11, M. p. 50; De posteritate Cain. i, 34, M. pp. 247 f.; De migratione Abr. 12; Lucian, Cynic. 15, , . ; Cicero, De finibus, i, 13 ex cupiditatibus odia, dissidia, discordiae, seditiones, bella nascuntur; Seneca, De ira, ii, 35 ista quae appetitis quia exigua sunt nec possunt ad alterum nisi alteri erepta transferri, eadem affectantibus pugnam et jurgia excitant. Cf. Plato, Phdo, p. 66 C .

See note on 1:14, and cf. Wendland and Kern, Beitrge zur Geschichte der griech. Philosophie und Religion, pp. 36-37; J. Drummond, Philo Judus, ii, pp. 302-306.

In contrast to pleasure stands God. So Philo, Leg. all. ii, 23, M. p. 83, says that it is impossible to master pleasure except by complete submission to God. 4 Macc. 5:22, 6:35 represent, in more secular fashion, reason () and sound principles () as able to control pleasure and desire; but Test. XII Patr. Benj. 6 shows true Jewish character in the sharp contrast which it draws: [The good man] delighteth not in pleasure for the Lord is his portion. This section of the Testament of Benjamin is full of parallels to James.

3. By aiming at pleasure men cut themselves off from the only sure source or true satisfaction.

returns to the matter of the unsatisfied desire ( ) in order to point out another aspect of the futility of pleasure as a supreme end. So long as men allow their lives to be governed by , their desire is sure to be unsatisfied. The only sure source from which men can always receive is God. By choosing pleasure as their aim, men cut themselves off from this source, for they do not ask God for gratifications such as these, or, if they do, only find that their prayers, aiming at their own pleasures and not at his service, are unacceptable, and that they ought not to have offered them.

Jamess principle is: Make the service of God your supreme end, and then your desires will be such as God can fulfil in answer to your prayer (cf. Mat 6:31-33). Then there will be none of the present strife. Pleasures war, and cause war. Desire for pleasure, when made the controlling end, leads to violence, for longings then arise which can only be satisfied by the use of violence, since God, from whom alone come good things (1:17), will not satisfy them.

It should be needless to point out that is not thought of as the result of .

. The is unnecessary, but not emphatic. Cf. 1:18, 4:15. here means prayers to God.

3. , cf. Jam 1:5 f., Mat 7:7, Mat 21:22, Mar 11:24, Luk 11:9, Joh 14:13, Joh 14:15:7, Joh 14:16, Joh 14:16:23 f. Joh 14:26, 1Jn 3:22, 1Jn 5:14 f..

Here, as often in secular Greek (cf. L. and S.), no difference in meaning is perceptible between the active and middle of . Cf. 1Jn 5:15-16 , , , Mar 6:22, Mar 6:24 , , and other examples quoted by Mayor.

That there was once a distinction in use is likely, but even the statements quoted by Stephanus, Thesaur. s. v., that means to ask or do not make the matter intelligible. See J. H. Moulton, Prolegomena, p. 160; J. B. Mayor, in Expositor, 8th series, vol. iii, 1912, pp. 522-527; Hort, ad loc.

, wrongly, cf. Wisd. 14:29, 30, 4 Macc. 6:17. The following clause explains this to mean: with the selfish purpose of securing pleasure, not of serving God, cf. Mat 6:32. For rabbinical ideas of bad prayers, see Schttgen on Jam 4:3.

The promises are that the prayers of the righteous and the penitent will be heard; cf. Psa 34:15-17, Psa 145:18, Pro 10:24, Ps. Son 6:6, Luk 18:9-14, Jam 1:6 ff., 1Jn 5:14, Hermas, Sim. iv, 6.

. marking the realm in rather than the object on (Lex. s. v. ). The distinction is thus not in the things prayed for, but in the purpose with which they are to be used, and for which they are desired-i. e. whether pleasure or the service of God. Hence probably the unusual, though not unexampled, preposition.

, spend; not necessarily waste, nor squander; cf. Act 21:24, 2Co 12:15, 2Co 12:1 Macc. 14:32. The object of is the means of securing enjoyment for which they pray; throughout the passage money is especially in mind.

] cAKLP minnomn vid.

] B.

] *.

B and have both fallen into error.

4. , adulteresses, i. e. renegades to your vows. God is the husband to whom the Christian is joined as wife. The figure arose with reference to Israel as the wife of Jahveh; cf. Isa 54:5, Jer 3:20, Eze 16:23, Hos 9:1, Wisd. 3:16, Mat 12:39, Mat 16:4, Mar 8:38; and see Heb. Lex. s. v. .

To this corresponds the position of the church as the bride of Christ (2Co 11:1, 2Co 11:2, Eph 5:24-28, Rev 19:7, Rev 21:9). The term is often, as here, applied to individual members of the people of God; cf. Exo 34:15, Num 15:39, Psa 73:27 , Hos 4:12. The feminine is alone appropriate in this sense, since God is always thought of as the husband.

The harsh word comes in abruptly; it anticipates and summarises the thought expressed in the verse itself. For the severity, and the direct address, cf. 1:8, 4:13, 5:1.

The word is fully explained by the figurative sense: to take it literally (Winer, Spitta, Hort, and others) is to violate the context and to introduce a wholly foreign and uncalled-for idea. Moreover the feminine used alone is then inexplicable.

] B*A 33 ff (fornicatores) vg (adulteri) boh (adulterers) Syrpesh.

] cKLP minn syrhcl. Plainly emendation.

. The idea which follows is at any rate familiar to the readers, whether or not these words (as Spitta thinks) introduce a quotation.

, friendship, the usual meaning (cf. L. and S.) of this word, which is a common one in the Wisdom-literature and in 1, 2, and 4 Maccabees; cf. Wisd. 7:14.

. Objective genitive, friendship for the world. Cf. 1:27 (and note), 2:5, Joh 15:18 f., 1Jn 2:15.

To make pleasure the chief aim is to take up with . To be a friend of the world is to be on good terms with the persons and forces and things that are at least indifferent toward God, if not openly hostile to him. It does not imply conformity to heathen standards of living (Hort), and is entirely appropriate in connection with a Jewish community.

Cf. 2Ti 3:4 , Philo, Leg. alleg. ii, 23, .

The precise sense of is much discussed in the commentaries. For summary of views, see Beyschlag, who himself takes it in the active sense of love, as given above.

, enmity as regards God. The accentuation , not , is required in order to preserve the sharpness of the contrast. Cf. Rom 8:7 , Rom 5:10, Rom 11:28, Col 1:21, in which passages, however, rather more of mutual relation is implied.

It is to be observed that a state of enmity between men and God differs from a state of enmity in ordinary human relations in that the permanent attitude of love on Gods part is not thereby interrupted.

for is characteristic of vernacular Greek, and is shown by the papyri to have been specially common in the first and second centuries after Christ. See J. H. Moulton, Prolegomena, pp. 42-44, 234, where references to other discussions will be found; also Winer, 42 fin., Blass, 26. 4, and the references in Mayors note, pp. 139 f.

] om L 33 minn boh. The weakness of attestation here counterbalances the presumption in favour of the shorter reading. Possibly oyn fell out by accident after ean.

. Cf. 2:23 .

, stands, cf. 3:6, Rom 5:19, 2Pe 1:8. The word suggests a lasting state. But see J. de Zwaan, in Theol. Studin, 1913, pp. 85-94.

5-6. Remember the Scripture which declares that God is a jealous lover and suffers no rival for the loyalty of the human spirit; and observe that God gives grace to fulfil his requirements, and that this grace is bestowed on the humble, not on those proud of their worldly success.

5. , introducing a question designed to prove the same thing in another way (Lex.); cf. Mat 12:29, 1Co 6:16, etc.

, emptily, i. e. without meaning all that it says. Cf. Deu 32:47 .

. See 2:23 and note. The term must refer to Holy Scripture. The quotation which follows is not found in the O. T., and either the writer has quoted (perhaps by mistake) from some other writing or a paraphrase, or else the Greek O. T. in some one of its forms had a sentence like this. The sentence seems to be a poetical rendering of the idea of Exo 20:5.

. The formula is frequent; cf. Rom 4:3, Rom 9:17, Rom 10:11, Rom 11:2.

Various unsuccessful attempts are made to explain this sentence as not meant to be a quotation.

(1) The usual method is to take the two sentences , as a parenthesis (Hofmann, B. Weiss, and others). Against such an idea speaks the technical introductory formula, which here prepares for the quotation with unusual elaboration. Such a formula is generally (cf. v. 6) followed at once by the quotation (Rom 11:2-4 is no exception to this rule). Moreover, if what follows is not quoted, would have to be given the somewhat unusual meaning speaks (as in Act 24:10). Such a parenthesis would introduce confusion into the thought of an otherwise well-ordered and forcible passage and make the of v. 6 unaccountable.

(2) Equally futile is the theory that James is merely summarising the thought of the O. T. without intending to refer to any specific passage, e. g. (Knowling) Gen 6:3-5, Deu 32:10 f. Deu 32:19, Deu 32:21, Isa 63:8-16, Eze 36:17, Zec 1:14, Zec 8:2. The following sentence would then become merely the utterance of the writer, and against this speaks conclusively the formula of citation ( ).*

(3) Neither can the sentence be accounted for as an inexact citation of such passages as Exo 20:5 , , although the sense is akin.

(4) The attempt to make refer vaguely to the substance of v. 4 is also vain.

(5) Unacceptable are also the textual conjectures by which various scholars have tried to eliminate a supposed gloss: thus Erasmus and Grotius would excise (cf. 1Pe 5:5); Hottinger and Reiche, (with the insertion of before ).

, jealously, or, more exactly, begrudgingly.

with accusative is a regular periphrasis for the adverb; so for , , angrily, , cheaply, , pleasantly and graciously (Jos. Ant. xii, 103). See L. and S. s. v. C. III. 7; Lex.. s. v. I, 3. g. This idiom is not found elsewhere in the N. T.; see Schmid, Atticismus, iv, Index.

In the sense of jealously, would have been more in accord with LXX usage, cf. Num 5:14 , Exo 20:5, Pro 6:34, Pro 27:4, Son 8:6, Ecclus. 9:1, so 2Co 11:2; but this meaning, ardent desire for complete possession of the object as in the case of the husband (Hebrew ), seems to be foreign to in general Greek usage, which denotes that emotion by , as here. is thus a phrase drawn from Hellenic models, not founded on the language of the LXX.

means primarily ill will, malice, due to the good fortune of the one against whom it is directed, (Diog. Laert. vii, 63. 111; see other similar definitions in Trench, Synonyms, xxvi). This begrudging spirit may be shown in the refusal either to give or to share (so especially the verb ); or in the jealous ill will of the gods toward overfortunate mortals; or in other ways corresponding to some of the meanings of English envy and jealousy, neither of which, however, is in meaning wholly coterminous with . See Trench, l. c.; L. and S. s. vv. , , , . So, like English jealousy, is used in a bad sense of the ill will felt toward another with whom one has to share a prized object, but it does not seem ever to be quite equivalent to the English term for the lovers, or husbands, jealousy; the object of the emotion seems always to have been found in the hated possessor, not (as often in the English word) in the prized object.

The Latin equivalent of is invidia, from which comes English envy. But the English word is in modern times often used in a milder sense, with reference only to the desire for equal good fortune with another and with no thought of ill will. It thus approaches more nearly the sense of , just as the English jealousy (see on 3:14, 4:2), though derived from , zelus, has acquired much of the peculiar meaning of .

limits . To connect it with yields but a poor sense.

When connected with , is usually taken in the sense of with reference to, or against (so Spitta). But there has been no previous mention of in this paragraph to account for the introduction of such a quotation relating to it. If the phrase is connected with and taken in the sense enviously, as explaining , it lacks the proper, and indispensable, conjunction to connect it with (inserted by cumenius in his paraphrase: , ), and the general sense is less satisfactory.

, yearns, yearns over, of the longing affection of the lover. See Lightfoot on Php 1:8. Cf. 2Co 9:14, Php 1:8, Deu 13:8, Deu 32:11, Jer 13:14. In Eze 23:5, Eze 23:7, Eze 23:9 (Aq.) it has the lower sense of dote on.

As subject of we may supply , and then take as object of the verb; or may be taken as subject and supplied as object. In the former case means the human spirit breathed into man by God (cf. Gen 2:7, Isa 42:5, Ecc 12:7, Num 16:22, Num 27:16, Zec 12:1, Heb 12:9).

This has the advantage that and then have the same subject, and seems on the whole better. contains a hint of Gods rightful ownership through creation.

On the other hand, as subject would mean the Holy Spirit, to whom this would be the only reference in the epistle. In favour of this is the fact that the conception of the Holy Spirit as dwelling in man is repeatedly found in the N. T. and in early Christian literature. Cf. Eze 36:27, Rom 8:11 f., 1Co 3:16 , Hermas, Sim. v, 6:7, Mand. iii, 1, v, 2, De aleatoribus, 3.

Weinel, Wirkungen des Geistes und der Geiste, p. 159, suggests that here (like , Eph 4:30) refers to the idea of Hermas, Sim. v, 6:7, , ix, 32, that God has given us as a deposit a pure spirit, which we are bound to return to him unimpaired. God jealously requires back the spirit, pure as he gave it. But this interesting interpretation is not supported by any clear indication in the context.

If taken thus as a declarative sentence, the quoted passage means God is a jealous lover. This obviously suits perfectly the preceding context.

By some the sentence is taken interrogatively. It will then mean, Does the Spirit, set within us by God, desire to the extent of becoming jealous? and will express the incompatibility of the Spirit with the sin of jealousy. But (1) this would require to introduce the question; (2) is too weak a word after , , ; and (3) the general meaning of the sentence becomes altogether far less suited to the context.

Mayor3, pp. 141-145 gives a convenient and full summary of the various views held about this verse, relating to (1) the construction of , (2) the meaning of , (3) the subject of . A large amount of material is to be found in Heisen, Novae hypotheses, pp. 881-928, Pott, Excursus IV, pp. 329-355, and Gebser, pp. 329-346, who gives the views of commentators at length. See also W. Grimm, Studien und Kritiken, vol. xxvii, 1854, pp. 934-956; and Kirn, Studien und Kritiken, vol. lxxvii, 1904, pp. 127-133, 593-604, where the conjecture for (first proposed by Wetstein, 1730) is elaborately, but unconvincingly, defended, and the quotation explained as a combination of Psa 42:1 and Ecc 12:7. P. Corssen, Gttingische gelehrte Anzeigen, 1893, pp. 596 f., defends the conjecture , and the sense: In envy ye desire: but the Spirit which God hath put within you giveth greater grace; subject yourselves, therefore, to God.

] BA minnpaue.

] KLP minnpler ff vg boh syrutr. The weight of external evidence leads to a (somewhat doubtful) decision for .

6. . God makes rigorous requirements of devotion, but gives gracious help in order that men may be able to render the undivided allegiance which he exacts. The subject of is clearly (cf. ). That the phrase is drawn from, and directly prepares for, the quotation from Proverbs which follows makes it unlikely that this sentence is part of the quotation of v. 5.

. The comparative is most naturally taken as meaning greater grace in view of the greater requirement.

Another interpretation is that of Bede: majorem gratiam dominus dat quam amicitia mundi; so also many other commentators.

. The context seems to require that this be understood of the gracious gift of aid to fulfil the requirement of whole-hearted allegiance. Cf. 1Pe 3:7, Eph 4:7. On the meaning of , cf. J. A. Robinson, Ephesians, pp. 221 ff.

Those who take in the sense of favour, i.e. not the means of complying, but a reward for complying, have difficulty with , which is then inappropriate; and the idea itself suits the context less well.

, sc. or . A regular formula of quotation, Eph 4:8, Eph 5:14, Heb 3:7; (cf. Gen 10:9, Num 21:14) means that the truth just affirmed has given rise to the sacred utterance to be quoted. On the formula, see Surenhusius, , 1713, p. 9.

The quotation from Pro 3:34 illustrates and confirms the main position of the preceding passage, vv. 1-5, viz. that God will not yield to Pleasure a part of the allegiance of mens hearts, but that by his grace he enables men to render to him undivided allegiance. So says the Scripture: God is opposed to the proud and worldly, it is the humble who receive his gift of grace. Hence (vv. 7ff.) to gain his favour we must humble ourselves before him. The quotation thus has the important function of making the transition from the negative to the positive aspects of the subject, cf. the use of it in Clem. Rom. 30:2.

The quotation is taken verbatim from the LXX of Pro 3:34, except that is substituted for . This is also the case in the same quotation in 1Pe 5:5 and Clem. Rom. 30, and is probably due to a common form of popular quotation.

On the theory of Oort (1885) and Grtz (1892-94), that the obscure Hebrew in the passage quoted is a corruption of , which has been preserved in James, 1 Peter, and Clem. Rom., see Toy on Pro 3:34.

, haughty persons, here applied to those who, despising the claims of God, devote themselves to worldly pleasures and position, and insolently look down on others, especially on the humble pious. They are haughty both toward God and toward men, and are here identified with the friends of the world. Cf. 1:10, 2:5-7, 5:1-6.

On , cf. Psa 31:23, Ecclus. 10:7, 12, 18, 2 Macc. 9:11, 12, Ps. Sol. 2:35 (where Pompey is described as setting himself up against God), 4:28, and see Trench, Synonyms, xxix.

, opposes, cf. v. 4 and Act 18:6, Rom 13:2, Jam 5:6.

, humble persons. Here applied primarily to those who are humble toward God (cf. v. 7 , v. 10 ), but not without thought of the same persons lowly position in the community, cf. 1:10, 2:5.

Spitta (pp. 117-123) has ingeniously argued that the unidentifiable quotation in v. 5 is from the apocryphal book Eldad and Modad (cf. Num 11:24-29). This work is referred to by Hermas (Vis. ii, 3), and Lightfoot suggests that the quotation given as in Clem. Rom. 23:3 f. and as in 2 Clem. Rom 11:2-4, as well as the one in Clem. Rom. 17:6, come from it. Spitta believes that, besides furnishing the quotation, it has also influenced the context here in James.

The basis of his view is an exegesis which translates the passage thus: Think ye that the Scripture says in vain concerning envy: It (i.e. envy) longeth to possess the Spirit which He hath made to dwell in us; but He giveth (because of that envy) greater grace (to us)?

This suggests to Spitta, following Surenhusius and Schttgen, the situation of Num 11:24-29, where Eldad and Modad are complained of by the envious Joshua because they have the spirit of prophecy, which no longer rests on him and the others of the Seventy Elders. The haggadic development (Wnsche, Midrasch Bemidbar Rabba, pp. 408 f.) emphasised the greater grace granted to Eldad and Modad, which is explained by R. Tanchuma (Bemidbar r. 15) as due to their greater humility, since they modestly declined to be included in the number of the Seventy.

The resemblance is here striking, provided the underlying exegesis of James be once accepted. But that requires the conjecture for in v. 2, and the consequent understanding of the whole passage as dealing primarily with as its topic. It would thus make necessary a wholly different apprehension of the authors purpose from that presented above.

Some of the confirmatory resemblances which Spitta finds between James and passages that may be supposed to have some connection with Eldad and Modad are curious. Thus, Hermas, Vis. ii, 3, cf. Jam 4:8; Clem. Rom. 23 (2 Clem. Rom_11), cf. Jam 4:8 f. , , 3:16 , 1:2, 5:7 ff.; Clem. Rom. 17:6, cf. Jam 4:14 .

Spitta would also connect with Eldad and Modad the unlocated quotation in Clem. Rom. 46:2, in which he finds some resemblance to the story of Korah, Num_16. And he compares Hermas, Vis. iii, 6 Sim. viii, 8, which seem to him to allude to this passage.

But the evidence collected is not sufficient to overturn the more natural interpretation of the general course of thought in the context. Spittas theory introduces a whole series of incongruous ideas, which have no good connection with what precedes and lead to nothing in what follows; and it must be pronounced fantastic.

7-10. Practical exhortation to the choice of God instead of pleasure as the chief end.

These verses are addressed to the whole body of Christians, who are all subject to these moral dangers, and some of whom may be supposed to be liable to the reproach contained in , , .

It is interesting to notice how Jamess religious ideal of penitent devotion to God here diverges from the Stoic ideal of reason as ruler over all passion and desire, which is given as the teaching of the Jewish law in 4 Macc. 5:23.

7. , in view of the relation of God and his service to the pursuit of worldly pleasures. Cf. for similar grounding of practical exhortations, Rom 13:12, Rom 14:19, Gal 5:1, Gal 6:10, Eph 4:25 () 5:15, Col 2:16, Col 2:3:1, Col 2:5, Col 2:12.

, submit yourselves (A.V.; better than R.V. be subject), i.e. become (v. 6), cf. , v. 10.

On this and the eight following aorist imperatives, the more pungent form, see note on 1:2.

On the passive aorist with the significance of the middle voice, which is a common phenomenon of the late language, cf. Buttmann, 113. 4 (Eng. transl. p. 51); Winer, 39. 2; J. H. Moulton, Prolegomena, pp. 152-163, especially p. 163; note 1:11, 4:10.

is used elsewhere in the N. T. of voluntary submission to God only in Heb 12:9, where the analogy of submission to earthly fathers has occasioned the use of the word. It is also found in Psa 37:7, 62:1, Psa 37:5, Hag 2:18, Hag 2:2 Macc. 9:12, in the sense of general submission of the whole soul to God. Submission is more than obedience, it involves humility (Calvin).

. Take a bold stand in resisting temptations to worldliness sent by the prince of this world (Joh 14:30), and you will be successful.

This idea seems to have been a commonplace of early Christian thought; cf. 1Pe 5:8, 1Pe 5:9, where, as here, the quotation of Pro 3:34 precedes, but where it is better not to assume literary connection with James. For the conception of a fight with the devil, cf. Eph 6:11 f. and see Weinel, Wirkungen des Gestes und der Geiste, pp. 17 f.

The following passages may be compared:

Hermas, Mand. xii, 5 , . , .

Test. XII Patr. Nephth. 8:4 . . , Issach. 7:7 , , , , Benj. 5, Dan_5.

In these passages from Test. XII Patr., however, the thought is different; good conduct is there the means by which the devil is driven off, and the idea is that right action diminishes the chance of being tempted later on. James, on the other hand, is merely saying that boldness will avail against the tempter.

8. , as those who wish to be in the closest possible relation to God.

It is assumed throughout that the ostensible purpose of the persons addressed is right. They intend to be Gods servants, but by yielding to natural inclinations they are in practise verging toward a state of .

To draw near to God is used of the priests in the temple, Exo 19:22, Eze 44:13. It is half figurative in Exo 24:2, Isa 29:13, and wholly so in such passages as the following: Hos 12:6, Wisd. 6:19 (20), Judith 8:27, Heb 7:19 (cf. 4:16); cf. Psa 145:18, Deu_4, and Philos comment in De migr. Abr. 11, M. p. 445. Test. XII Patr. Dan 6:2 , is an instructive parallel.

corresponds to , v. 6; as well as to , v. 7.

Cf. Zec 1:3, on which James is very likely dependent, 2Ch 15:2, Mal 3:7, Psa 145:18.

, make your outward conduct pure. From the ritual washing to make fit for religious duties (e.g. Gen 35:2, Exo 30:17-21), which was perfectly familiar in N. T. times (cf. Mar 7:3), sprang a figurative use of language, e.g. Isa 1:16, Job 17:9, 22:30, 1Ti 2:8, Clem. Rom. 29:1. In Psa 23:4 , and in Ecclus. 38:10 the combination found in James is already complete.

, . For the omission of the article, cf. Schmiedel-Winer, 19. 7, where it is explained under the rule that pairs of nouns often omit the article.

. A sharp term is used to strike the conscience of the reader, and is then partly explained by the parallel . Half-hearted Christians, such as James desires to stir to better things, are in reality nothing but worlds people-a reproach meant to startle and sting. , doubters, is entirely parallel.

The word is very rare in secular Greek, but there, as in the O. T. and N. T., has the sense of hardened sinner, bad man, cf. Plutarch, De aud. poet. 7, p. 25 C, the standing phrase , Mat 9:10 f., etc., and the application of to heathen, 1 Macc. 1:34, Gal 2:15, etc. Cf. Enoch 5:6, 38:1, 45:2, 94:11, 95:2, 3, 7, 96:1, 2, 4. Suidas defines as .

. means clean, pure, ceremonially (Joh 11:55), and so morally. The latter development had already been made (otherwise than in the case of ) in secular Greek use.

Cf. 1Pe 1:22 Isa 1:16, and especially Psa 24:4, Psa 73:13.

. It is here implied that involves some defilement from the world, cf. Hermas, Mand. ix, 7 . Test. XII Patr. Aser 3:2, , is an excellent commentary on this verse.

9. Make yourselves wretched, mourn, lament; that is a state of mind more suited to a Christian than worldly gaiety and joy!

This is primarily a call to repentance; but, more than that, it is a vehemently expressed recommendation of sober earnestness as the proper mood of a Christian, in contrast to a light and frivolous spirit. The writer was a sober man who felt the seriousness of living, and wished that others should feel and express it; in a word, a Puritan.

The force of Jamess exhortation must not be reduced by interpretation, nor its range unduly limited. There is positive emphasis on the sadness, and even anguish, which is appropriate to the readers actual situation, and which they ought to seek, not try to avoid, cf. Mat 5:4. Yet neither must the words be misunderstood as representing that a cheerfulness founded on the joy of faith is wrong for a soul which knows itself at one with God (cf. 1:2f.). James is not giving a complete directory for conduct at all times, but is trying by the unexpected intensity of his language to startle half-hearted Christians into a searching of heart and a self-consecration which he believes essential to their eternal salvation.

For the same mood, due to a different cause, cf. Ecc 7:2-6, cf. also Ecclus. 21:20, 27:13.Jer 4:13 f. Jer 4:9:18 f. and some of the other prophetic parallels, such as Joe 1:10 ff., Mic 2:4, Zec 11:2, have some resemblance, but differ in that in those passages the impending punishment is made prominent. They are nearer to Jam 5:1 (cf. especially Zec 11:2).

make yourselves wretched, cf. 5:1.

The word and derivatives are employed both in secular and Biblical use of misery and wretchedness, whether strictly physical or general, often representing some form of Hebrew ; cf. Tob. 13:10, 2 Macc. 4:47, 4 Macc. 16:7, Psa 12:5, Mic 2:4, Psa 38:7, Jer 12:12, Rom 7:24, Rev 3:17, Clem. Rom. 23:3 .

in itself is not limited to mental anguish, nor to repentance. It is here used in order to make a sharp contrast with the pleasures which the persons addressed are seeking. They had better, says James, make wretchedness their aim, and so humble themselves in penitence and obedience before God.

The paraphrase of Grotius, affligite ipsos vosmet jejuniis et aliis corporis , which corresponds to the view of the Roman Catholic commentators (e. g. Est: opera pnalia subite) goes further than the text.

, mourn and lament. Cf. 2Sa 19:1, Neh 8:9, Mat 5:4, Mar 16:10, Luk 6:25, Rev 18:11, Rev 18:15, Rev 18:19.

expresses a self-contained grief, never violent in its manifestations (Lex.); see Trench, Synonyms, lxv. But the two words are here used merely to secure a forcible fulness of expression.

There is no ground for taking specifically of an outward garb of mourning.

] A omit ; perhaps by accidental confusion of KAI with KLA-. The omission would connect with the preceding, and separate it from in a very unnatural way.

, pertaining to their present easy ways. This sentence makes the preceding words more intelligible.

, cf. Amo 8:10, Tob. 2:6, Pro 14:13, Pro 14:1 Macc. 1:39, 9:41.

, a poetical word which seems not to have been used in Attic (L. and S.). In the Greek O. T. it is used in 4 Macc. 6:5, and by Aquila in Eze 1:9, Symmachus in Eze 10:11.

] BR minn.

]> AKL minnpler. Apparently an emendation, substituting a more familiar verb.

dejection, gloominess, from , of a downcast look. In accordance with its origin the word refers primarily to the outward expression of a heavy heart, cf. the publican in Luk 18:13. The word (not found in LXX; nor elsewhere in N. T.) is frequently used of dejection due to shame, and this association may have governed the choice of it here. Cf. Lex., L. and S. Wetstein, for many examples; and see Field, Notes on the Translation of the N. T., p. 238.

10. humble yourselves. James here returns to the starting-point of his exhortation (v. 6 ), and sums up in the several acts directed in vv. 7-9. This act implies single-hearted faith, and such a soul has a sure reward from God, cf. 1:9. See references in Lex.. s. v. , and cf. Ecclus. 2:17 , 3:18, 7:17. means to confess and deplore ones spiritual littleness and unworthiness (Lex.).

On the use of the passive aorist, cf. note on , v. 7.

. here means God; cf. vv. 6, 7, 8.

, i. e. morally and spiritually, by his presence (vv. 6, 7, 8 and 1:9); and in the glory of eternal life (1:12, 5:8); cf. Luk 1:52, Mat 23:12, Luk 14:11, Luk 14:18:14, 2Co 11:7 .

1Pe 5:6 bears close resemblance in form, and is noticeable because of the complicated resemblance of the context in Jam_4 and 1Pe_5. But the meaning is different. Here in James it is a humbling of the soul before God, with repentance, and is in contrast to . 1 Peter is exhorting to a spirit of submissiveness to God ( ), even when his providence appears in the hardships of persecution (v. 7 ), cf. also 1Pe 1:10, 1Pe 3:17, 1Pe 4:12 ff.

11-12. Do not talk harshly of one another. He who judges his brother, sets himself above the law of love, and infringes on the prerogative of God, who alone is lawgiver and judge.

Vv.11 and 12 come in as a sort of appendix, much as 5:12-20 is attached as an appendix after the whole epistle has received a fitting conclusion in 5:11. The thought of the writer reverts (cf. 1:26, 3:1-10) to those facts of life which had given him the text for his far-reaching discussion and exhortation (4:1-10), and before passing to other matters he offers an example of how one particular form of is at variance with a proper attitude to God. The writer still has fully in mind the great opposition of the world and God, and hence probably arises the somewhat strained form in which the rebuke of vv. 11-12 is couched.

Criticism of others is often occasioned by a supposed moral lapse, and it may well be, as Schneckenburger suggests, that this was what James had here specially in mind. If that were the case these verses would be a very neat turning of the tables, quite in the style of this epistle (cf. 2:25), and the peculiar form of the rebuke, and its attachment as an appendix, would also be partly accounted for. To this would correspond the address , v. 11, to which , v. 4, , , v. 8, present a marked contrast but no real contradiction. This passage in James would then correspond closely with the mode of thought of Rom 14:10, where the rebuked is occasioned by laxity and by intolerance, and where, as here, the reader is told that such judgment may safely be left to God the Judge.

11. , talk against, defame, speak evil (A.V.), usually applied to harsh words about the absent.

On the present imperative, cf. Winer, 43, 3, 56, I, b; Buttmann, 139, 6; Gildersleeve, Syntax, 415. Contrast the aorists of vv. 7-10. The present is here appropriate in the sense desist from. is habitual and should be stopped.

The word is used in this sense in writers of the Koine (Polyb. Diod. C. I. G. 1770; see L. and S.) and in the Greek O. T.; cf. Psa 101:5, where evidently refers to a generally recognised type of evil-doer, also Psa 50:20. Cf. 2Co 12:20 , , , 1Pe 2:1, Rom 1:30.

See Clem. Rom. 30:1, 3, 35:5, etc., 2 Clem. Rom 4:3, Hermas, Sim. vi, 5:5, viii, 7:2, ix, 26:7; Mand. ii, 2; Barn. 20; Test. XII Patr. Gad 3:3, 5:4.

What is meant here is indulgence in unkind talk. Nothing indicates that anything more is intended than the harsh criticism common in ancient and modern daily life. It is not directed especially against the mutual backbiting of the teachers (4:14 ff.). For such a view as, e. g. Pfleiderers, that this is a polemic against Marcions attitude of superiority to the Jewish law, there is no more reason (note the address ) than for the idea (Schneckenburger) of a rebuke of those who tore Pauls character to pieces behind his back.

marks a transition, but here, as in 1:19, 2:5, a minor one.

, , with a certain pathetic emphasis. So in 1Jn 2:9, 1Jn 4:20.

, Cf. Mat 7:1, and note that this is interpreted in the parallel Luk 6:37 by the substitution of , condemn, cf. Rom 2:1. For similar cases of two participles under one article, cf. 1:25, Joh 5:24.

, i. e. in so far as he thereby violates the royal law of love (2:8, note the context preceding the precept in Lev 19:18), and so sets himself up as superior to it. Speaking against the law involves judging the law.

, i. e. the whole code of morals accepted by the readers, as 1:25, 2:9. without the article does not here differ from . The particular clause in question is evidently the second great commandment, cf. the phrase , v. 12.

, cf. 1:22 f. (and note), Rom 2:13, Rom 2:1 Macc. 2:67. These are the only cases in the Bible of this phrase, which in secular Greek means lawgiver, not doer of the law.

, thus claiming a superiority to the law such as belongs to God alone. The judge is here thought of, not as himself acting under law, but more as the royal judge, the fountain of right, i. e. such a judge as God is-an idea of which includes .

is not to be expanded into , critic of the law (cf. ), as is done by many commentators, for that idea has already been fully expressed, while in we have evidently a new idea and a step forward in the argument.

V. 11 bears a close relation to the thought of Rom 2:1, Rom 14:4, but the resemblance does not imply literary dependence.

12. . One is lawgiver and judge, He, namely, who is able, etc. Cf. Mat 19:17 .

is the subject, the predicate; is in apposition with .

God, not Christ, appears clearly intended here; in 5:9 is not decisive against this, and is far more likely to be used of God, while unequivocally means God. is used in order to emphasise the uniqueness, not the unity, of the lawgiver.

. Elsewhere in the Bible only Psa 9:20. See 2 Ezr 7:8-9. Cf. , 2 Macc. 3:15, 4 Macc. 5:25, Heb 7:11, Heb 8:6. Very frequent in Philo.

The word is here added to because the latter does not fully express the idea of complete superiority to the law.

] BP.

] all others.

The reading without the article makes predicate and is more expressive. The article was probably inserted to bring an unusual expression into conformity with the more common type of sentence.

] om KL minn. External evidence here outweighs, on the whole, the authority of the lectio brevior.

. Cf. Mat 10:28. Gods almighty power, to which we are wholly subject, gives him the right to judge. Cf. Hermas, Mand. xii, 6:3 , , Sim. ix, 23:4 . Cf. Psa 68:20, Deu 32:39, 1Sa 2:6, 2Ki 5:7. This description of God must have been common in Jewish use.

. Cf. Rom 9:20, Rom 14:4, Act 11:17, Exo 3:11.

13-17. The practical neglect of God seen in the traders presumptuous confidence in himself; and the futility of it.

After the discussion of the fundamental sin of choosing pleasure and not God as the chief end of life, two paragraphs follow illustrating by practical examples the neglect of God. Both paragraphs are introduced by the same words, and lack the address, .

The persons in mind in vv. 13-17 may or may not be Christians. V. 17 implies that these presumptuous persons know better. The type of travelling traders referred to was common among Jews. The ease of travel in ancient times is amply illustrated by the Book of Acts and the epistles of Paul. Cf. C. A. J. Skeel, Travel in the First Century after Christ, 1901; Zahn, Weltverkehr und Kirche whrend der drei ersten Jahrhunderte, in Skizzen aus dem Leben der alten Kirche2, 1898.

13. , come now, see here, cf. 5:1. , like , or Latin age, is usually an insistent, here a somewhat brusque, address. increases the insistency.

is wholly non-biblical in its associations, Jdg 19:6, 2Ki 4:24, Isa 43:6 being the only instances of the idiom in the O. T.

, i. e. in their hearts, cf. 1:13, 2:14.

] B minn ff vg boh syrpesh Jerome.

] AKLR minn syrhcl Cyr (cf. Luk 13:32 f.).

A decision is possible only on external grounds.

, , , . The future indicative is the consistent reading of B (except ) P minn ff vg boh Cyr.

The aorist subjunctive (, etc.) is read in each case by KLS minn. A has , , , .

The context speaks on the whole for the future indicative. In such a case external evidence has little weight (cf. Rom 5:1).

, this city; not such a city (A.V.; Luther: in die und die Stadt; Erasmus: in hanc aut illam civitatem).

, pass, spend. See Lex.. s. v. II. d, for examples of this meaning, which is said to be confined to later Greek.

, traffic, do business.

This word is not very common in the Greek O. T., and is found only a few times in this sense (e. g. Gen 34:10, Gen 42:34). In secular Greek it is used in this sense: cf. Thuc. vii, 13, and other references in L. and S.

. That travel is for the purpose of gain was obvious to Greek thought, cf. Anthol. palat. ix, 446 , .

The word is used absolutely, as here, to get gain, in secular writers, e. g. Hdt. viii, 5, but is not found in LXX (once in Symmachus).

14. , with full classical meaning, of such a nature that. For the loose grammatical attachment, cf. 1:7 f. .

. Cf. Pro 27:1 , , also Ecclus. 11:18 f., Luk 12:16 ff. For a good parallel from Debarim rabba 9, see Schttgen or Wetstein on Jam 4:13. Many parallels are to be found in Philo and in Greek and Latin writers (see Wetstein), e. g. Philo, Leg. alleg. iii, 80, p. 132; Pseudo-Phocylides, 116 f.:

, ,

Seneca, Ep. 101, especially 4-6, quam stultum est, tatem disponere ne crastini quidem dominum nihil sibi quisquam de futuro debet promittere, etc., etc. Other passages on the uncertainty of life are collected by Plutarch, Consolatio ad Apollonium, 11, p. 107, and in Stobus, Anthol. iv, cap. 31, , , where especially the tragedians are drawn on. But in both the N. T. and Philo the commonplace is given a different turn: let the uncertainty of life remind you of your dependence on God.

, Of what character? i. e. Is it secure or precarious? The answer is: It is a mere passing mist.

, vapour, cf. 1:11. Cf. Clem. Rom. 17:6 (from Eldad and Modad?) (i. e. Abraham) (steam from a pot). For the comparison of the life of the wicked to smoke and vapour, cf. 4 Ezra 7:61, Apoc. Bar. 82:6.

Whether James meant smoke or steam is impossible to determine. In the LXX the word is several times used of smoke, Gen 19:28, Lev 16:13, Ecclus. 22:24 (?) 24:15, Hos 13:3 (?), although it properly means vapour, in distinction from ; cf. Aristotle, Meteor. ii, 4, p. 359 b. The very similar passage Wisd. 2:4 uses , mist. Cf. Psa 102:3 , Psa 37:20.

Seneca, Troad. 401, compares human life to smoke (calidis fumus ab ignibus).

introduces the answer to ., and also the reason for the whole rebuke contained in vv. 13 f.

, , appearing and then disappearing, with a more delicate play on words than is quite reproducible in the English rendering.

The same contrast and play is found in Aristotle, Hist. an. vi, 7, Ps.-Aristotle, De mundo, vi, 22, and evidently was a turn of expression common in Greek usage.

The best text for this verse is the following:

; [] , .

The various readings here adopted are attested by either B or , or both. The following variants require comment:

] K minnpler ff vg sah syrpesh.

] AR 33 minn syrhcl boh.

] B.

The external evidence is strongly for , in view of the tendency of B to omit articles and the demonstrably emended character of A 33 (cf. Pro 27:1, which may have been in the emenders mind).

The intrinsic evidence of fitness also speaks for the retention of In the text of B ( ) the writer would declare that the censured traders do not know what are to be to-morrow the conditions of their life-e. g. whether sickness or health, fair weather or foul. In fact, however, the latter part of this same verse ( .) and v. 15 () show that the uncertainty of life itself is what he has in mind. Hence cannot be connected with to form an indirect question, but must be a direct interrogative introducing a direct question to which . gives the answer.

] B* 1518 syrhcl bohcod.

] oAKLP minnpler vg boh syrpesh.

quae autem] ff.

The shorter and better attested reading is to be accepted.

] B omits , doubtless by error.

] A 33 vg boh omit . Doubtless emendation to avoid introducing the answer by . omits the whole clause .

] B minn syrhcl Jerome.

] AKR minn.

] L minn ff vg boh (was).

Either or may well have originated in an itacistic corruption of the other;. the evidence for the two together far outweighs that for . As between and , external evidence ( is lacking) speaks on the whole for .

] BR omit . The question is difficult to decide and unimportant for the sense. An accidental agreement here between B and P is possible, but a little improbable.*

15. properly belongs with , v. 13.

, deo volente; cf. Act 18:21, 1Co 4:19, 1Co 16:7, Rom 1:10, Php 2:19, Php 2:24, Heb 6:3.

The expressions , , , or the equivalent, were in common use among the ancient Greeks. For references to papyri, see Deissmann, Neue Bibelstudien, 1897, p. 80; see also Lietzmann on 1Co 4:19. Cf. Plato, Alcib. I. p. 135 D, Hipp. major, p. 286 C, Laches, p. 201 C, Leges, pp. 688 E, 799 E, etc., Thet. p. 151 D, Aristophanes, Plut. 1188, Xenophon, Hipparchicus, 9, 8 (Mayor quotes many of the passages). Similar expressions were also in familiar use by the Romans, from whom the modern deo volente is derived. Cf. Lampridius, Alex. Sever. 45 si dii voluerint, Minucius Felix, Octavius, 18 si deus dederit vulgi iste naturalis sermo est, Sallust, Jdg 14:19 deis volentibus, Ennius ap. Cic. De off. i, 12, 38 volentibu cum magnis diis, Plautus, Capt. ii, 3, 94 si dis placet, id. Poen. iv, 2, 88 si di volent, Liv. ix, 19, 15, absit invidia verbo. See other references in B. Brisson, De formulis et solennibus populi Romani verbis, rec. Conradi, Halle, 1731, i, 116 (pp. 63 f.); i, 133 (p. 71); viii, 61 (p. 719).

The corresponding formula inshallah, if God will, has been for many centuries a common colloquial expression of modern Arabic, cf. Lane, Manners and Customs of the Modern Egyptians, ch. 13. It is not unlikely that the Mohammedans derived it from the Syrians, and that these had it from the Greeks. The Jews do not seem to have commonly used any such formula either in Biblical or in Talmudic times. The use of such formulas was introduced to the Jews by the Mohammedans (L. Ginzberg, JE, art. Ben Sira, Alphabet of).

The statement often found that the practise recommended was a part of Jewish customary piety in N. T. times goes back at least to J. Gregory, whose Notes and Observations on Some Passages of Scripture, first published in 1646, are reprinted in Latin in Critici sacri, 1660, vol. 9. He quotes from the Alphabet of Ben Sira (written not earlier than the eleventh century; see JE, l. c.) a Jewish instance of the formula, and evidently based his statement (mos erat inter Judos) on this, with, perhaps, some knowledge of the ways of medival and later Jews. For the passage from the Alphabet, see Schttgen, Horae hebr. pp. 1030 f.; the earliest use of it to illustrate Jam 4:15 is probably J. Drusius, Qustiones hebraicae, iii, 24, 1599 (reprinted in Critici sacri, vol. viii).

The origin of this type of apotropaic formula among the Greeks and Romans is to be sought in the notions of divine vengeance for human presumption, to be averted by thus refraining from a positive assertion about the future.

It thus appears that James is here recommending to Christians a Hellenistic pious formula of strictly heathen origin. His own piety finds in it a true expression of Christian submission to divine providence.

, both and.

Others take the first as introducing the apodosis. But the more natural suggestion of the repeated speaks for the view given above.

, BAP minn ff.

, ] KLS 048 minnpler. Probably emendation due to a mistaken notion that these verbs were included under .

See Beyschlag for references to older discussion of this variant. The two Mss. (181, 328) alleged (by Wetstein and later critics) to contain the reading both read — in both cases.

16. , but actually, in point of fact, in contrast to what they ought to do.

, glory in these your acts of presumption. is thrown into strong emphasis by . Instead of humility toward God, their attitude is one of boasting.

refers to the attitude described in v. 13 ( ), (which carries the emphasis) signifies an aggravation of it, viz. the pride which they take in their own overweening self-confidence and presumption. indicates that are the ground of the glorying, cf. 1:9.

Another view takes of the arrogant talk itself, described in v. 13, and understands as merely giving the presumptuous manner of it (Mayor: the manner in which glorying was shown, in your self-confident speeches or imaginations = ), cf. Clem. Rom. 21:5 . This is possible, but is repetitious, and gives no such advance in the thought as the emphatic seems to call for.

, braggart talk, or, more inclusively, presumptuous assurance, vainglory (so 1Jn 2:16 [R.V.]); much like , with which it is frequently associated, cf. Rom 1:30, 2Ti 3:2, 2Ti 3:2 Macc. 9:8 (v. l.).

It is stronger than , and has the idea of emptiness and insolence, cf. Wisd. 2:16, 5:8, 4 Macc. 1:26, 2:15, 8:19 . See the full discussion in Trench, Synonyms, xxix. and its derivatives are found twelve times in the Greek O. T. Cf. Test. XII Patr. Dan 1:6, Joseph 17:8; Teles (ed. Hense2), p. 40.

, wrong. Cf. Jam 2:4, Mat 15:19, Joh 3:19, Joh 3:7:7, 1Jn 3:12, Col 1:21, Act 25:18.

There is no distinction drawn in vv. 16, 17 between and .

17. This is a maxim added merely to call attention to the preceding, and with no obvious special application. It is almost like our verbum sap sat, and means, You have now been fully warned. For the same characteristic method of capping the discussion with a sententious maxim, cf. 1:18, 2:13, 3:18.

There is, however, a certain pointedness in v. 17 by reason of its relation to Jamess fundamental thought. You Christians have in your knowledge of the law a privilege, and you value it (cf. the reliance on faith in 2:14 ff.); this should spur you to right action. Cf. Rom 2:17-20, of the requirement of conduct imposed on the Jews by their superior knowledge.

, so then, serving to introduce this summary concluding sentence, which is applicable to the whole situation just described; see Lex. s. v. , d; cf. Mat 1:17, Mat 7:24, Act 26:22.

, good, opposed to (cf. v. 16). So nearly always in N. T. (only Luk 21:5 in sense of beautiful), cf. Jam 2:7, Jam 3:13, Mat 5:16 .

, sc. , i. e. the good thing which he does not do.

On , cf. Clem. Rom. 44:4, and the similar expression , which is a standing phrase in Deut., e. g. 15:9, 23:21 f. 24:15.

Bultmann R. Bultmann, Der Stil der Paulinischen Predigt und die kynisch-stoische Diatribe (Forschungen zur Religion und Literatur des Alten und Neuen Testaments, xiii), 1910.

Winer G. B. Winer, A Grammar of the Idiom of the New Testament, Thayers translation, 21873.

Buttmann A. Buttmann, A Grammar of the New Testament Greek, Thayers translation, 1876.

Mayor J. B. Mayor, The Epistle of St. James, 1892, 21897, 31910.

Ol. olim (used to indicate Gregorys former numeration of Greek Mss., in Prolegomena, 1894).

Trench, R. C. Trench, Synonyms of the New Testament, 121894.

L. and S. H. G. Liddell and R. Scott, A Greek-English Lexicon, 71883.

J. H. Moulton, A Grammar of New Testament Greek. Vol I. Prolegomena, 1906, 31908.

Lex. J. H. Thayer, A Greek-English Lexicon of the New Testament, 1886.

Blass F. Blass, Grammatik des Neutestamentlichen Griechisch, 21902.

* The objection, however, that this interpretation makes it necessary to take to mean the Scriptures as a whole is not conclusive, cf. Lightfoot on Gal 3:22, Hort on 1Pe 2:6.

Heisen H. Heisen, Novae hypotheses interpretandae epistolae Jacobi, Bremen, 1739.

Pott D. J. Pott, in Novum Testamentum Grce, editio Koppiana, Gttingen, 31816.

Gebser A.R. Gebser, Der Brief des Jakobus, Berlin, 1828.

Zahn Theodor Zahn

* On this whole passage, see Corssen, Gttingische gelehrte Anzeigen, 1893, pp. 578 f.; B. Weiss, Zeitschrift fr wissenschaftliche Theologie, vol. xxxvii, 1894, pp. 434 f. The view taken above is substantially that of Corssen. The resulting text is the same as that underlying the translation of the English R. V.

JE The Jewish Encyclopedia, 1901-1906.

Fuente: International Critical Commentary New Testament

Draw Nigh to God

Jam 4:1-10

The Apostle returns to the jealousy and faction of the previous chapter, Jam 3:14, and says that these evils are traceable to lust, that is, to inordinate desire. The restless inward war is the prolific parent of failure in speech and act. If we would pray more and better, we should soon find the inner fires dying down.

In Jam 4:5, r.v., margin, we learn that God has placed His Spirit within us, and that He yearns for complete control over our hearts. He can best overcome inordinate desire and teach us how to pray. God wants more of us. His love is insatiable in its yearning for every room and cupboard of our inner life, and He is ever wishful to give more grace.

There are four conditions which we must fulfill, if God is to have full possession:

1.We must be subject to the will of God, Jam 4:7;

2.We must draw nigh to God, Jam 4:8;

3.We must cleanse our hands and purify our hearts, Jam 4:8;

4.We must humble ourselves in His sight, Jam 4:10.

Then God will fill the soul, the sluice gates of which are open to Him.

Fuente: F.B. Meyer’s Through the Bible Commentary

Chapter Four – A Submissive Faith

Faith is hindered by strife and contention, by prayerlessness and by worldliness. Of these James treats in Chapter 4 and shows that submission to the will of God enables one to overcome all these tendencies and so to walk in faith, looking to God for His guidance from day to day.

From whence come wars and fightings among you? Come they not hence, even of your lusts that war in your members? Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not. Ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts (Jam 4:1-3).

Nothing is sadder than grievous misunderstandings among saints. How often whole churches are in uproar over the self-will of one or two who are quarreling over some question of precedence or of manner of service! Wars and fightings (or, brawlings, as the margin has it) arise from the lusts which war in our members-that is, unrestrained and unlawful desires struggling for fulfilment in our very being.

Ye lust, and have not. The natural heart is never contented. As brought out so vividly in the book of Ecclesiastes, nothing under the sun can satisfy the heart of the man who is made for eternity. Ye envy (see margin), and desire to have. The seemingly better fortune of others, instead of leading us to congratulate our brethren in sincerity because of what it has pleased God to bestow upon them, fills us with envy and jealousy if we are not walking in faith and in the Spirit. Thus comes that unholy restlessness which produces strife and confusion. Like spoiled children we become fretful and quarrelsome; nothing pleases. We are continually looking for something new in order that we may obtain the satisfaction which ever seems to elude us. We try everything else before we go to God, forgetting that He alone can meet our needs. Jobs friends falsely accused him of restraining prayer (Job 15:4), but the accusation could justly be brought against us. Our Lord has bidden us ask that we might receive. We have not, because we ask not. How true this is of many of us. While God our Father has vast stores of grace and mercy which He is waiting to bestow upon us, we fail to ask, and so we do not receive. We complain of living on at a poor dying rate; but the fault is entirely our own. We do not stir ourselves up to pray unto God. And by this very spirit of prayerlessness we give evidence of the low state into which we have fallen.

When at last we do attempt to avail ourselves of the privilege of prayer our petitions are so self-centered and so concerned about the gratification of our own desires that God cannot in faithfulness grant our requests. True prayer is not asking God to do what we want, but first of all it is asking Him to enable us to do that which He would have us do. Too often we endeavor by prayer to control God instead of taking the place of submission to His holy will. Thus we ask and receive not; because if God answered by giving what we desire we would but consume it on our lusts, or pleasures. To pray aright there must be a separated life, with God Himself before our souls as the supreme object of our affections.

Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? Whosoever therefore will be a friend of the world is the enemy of God. Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy? (Jam 4:4-5).

Some manuscripts omit the first term adulterers and read, Ye adulteresses. It is as though the Lord were charging us with being like a wife who has proven herself unfaithful to her husband. It is God Himself, revealed in Christ, to whom we owe our fullest affection and allegiance. Worldliness is spiritual adultery. The friendship of the world is enmity with God. The world refers of course, not to the material universe, but to that ordered system which has rejected Christ. It consists of men and women under the domination of Satan, who is both the prince and the god of this world. Whosoever attempts to go on with the world in any measure is guilty of disloyalty to Him whom it has spurned and crucified, and he who determines to be a friend of it, constitutes himself an enemy of God.

Many are the warnings in Scripture against this unholy alliance of the children of God with the children of the devil. Through the history of Gods dealings with His people He has always called them to holy separation to Himself. It has ever been the effort of the devil to break down this wall of separation and to lead the two groups to become so intermingled that all vital testimony for God is destroyed. It is impossible to go on in fellowship with the world and yet to walk in fellowship with God. Can two walk together, except they be agreed? (Amo 3:3).

Verse 5 (Jam 4:5) is perhaps a bit obscure as we have it in our Authorized Version. Do ye think that the scripture speaketh in vain, The spirit that dwelleth in us lusteth to envy? Some have thought the reference was to a part of Gen 8:21, The imagination of mans heart is evil from his youth. But this appears to be very far-fetched. Might we not rather read the verse as a question and an assertion? First, Do ye think that the scripture speaketh in vain? That is, can we imagine that the many warnings against worldliness found throughout Scripture are all merely empty phrases? Surely not. The Scripture speaks solemnly and definitely against this evil, and we refuse obedience at our peril. Then the last half of the verse refers to the gracious work of the Holy Spirit rather than to the restless cravings of our human spirits. The Spirit who dwelleth in us yearns enviously. He is grieved and distressed when we prove unfaithful to the Christ who has redeemed us and to the Father who has blessed us so richly. He yearns over us with a holy envy or jealousy, for our God is a jealous God. He would have us wholly for Himself. A divided allegiance means disaster in our own experience and dishonors Him who rightfully claims us as His own. We may shrink from complete surrender to His will, involving utter separation from the world, but as Augustine said, Gods commandings are Gods enablings. What He requests He gives us ability to do.

But He giveth more grace. Wherefore He saith, God resisteth the proud, but giveth grace unto the humble. Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God, and He will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and He shall lift you up (Jam 4:6-10).

Elsewhere we are bidden to come boldly to a throne of grace, that we may find grace for seasonable help. That grace is given freely to all who come to God in the spirit of self-judgment, seeking the needed strength to so behave ourselves as to glorify Him. He, whose we are and whom we should ever serve, is ready always to supply the needed strength that we may rise above the allurements of the world. But we must approach His throne in lowliness of spirit, for God resisteth the proud, but giveth grace unto the lowly, as David witnesses in Psa 138:6, and Solomon likewise in Pro 3:34.

As with repentant hearts we bow in submission to the will of God we obtain the grace needed to triumph over every foe. We need not even fear the great arch-enemy of God and men, the devil. We need not run in terror from his assaults or faint in fear when he seeks to overcome us. All we need to do is to stand firmly on the ground of redemption, resisting Satan in the power of faith. Notice how both James and Peter agree in this as they write under the guidance of the overruling Holy Spirit. Here James says, Resist the devil, and he will flee from you/ Peter declares: Your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: whom resist steadfast in the faith (1Pe 5:8-9). By the use of the Word and in dependence on God in prayer we become impregnable against the assaults of the evil one. The old saying is true,

Satan trembles when he sees, The weakest saint upon his knees.

It was at Forgetful Green where he was taken off-guard that Christian was on the point of being defeated by Apollyon, but when he regained the sword of the Spirit, the foe fled.

Several intensely practical admonitions follow in the next three verses. Draw nigh to God, and He will draw nigh to you. He never refuses to meet the one who sincerely seeks His face. Surely we can each say with David, It is good for me to draw near to God (Psa 73:28). To fail to avail ourselves of this privilege is to wrong our own souls as well as to dishonor Him who invites us to draw nigh. But if we would thus approach Him we must come with clean hands and pure hearts, for He detests hypocrisy and double-mindedness. We must come, too, with chastened spirits; so we read, Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness.

Far too long have we been careless and unconcerned. The place of repentance and sorrow for our many sins, becomes us. God has been dishonored by our levity and worldliness; but as we take the place of confession and self-judgment before Him, He is ready to grant us forgiveness, cleansing, and strength for the conflict before us.

His promise is definite, and He will never retract it. He says, Humble yourselves in the sight of the Lord, and He shall lift you up. He will not upbraid us for our past failures, for when we judge ourselves we shall not be judged (1Co 11:31).

He is ever ready to reach out the hand of help when we come to the end of ourselves.

Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth die law: but if thou judge die law, thou art not a doer of the law, but a judge. There is one lawgiver, who is able to save and to destroy: who art thou that judgest another? (Jam 4:11-12).

If saints are to walk together in mutual respect and fellowship there must be no indulgence in evil-speaking. So we read, Speak not evil one of another, brethren. To do so is to reflect on God Himself, who in His infinite love and mercy has received us all and put us into this place of holy fellowship one with another. He is the supreme Lawgiver to whom each one is accountable. If I pass judgment on my brethren I am speaking evil of the law and therefore reflecting upon Him who gave it. Each is to answer for himself before God. I cannot answer for my brother, nor he for me. We are all alike called to be doers of the law-that is, to render obedience to the Word. Evil-speaking is in itself disobedience. So if I indulge in and speak disparagingly of my brother, condemning him for disobedience, I am utterly inconsistent, because I am disobedient also. Each must give account directly to God who is able to save and to destroy. What right then have I to judge another? Pauls words are apropos here, Therefore, judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God (1Co 4:5). Our Lord Jesus Himself has commanded us, saying, Judge not, that ye be not judged (Mat 7:1). How easily we forget such admonitions!

The life of faith is one of daily dependence on the Lord, as emphasized in the closing verses of this chapter.

Go to now, ye that say, To-day or to-morrow we will go into such a city, and continue there a year, and buy and sell, and get gain: whereas ye know not what shall be on the morrow. For what is your life? It is even a vapor, that appeareth for a little time, and then vanisheth away. For that ye ought to say, If the Lord will, we shall live, and do this, or that. But now ye rejoice in your boastings: all such rejoicing is evil. Therefore to him that knoweth to do good, and doeth it not, to him it is sin (Jam 4:13-17).

Although we know that no man can be sure of even another hour of life, let alone of days, months, and years, yet we make our plans and arrangements as though we were sure of being here for years to come. It is not wrong to do this if all is held as in subjection to the divine will. Manifestly we must look ahead and so seek to order our affairs that we can do what is right and necessary as the time goes by. But we are here warned against making such plans in independence of God. In Pro 27:1 we read, Boast not thyself of tomorrow; for thou knowest not what a day may bring forth. And here we are told. Ye know not what shall be on the morrow. It would seem hardly necessary to be reminded of this, and yet we forget it so readily.

Our life is but as a breath. It is ours for a little time-at the most a few score years-then it vanishes away. We are the creatures of a day; yet we act as though we were going to be here forever!

God would have us dependent on Himself from day to day. In looking forward to the future we should seek to know His will. This involves, not merely writing D. V. (Deo Volente, God willing), when we suggest a date for a certain purpose, but also it implies seeking the mind of God before making any such arrangements at all. All should be subject to His will, and if He be pleased to preserve us in life here on earth. To act otherwise is to take an attitude of independence which ill becomes those whose existence here may be terminated at any moment. To forget this and to act in pride, rejoicing in our boastings, is to dishonor God. All such rejoicing is evil.

James brings this section to a close with the serious reminder, Therefore to him that knoweth to do good, and doeth it not, to him it is sin. Sin is any want of conformity to the will of God. When He makes known that will our responsibility is to act accordingly. Otherwise we miss the mark and incur the divine displeasure. The more clearly God has revealed His mind and the better we understand it, the greater is our responsibility.

Fuente: Commentaries on the New Testament and Prophets

Jam 4:11-12

Evil-speaking.

Part of the Christian life has to do with the tongue, and looking at it in its social aspect, the greatest part. The ways in which the sin forbidden in the text may be committed are legion, and time would fail us in any attempt to give them even the barest enumeration.

I. The first and most absolute form in which we can speak evil of a brother is by uttering against him a wilfully false accusation. One could have wished, for the sake of the honour of our race, that such a deliberate sin had been impossible; but unfortunately it is so common and inveterate that a special law against it was uttered on Sinai, and written on the stony tablet by the finger of God. And of all sinners in the world, the liar is the greatest and the most hopeless. While every sin is bad enough, and needs the special mercy of Heaven for its forgiveness and the special help of Heaven for its cure and abandonment, lying seems to go deeper into the heart and to taint it more thoroughly than any other. And there is this terrible peculiarity about it, that, while it is a sin in itself, it is also a shield for every other sin. Lying often takes the form of evil-speaking; and then you have a double evil, an evil compounded of malice and falsehood. Every stone of falsehood we put into the walls of the temple of truth will crumble; its colour will strike through whatever paint we may put upon it; and the great Architect will have it taken down and replaced by a stone of truth.

II. Another form of evil speaking is that of exaggerating faults that are real. While there has been an immense sacrifice of truth, there has been, on the part of the thoughtless romancers, an entire oblivion of the golden law, “Do unto others as ye would that they should do unto you.”

III. Another way in which men speak evil one of another is by the unnecessary repetition of real faults. He that is without fault, let him first cast a stone at a faulty man. Of all species of conversation, there is none which is less profitable than that which consists of a morbid dissection of other men’s characters.

IV. Another manner in which men speak evil of each other is by a sort of mock sorrow. Under the hypocritical guise of pity and abhorrence of sin, they indulge in the mischievous yet too common propensity to publish the failings of some erring brother.

V. Another manner in which men speak evil of each other is by misrepresenting language, motive, or circumstances. The extent to which this special form of evil-speaking goes on is such that it may well create great distrust in any story we hear. Things may sometimes be worse than the rumour, but in the majority of cases I am persuaded they are not half so bad. We are not to speak evil of each other because we are brethren, and because to speak evil of our brother is to speak evil of the law which commands us to love our brother. Let us jealously guard each other’s reputations, each looking to it that his reputation shall be worth the guarding.

E. Mellor, In the Footsteps of Heroes, p. 138.

Jam 4:13-15

What is your life?

I. It is a very mysterious part of God’s dealings, this making our life so uncertain. If we were not so thoroughly accustomed to the fact, we should, I think, all consider it a very remarkable thing that God should make so much depend on man’s life, and yet should leave it so entirely unknown to him how long he will live. A man has a work to do, a great work, a work compared with which everything else he may do is mere trifling, and yet he does not know whether he shall have twenty years to do it in, or ten, or a few months or days.

II. It will throw all the light we require on this difficulty, if we remember one thing: that our state here is one of trial; we are not told to do this thing and that thing so much for their own sakes, as for the sake of seeing whether we will obey God or not. God’s creatures must not be independent, but must be tried and found faithful. No man has any right to say, “Lord, I will follow Thee, but first let me” do my own pleasure. No man may say, I will have my youth to myself, and serve God in my old age. It is an insult to our heavenly Father even to think of such a thing, and therefore what profit would it be to us to know the number of our days, that we might be certain how long we had to live!

III. The truth of the text is the best truth to carry about with us in order to enable us to set things at their right value. If the uncertainty and shortness of life act to make those unhappy who are negligent of the will of God, in the same proportion will it give peace and comfort to the minds of those who do set themselves to do His holy will, for the troubles of life will appear trifling to him who thinks of himself as a traveller on his road home; a person on a journey will put up with many inconveniences, because he says they cannot last long, and home will appear even pleasanter after a rough journey.

Harvey Goodwin, Parish Sermons, vol. i., p. 257.

References: Jam 4:13-15.-Preacher’s Monthly, vol. x., p. 44. Jam 4:13-16.-Homiletic Quarterly, vol. ii., p. 99.

Jam 4:14

I. First, what is the intention of life? No man of any consideration can look on “this life” for a moment without connecting it with “the life that is to come.” It is evident that the first great intention of this “life” is education, so that as in a man’s “life” there is a portion upon this earth allotted to what is strictly preparatory to the rest, so is the whole immortal existence of a man arranged that there should be a period of instruction and cultivation, to be the education-time for his eternity. Allowing then that this “life” is education, education is made up of two parts: probation and cultivation. (1) Probation. I mean by that word that a man is to know himself, and to show to other men what he really is. That is probation. For the vindication of God’s justice, a man develops in this world; therefore God has placed him for a certain season to show what manner of man he is going to be. The circumstances in which he is put are exactly the best to unfold his character. There is not a point of “life” in which there is not a probationary intention. (2) Education is also cultivation. Partly by instilling knowledge, but still more by drawing out powers, by establishing good habits and exercising right feelings, a child is educated for his after-life. Just such is all the machinery which surrounds us in our present state. Every variety of fortune, every little minute occurrence of life, the Bible, the Holy Spirit, the very Atonement itself, are all calculated to train; they are all means to an end.

II. But now I pass to the second thought which lies coiled up in the great question, “What is life?”-its duration. At the most a span; and that span is held by a thread. There is no certainty of “tomorrow,” and many years are out of the question. And, with the “angel of death” thus in the air, can you sit down at your pleasures, and no “blood,” on “the door”? If that “blood” is once there, upon your heart, which is a man’s “door,” the “door” of his existence, if “the blood of Christ” has ever been applied, everything is changed, age is happy, death is joy.

III. What is the real nature of “life”? All “life” is in the Father. Therefore he only “lives” who is united to the Father, and no man is united to the Father but by the power of “the blood of Jesus.” Therefore “the blood of Jesus” is the essence of “life.”

J. Vaughan, Fifty Sermons, 4th series, p. 107.

Jam 4:14

There is no topic, I suppose, on which we are all so heartily agreed as that of the uncertainty of human life, and yet perhaps there is no topic, unanimous as our agreement about it may be, which produces so little effect upon character and conduct.

I. The sacred writer of the text, a man of a very practical turn of mind, is speaking of the habit in which some persons indulge of laying their plans for the future without any reference whatever to the Divine goodwill and pleasure. They arrange, he says, a long course of procedure, extending over many weeks or even months; they calculate the steps they will take, the transactions in which they will engage, the bargains they will strike, and all as if they were perfectly certain of a continuance of life. But is this wise or right? It is neither. It is foolish and wicked. These persons are feeling and acting as if they were masters of the situation and could command from God a prolongation of existence until their work was done, whereas such is the uncertainty of life that they positively cannot reckon upon what a single day will bring forth. St. James would be the last man to condemn a reasonable foresight. He well knew that we must look forward, must provide, must lay plans for the future. It is not this that he condemns. But the thing which he visits with the severity of his denunciation is the practical leaving of God out of His own world and the practical taking of the management of affairs into our own hands, which is implied in all confident reckoning upon the continuance of life.

II. Consider the importance of the life which we are now living in the flesh when regarded as determining our future destiny for incalculable ages. Its very uncertainty is part of the merciful Divine plan for making us thoughtful. The uncertainty is the very thing we want for rousing us to earnest seeking after salvation. When we feel it is probable that we shall continue to live, and yet possible that we may die at any time, we are in the very best state of mind for attending to religion.

G. Calthrop, Penny Pulpit, New Series, No. 899.

References: Jam 4:14.-E. Carr Glyn, Church of England Pulpit, vol. i., p. 49; Spurgeon, Sermons, vol. xxx., No. 1773; Preacher’s Monthly, vol. iii., p. 351. Jam 4:17.-J. H. Thorn, Laws of Life, 2nd series, p. 91. Jam 5:7.-J. M. Neale, Sermons for the Church Year, vol. i., p. 25; H. P. Liddon, Christian World Pulpit, vol. xxxiv., p. 385; Homiletic Magazine, vol. vii., p. 340.

Fuente: The Sermon Bible

IV. FURTHER EXHORTATIONS TO RIGHT LIVING

CHAPTER 4

1. Fightings and worldliness rebuked (Jam 4:1-6)

2. The Godly walk (Jam 4:7-17)

Jam 4:1-6

A strong rebuke follows the statements concerning the wisdom from beneath and the wisdom from above. It must be borne in mind that these exhortations are addressed to the twelve tribes scattered abroad; to say that these words mean believers only would be a serious mistake; while Christians are contemplated, those of the tribes of Israel who are not believers are equally in view. It applies therefore to those who were born of God, real believers, and to those who were not, an entirely different matter from the Pauline Epistles, which are exclusively addressed to the saints.

There was much strife and contention amongst them. Whence come wars and fightings? Certainly not from the wisdom which is above, which is first pure and then peaceable. But wars and fightings are the fruits of the old nature, the flesh. They come from the pleasures which war in the members. The gratification of the lusts of the natural man produces fightings and not the new nature, that which is from above; this includes all forms of lusts, not only those of the flesh, but the lust for power, the lust for preeminence and leadership, the lusts of the mind. Ye lust and have not; there is nothing that can satisfy the heart of man; any kind of lust will end in disappointment and remorse. Ye kill and covet and cannot obtain. This is the way of the world in sin and away from God; it shows that James speaks to the unbelieving of the twelve tribes, and pictures their condition. Ye fight and war. Ye have not because ye ask not. Ye ask and receive not because ye ask amiss, that ye may consume it in your pleasures. The natural man is also religious and as such prays. But their prayers sprang from the old nature, the desires of the flesh; they received not because they asked amiss. They prayed for selfish things, incited by selfish motives, so that they might gratify their sinful natures. Even true believers often ask and receive not, because they ask amiss, out of selfish reasons, to minister to their own pleasures and gratification. If the Lord would answer such prayers He would minister to that which is evil.

The world and its unsatisfying pleasures controlled those described in the foregoing words, some of whom may have been professing believers. The wisdom which is earthly, sensual and demoniac, they followed. And now the writer breaks out in a passionate exclamation: Ye adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore would be the friend of the world maketh himself an enemy of God. Here others than unbelievers are contemplated. The sphere of the natural man is the world; his walk is according to the course of this world; he is governed by the lust of the flesh, the lust of eyes and the pride of life. As such he is an enemy of God by wicked works and by nature a child of wrath (Eph 2:1-3).

The true believer, saved by grace, is not of the world, even as our Lord was not of the world (Joh 17:16). Grace has severed the believer from the world; the cross of Christ has made him dead to the world and the world dead unto him. Hence the exhortation in Johns Epistle Love not the world, neither the things of the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world (1Jn 2:15-16). And believers may turn back to the world, like Demas, and love it for a time. James calls such adulteresses; they leave Him to whom they are espoused, even Christ, and turn to another. The term must have reminded the Israelites of the Old Testament passages in which unfaithful, apostate Israel is pictured as an adulteress and playing the harlot (Jer 3:9; Eze 16:23; Hos 2:1-23). It is a solemn exhortation which every true believer should consider carefully; friendship with the world means enmity against God. Verse 5 should be rendered as follows: Or think ye that the Scripture speaketh in vain? Doth the Spirit, who dwelleth in us, long unto envying? All the Scriptures testify that worldliness and godliness cannot exist together; think ye then that these Scriptures speak in vain? And the Holy Spirit, who dwells in the believer, does not lust unto envy, for He opposes the flesh and those who walk in the Spirit do not fulfill the lusts of the flesh. But he giveth more grace, yea grace sufficient to overcome by faith the world, for faith is the victory that overcomes the world. He quotes Pro 3:34. God resisteth the proud, but giveth grace unto the humble.

Jam 4:7-17

Exhortations to a godly, holy walk follow. Submit yourselves, therefore to God; be subject unto Him, have no friendship with the world, but be His friend. There is one who would drag the believer back into the world, as Pharaoh tried to get Israel back to Egypt. Guard against it by resisting the devil and he will flee from you. This is a blessed promise which all His faithful people have tested at all times. We are not to flee from the devil, but to resist him as we do so in the name of our Lord, the enemy will be helpless and flee from us. Another blessed exhortation follows. Draw nigh to God and He will draw nigh to you. Next James addresses again those who had not yet fully turned to the Lord. It is a call to repentance. Cleanse your hands, ye sinners; and purify your hearts, ye double-minded. Be afflicted, and mourn, and weep; let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and He shall exalt you.

The attitude towards other brethren is made clear in Jam 4:11-12 : Speak not one against another, brethren. Speaking evil, the sin of the tongue is once more mentioned by James. There are seven verses in which exhortations to guard the tongue and speech are given: Jam 1:19; Jam 1:26; Jam 2:12; Jam 3:9; Jam 3:16; Jam 4:11 and Jam 5:9. It seems that this must have been the besetting sin of these believing Jews. Evil, of course, must always be judged, whether it is unsound doctrine or an evil conduct; this belongs to the responsibility of a believer. But God alone, the Righteous judge, knows the heart and its motives. Speaking against a brother and judging him, that is, pronouncing a sentence of condemnation upon him, is the same as speaking against the law and judging the law. But if one judges the law, the same is not a doer of the law, but a judge; doing this we take the place of Him who is both, the lawgiver and the judge, that is the Lord.

The final paragraph urges dependence on the Lord and warns against making plans for the future without looking to the Lord and His will concerning His people. Go to now, ye that say, Today or tomorrow we will go into this city, and spend a year there, and buy and sell, and get gain; whereas ye know not what shall be on the morrow. Such a language shows self-will, forgetfulness of God, and self-confidence. It is planning with God left out. No one knows what the morrow may bring forth; but God knows. For what is your life? It is even a vapor, that appeareth for a little time, and then vanisheth away. For that ye ought to say, If the Lord will and we live, we will also do this or that.

The child of God who walks in godly fear, trusting the Lord, planning as under Him, will constantly remember that all depends on the Lord and on His will. It is a wholesome habit to add always, when we speak of the future, if the Lord will and we live; this is pleasing in His sight and a testimony of our submission to Him and dependence on Him. Otherwise it is the boasting, vain-gloriousness of the self-secure world, which boasts and plans, without thinking of God and His will. The last verse must not be detached from what goes on before. To him, therefore, that knoweth to do good and doeth it not, to him it is sin. Sin does not consist only in doing evil, but if we do not the good we know, it is also sin. If we do not act according to the fact that we are entirely dependent on God as to the future, we sin.

This verse should forever settle the question of sinless perfection for a Christian: To him who knoweth to do good, and doeth it not, to him it is sin. This is much more, of course, than the prohibition of positive evil. There is a negative evil which we have carefully to keep before us. The responsibility of knowing what it is good to do is one that, while we may in a general way allow it, yet deserves far deeper consideration than we often would even desire to give it. How solemn it is to think of all the good that we might do, and yet have not done! How slow we are to recognize that this, too, is sin! We are so apt to claim for ourselves a kind of freedom here which is not Scriptural freedom; and there is no doubt, also, that we may abuse a text like this to legality, if there be legality in our hearts. We are to be drawn, not driven. Yet the neglect of that which is in our hand to do–which we, perhaps, do not realize our capacity for, and that only through a spirit of self-indulgence or a timidity which is not far removed from this–such neglect, how hard it is to free ourselves of it, and how much do we miss in this way of that which would be fruitful in blessing for ourselves as well as for others! for, indeed, we can never sow fruit of this kind without reaping what we have sown; and the good that we can do to others, even if it requires the most thorough self-sacrifice, yet will be found in the end to have yielded more than it cost, and to have wrought in the interests of him who has not considered even or sought this (Numerical Bible).

Fuente: Gaebelein’s Annotated Bible (Commentary)

righteousness

(See Scofield “1Jn 3:7”).

Fuente: Scofield Reference Bible Notes

whence: Jam 3:14-18

fightings: or, brawlings

come they: Jam 1:14, Gen 4:5-8, Jer 17:9, Mat 15:19, Mar 7:21-23, Joh 8:44, Rom 8:7, 1Ti 6:4-10, Tit 3:3, 1Pe 1:14, 1Pe 2:11, 1Pe 4:2, 1Pe 4:3, 2Pe 2:18, 2Pe 3:3, 1Jo 2:15-17, Jud 1:16 -18

lusts: or, pleasures, Jam 4:3

in: Rom 7:5, Rom 7:23, Gal 5:17, Col 3:5

Reciprocal: Gen 8:21 – the imagination Gen 13:7 – a strife Jdg 12:1 – we will burn 2Sa 19:43 – the words 1Ki 12:14 – My father made 2Ch 10:14 – My father Psa 68:30 – delight Pro 10:12 – Hatred Pro 13:10 – Only Pro 20:3 – but Pro 21:10 – soul Jer 7:9 – steal Jer 41:1 – of the Eze 20:31 – and shall Amo 4:12 – prepare Zec 11:14 – I cut Mat 20:24 – they Mat 24:12 – because Mar 7:20 – General Act 23:10 – fearing Rom 6:12 – in the lusts Rom 6:13 – Neither 1Co 1:11 – that there 1Co 3:3 – for whereas 1Co 6:7 – there 2Co 12:20 – debates Gal 5:15 – General Eph 2:3 – in the Eph 4:31 – wrath Phi 2:14 – disputings Col 2:18 – fleshly 1Ti 3:3 – a brawler 2Pe 1:4 – having 1Jo 3:15 – hateth

Fuente: The Treasury of Scripture Knowledge

THE LAST NOTE struck, as we closed chapter 3 was that of peace. The first note of chapter 4 is the exact opposite, that of war. What lay behind the peace was the purity that is the first mark of the wisdom that is from above. So now we discover that what lies behind the wars and fightings, which are so common among the professed people of God, is the impure lust of the human heart, the lust connected with that wisdom which is earthly, sensual, devilish.

You will notice that the marginal reading for lusts, in verses Jam 4:1; Jam 4:3, is pleasures. That is because the word used means the pleasure that comes from the gratifying of our desires, or lusts, rather than the desires themselves. If our desires run riot and we find a sinful pleasure in their gratification, we at once have the root of endless contentions and warfare.

Verses Jam 4:2-3 tell us the way this evil works. First, there is the desire for what we have not. Now this desire may carry a man to the point of killing in order to achieve his end, but at any rate it fills him with envy if he cannot accomplish his desire. And after all there is a very simple way in which we may receive what we desire, if indeed we are Christians. We may struggle and strive and move heaven and earth, and yet receive nothing. Yet the Saviour Himself has told us to ask and we shall receive. We have not, because we ask not.

Does someone say in a rather aggrieved tone, But I have asked, time and again, yet I have never received. The explanation may be that you have asked amiss or evilly, your object in asking being simply the gratification of your own desires. Had you received it, you would have just spent it upon your own pleasures. Hence God has withheld from you your desire.

How plainly this teaches us that God looks at the heart. He scrutinizes the motive that lies behind the asking. This is very searching, and it explains a lot of unanswered prayer. We may ask for thoroughly right things and be denied, because we ask from thoroughly wrong motives.

You may be serving the Lord. Perhaps you have started to preach the Gospel, and then you certainly desire that your words may be marked by grace and power. Is not that right? It is eminently right, yet beware lest you ask for this just because you have an over-mastering desire to be a successful preacher. Your prayer will sound quite beautiful to us all, but God will know the thought that lies behind it.

Here I am, writing this article. I have asked the Lord to guide so that it may bring light and help to many. Yet I ask myself very seriously, Why did I ask this? Was it that I had a genuine care for the spiritual prosperity of others, or was it just that I might enhance my reputation as a writer of magazine articles of a religious sort? Again I say, this is very searching.

Verse Jam 4:4 brings in another consideration. We cannot very well be set on our own pleasures without becoming entangled with the world. The world is, so to speak, the arena wherein pleasures disport themselves, and where every lust that finds a place in mans heart may be gratified. Now for the believer alliance with the world is adultery in its spiritual form.

The apostle James is exceedingly definite on this point. The world is in a state of open rebellion against God. It was ever thus since man fell, but its terrible enmity only came fully to light when Christ was manifested. Then it was that the world both saw and hated Him and His Father. Then it was that the breach was irrevocably fixed.

We are speaking, of course, of the world-system. If it be a question of the people in the world, then we read, God so loved the world. The world-system is the point here, and it is in a state of deadly hostility to God; so much so that friendship with the one entails enmity as regards the other. The language is very strong. Literally it would read, Whoever therefore is minded to be the friend of the world is constituted enemy of God. It does not say that God is his enemy, but the breach is so complete on the worlds side that friendship with it is only possible on the basis of enmity against God. Let us never forget that!

And let us also never forget that we, as believers, are brought into such close and intimate relations with God that if we play Him false and enter into guilty alliance with the world the only sin amongst mankind with which it can be compared is the very terrible one of adultery.

Verse Jam 4:5 is difficult, even as to its translation. The New Translation renders it thus, Think ye that the Scripture speaks in vain? Does the Spirit which has taken His abode in us desire enviously? The force then would seem to be-Has not the Scripture warned you of these things, and does it not always mean what it says? Can you for one moment imagine that the Holy Spirit of God has anything to do with these unholy desires? If we read it as in our Authorized Version we should understand it to mean that all along the Scripture had testified that mans own spirit is the source of his envious lusts. The truth to which it leads us is the same, whichever way we read it.

The chapter opened with the lusts of the flesh. It passed on to warn against alliance with the world. Now in verse Jam 4:7 the devil is mentioned, and we are told that if resisted he will flee. But how thankful we should be for the verse which precedes this mention of the devil, containing the assurance that He giveth more grace. The flesh, the world, the devil may exert against us power which is much. God gives us grace which is more. And if the power against us becomes more and abounds, then grace super-abounds. The great thing is to be in that state which is truly receptive of the grace of God.

What is that state? It is that condition of humility which leads to submission to God and consequent nearness to Him. This comes out very clearly in these verses. God gives grace to the humble while He resists the proud. The wise king of olden time had noted the fact that Pride goeth before destruction, and an haughty spirit before a fall (Pro 16:18); though he does not tell us why it is so. Here we get the explanation. The proud get no grace from God but rather resistance. No wonder they go down. And with none is the fall so manifest as with proud believers, since God deals promptly with His children in the way of government. The worldling He often leaves untouched until the final crash comes, as eternity is reached.

If we are marked by humility we shall have no difficulty in submitting to God, and as we submit to God we shall be enabled to resist the devil. All too often things work the other way round with us. We start by submitting to the devil, which leads to our developing the pride that marks him, and consequently resisting God; and as a result of that God resists us and a fall becomes inevitable, with its consequent humiliation. If only we were humble we should escape much humiliation.

The order then is clear. First, humility. Then, submission to God, which entails resistance as regards the devil. Third, drawing near to God. No one of course can draw near to God except as happily submitting to Him. Drawing near to Him He will draw near to us. This is the way of His government. If we sow the seed of a diligent seeking of His face, we shall reap a harvest of light and blessing from a realized sense of His nearness to us.

Let us always keep clear the distinction between Gods grace and His government. In His grace He took the initiative and drew near to us, when we cared nothing for Him. From that all has flowed. But saved by grace we are brought under the holy government of God, and here we reap as we sow. If we seek Him He will be found of us, and the more we draw near to Him the larger will be our enjoyment of His nearness and all its benefits.

Immediately we think of drawing near to God the question of our moral fitness is raised. How can we draw near except as cleansed and purified. Hence, what we find in the latter part of verse Jam 4:8 and in verses Jam 4:9-10. James speaks very strongly as to the state of those to whom he wrote, accusing them of sin and double-mindedness and a good deal of indifference to their real condition, so that they were filled with laughter and jollification in spite of their sorry state. What they needed was to purify themselves not only externally-the hands-but internally-the hearts, and also to repent, humbling themselves before God.

Are we sometimes conscious that our hearts are far from God? Do we sometimes feel as though it were impossible for us to draw near to Him? These verses then will explain matters for us and show us the way. The only road into the Divine presence that is available for us is that of purification, within as well as without, of repentance and of freshly humbling ourselves before God. Then it is that He will lift us up, and we shall be in the full enjoyment of the light of His countenance.

In verses Jam 4:11-12 the Apostle again reverts to the matter of the tongue. No sin amongst Christians is more common than that of speaking evil against their brethren. Now those to whom James wrote were very familiar with the law and greatly reverenced its commandments, so he reminds them how distinctly the law had spoken on this very point. Knowing what the law had said, to speak evil of and judge their brother would be tantamount to speaking evil of and judging the law which forbad it. Instead of obeying the law they would be setting up to legislate for themselves. These early Jerusalem Christians were all zealous of the law (Act 21:20). But that only made the matter more serious for them. We are not under the law but under grace, still it will do us all good to remember the word which the Lord spake unto Moses saying, Thou shalt not go up and down as a tale-bearer among thy people (Lev 19:16).

Another sad feature of those days was a lack of piety, and as to this James utters words of rebuke in the paragraph extending from verse Jam 4:13 to the end of the chapter. The Jew true to his nature was out for gain and moved from city to city buying and selling. If unconverted he thought of nothing but the demands of his business and laid his plans accordingly. The converted Jew however had claims which were higher than the claims of business. He had a Lord in heaven to whom he was responsible, and every movement must be planned and made subject to His will.

True piety brings God and His will into everything. It is wholesome to recognize our own littleness and the brevity of our days. In a boastful spirit we may begin legislating for our own future, but it is evil work. We have no power to legislate, since we cannot even command what shall be on the morrow. But why should we wish to legislate when we are the Lords, and He has a will about us? Shall we not recognize His guidance and be satisfied with that?

Not only should we recognize His guidance but we should be glad to acknowledge it in all our ways and by word of mouth also. We ought to SAY, If the Lord will, we shall live, and do this, or that. And notice please that we OUGHT to say. It is not something which we may say, and find that God approves of it. It is something we must say if we wish to give Him His proper place in our lives.

Knowing this let us be careful to do it, for a very striking statement closes our chapter. Sin is not only the doing of that which is wrong: it is also the not doing of that which we know to be right. Hence to know is a great responsibility.

Shall we therefore shrink from knowledge? But that would only make matters worse, inasmuch as it would entail closing our eyes against the light; and those who do that will have no ground of complaint against God, should He do for them what long ago He did for others, and shut them up in hopeless darkness. No, let us welcome the light, and let us look upon the responsibility to put into practice the good that we know, as being also a very great privilege.

Fuente: F. B. Hole’s Old and New Testaments Commentary

Jas 4:1. Wars and fightings are virtually the same except the first refers to a state of conflict in general and the second to the single battles of the war. James is writing of spiritual or moral things and not of warfare in its usual sense. Lusts refers to unrighteous pleasures and the strife after such gratifications is bound to bring conflicts between different members of the body of Christ.

Fuente: Combined Bible Commentary

Jas 4:1. From whence come wars and fightings among you? Other manuscripts read, Whence wars and whence fightings among you? The connection is as follows:St. James had been reproving his readers for envy and party-strife, which was the occasion of contentions among them (Jas 3:16); and he now proceeds to trace those mischiefs to their origin in their sinful lusts. The sudden transition from the fruit of righteousness sown by the peacemakers to the prevalence of wars and fightings, is startling. Indeed, the expressions used in this passage, wherein the readers are accused of wars and fightings, are said to kill, and are called adulterers, are so strong, that at first sight one might suppose the Epistle to be addressed to the unbelieving Jews, to whose state and character these expressions literally applied, and not to Jewish Christians, to whom they could be only figuratively applicable; but the whole spirit and structure of the Epistle prove that it was written to believers. We must make allowance for the vehement style of the writer. Besides, we are not to suppose an ideal excellence as existing in the primitive Church; we learn, especially from the two Epistles to the Corinthians, that it had its faults and blemishes; the converts carried with them into Christianity many of the vices of their unconverted state. This is the case with our modern missions; the vices which are prevalent among their unconverted countrymen are those to which the converts are most exposed and most inclined. Now a contentious spirit was a Jewish vice. Wars and fightings were at this time the condition of the Jewish nation; indeed, it was this contentious spirit that was the cause of their ruin. The Jewish Christians had not emancipated themselves from this national character. The terms wars and fightings express the bitter contentions which prevailed among them; wars denoting a state of contention generally, and fightings particular outbreaks of it. These contentions are not to be limited to disputes among teachers or to religious controversies, but are to be understood generallyall those quarrels which arise from our sinful passions and selfish desires. More than eighteen centuries ago the Prince of Peace visited this earth, and the Gospel announcing peace on earth was proclaimed; and yet there are still wars and fightings in the Church and in the world.

come they not hence. James by a second question answers his first, appealing to the consciences of his readers.

even of your lusts or pleasures. Their evil desires were the occasion of their contentions; desires after worldly objectsthe greed of gain or influence. And such has been the cause of all the wars which have devastated this earth; these spring from the evil passions of men. Nothing, observes Plato, but the body and its lusts and appetites kindle sedition, quarrels, and wars in this world.

that war. There is no necessity to supply against the mind, or against the soul. There are different forms of this war of our lusts. There is the war between the sensual inclination and the conscience; between indwelling sin and the principle of grace in the renewed man; and between one sinful lust and another, as for example between avarice and ambition. There is the law of the members warring against the law of the mind (Rom 7:23). But it is not to these forms of war that St. James alludes; the lusts are rather considered as a combined force warring against our fellow-men; he does not speak of the state of internal war in the soul, but of active contention against others.

in your members. The lusts have their seat in our bodily members; and these members are the instruments which they use in accomplishing their purposes. Thus St. Paul says: Let not sin reign in your mortal body, that ye should obey it in the lusts thereof; neither yield ye your members as instruments of unrighteousness unto sin (Rom 6:12-13).

Fuente: A Popular Commentary on the New Testament

WORLDLY MINDEDNESS

Like other divisions of this epistle this is so connected with the last, and grows out of it so naturally, that it is difficult to say where the division occurs. The writer had been speaking of envying and strife in expression through the tongue, and now puts in his plow deeper to show their source in the antecedent condition of the heart. Lust is not to be taken in the limited sense of sensuality, but in the broader sense of worldly pleasure or gratification of any kind.

Jam 4:2 presents difficulty. Consistency makes it necessary to suppose that James is here addressing Christians as throughout the epistle, and yet how incongruous to think of Christians committing murder to gratify their desires! Luther translated kill by hate, and doubtless expressed the real meaning by so doing, although James used the stronger expression in order to designate with the utmost precision the nature of that evil which, whatever may be the outward form of manifestation, is still the same.

Nor let it be thought strange that such persons should be referred to as engaging in prayer (Jam 4:3), for nothing is more common than for worldly minded Christians to supplicate heaven for the gratification of desires entirely selfish, giving no consideration either to Gods pleasure, or the well-being of their neighbors. How plainly James reveals the cause for the non-results of such prayers!

What names does he bestow upon these worldly-minded Christians (Jam 4:4)? How does the language of this verse indicate that he has in mind adulterers in the moral and spiritual sense professing with the world? What shows the incompatibility of such things? Jam 4:5 should be read in the Revised Version, showing that the Holy Spirit who dwells in the believer is not a spirit of envy. What was their hope under such circumstances of sin, and in what direction should they look for deliverance (Jam 4:6)? What prerequisite was necessary to obtain this grace (Jam 4:6-10)? How did the want of humility show itself in their prayers (Jam 4:11-12)?

But this worldly-mindedness took to itself various forms, and James addresses himself to another in the verses following. What false reliance is spoken of in Jam 4:13? How is it rebuked (Jam 4:14)? What advice and admonition is given (Jam 4:15-16)? It was not enough for them to know this truth, how does he teach them the need of acting upon it (Jam 4:17)?

What further application of worldly-mindedness follows in chapter 5? Who are addressed now? What warning is given them? Ye have laid up your treasure in the last days is the way Jam 5:3, last sentence, should be rendered. How vividly it applies today!

Are we not nearing the last days, and are not treasures heaping up as never before? What three charges are laid against the rich here (Jam 5:4; Jam 5:6)? Fraud, voluptuousness, injustice! How awful to think of these things under the cloak of Christianity! Or shall we say that James is here referring to the rich outside the Christian church altogether? It is difficult to say. Notice carefully, however, the judgments coming upon these rich people. What miseries indeed!

The epistle closes as it began, with comfort for the tried and oppressed, Jam 5:7-20. What hope is set before the oppressed laboring men (Jam 5:4-8)? How different from the strike and the boycott? If the rich of our day be at fault, are not the poor equally so, the Word of God being the standard? What examples of long-suffering patience are set before them in Jam 5:10-11?

What closing recommendations and exhortations are set before all concerning oaths (Jam 5:12)? Concerning heavenly mindedness in the opposite experiences of life (Jam 5:13)? What specific directions concerning the sick (Jam 5:14-16)? What testimony to the efficacy of prayer? How is it illustrated (Jam 5:17-18)? With what statement of the believers privilege and obligation does the epistle close (Jam 5:19-20)?

QUESTIONS

1. How would you connect this lesson with the last?

2. What does lust mean?

3. What difficulty is presented in this lesson?

4. What hinders prayer?

5. Who are meant by spiritual adulterers?

Fuente: James Gray’s Concise Bible Commentary

The Jews, to whom St. James directed this epistle, had at that time great wars and fightings, not only with their neighbours, but even among themselves: in every city there were wars and fightings among them.

Now, the apostle here puts it to their consciences to tell and declare whence these animosities and contentions, those wars and fightings, did proceed; come they not hence, even from your lusts?

Plainly intimating, that the cause of all civil dissentions are men’s corruptions: War stirs first within, before it breaks forth without; were there not a fight in ourselves, there would be no fighting with others. Lust within is the make-bait in all societies and communities without. Pride and covetousness, envy and ambition, make men injurious to one another; worldly and sensual lusts first war in ourselves, before they disturb the common peace.

Fuente: Expository Notes with Practical Observations on the New Testament

Jas 4:1. The crimes condemned in this and the following chapter were so atrocious, and of so public a nature, that we can hardly suppose them to have been committed by any who bore the name of Christians. Wherefore, as this letter was directed to the twelve tribes, (Jas 1:1,) it is reasonable to think that the apostle, in writing these chapters, had the unbelieving Jews, not only in the provinces, but in Judea, chiefly in his eye. From whence come wars and fightings among you Some time before the breaking out of the war with the Romans, which ended in the destruction of Jerusalem and of the Jewish commonwealth, the Jews, as Josephus informs us, on pretence of defending their religion, and of procuring to themselves that freedom from foreign dominion, and that liberty which they thought themselves entitled to as the people of God, made various insurrections in Judea against the Romans, which occasioned much bloodshed and misery to their nation. The factions, likewise, into which the more zealous Jews were now split, had violent contentions among themselves, in which they killed one another, and plundered one anothers goods. In the provinces likewise the Jews were become very turbulent; particularly in Alexandria, Egypt, Syria, and many other places, where they made war against the heathen, and killed numbers of them, and were themselves massacred by them in their turn. This being the state of the Jews in Judea, and in the provinces, about the time the Apostle James wrote his epistle to the twelve tribes, it can hardly be doubted that the wars, fightings, and murders, of which he here speaks, were those above described. For as he composed his letters after the confusions were begun, and as the crimes committed in these confusions, although acted under the colour of zeal for God and for truth, were a scandal to any religion, it certainly became him, who was one of the chief apostles of the circumcision, to condemn such insurrections, and to rebuke, with the greatest sharpness, the Jews who were the prime movers in them. Accordingly, this is what he hath done. And both in this and in the following chapter, using the rhetorical figure called apostrophe, he addresses the Jews as if they were present, whereby he hath given his discourse great strength and vivacity. See Macknight. Come they not hence, even of your lusts Greek, , pleasures; that is, your greedy desire after the pleasures and enjoyments of the world; that war Against your souls; or raise tumults, as it were, and rebel both against reason and religion; in your members In your wills and affections. Here is the first seat of war. Hence proceeds the war of man with man, king with king, nation with nation; the ambition of kings and nations to extend their territories; their love of grandeur and riches; their resentments of supposed injuries; all the effect of lust, or of earthly, sensual, and devilish desires, engage them in wars.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

James Chapter 4

In all that follows we have still the judgment of unbridled nature, of will in its different forms: contentions that arise from the lusts of the natural heart; request made to God proceeding from the same source; the desires of the flesh and of the mind developing themselves and finding their sphere in the friendship of the world, which is thus enmity against God. The nature of man covets enviously, is full of envy with regard to others. But God gives more grace: there is counteracting power, if one is content to be little and humble, to be as nothing in the world. The grace and favour of God are with such an one; for He resists the proud and gives grace to the humble. Upon this, the apostle unfolds the action of a soul directed by the Spirit of God, in the midst of the unbelieving and selfish multitude with whom it was associated. (V 6-10) For he still supposes the believers whom he addressed to be in connection with the law. If they spoke evil of their brother, to whom the law gave a place before God, they spoke evil of the law, [1] according to which his value was so great. Judgment belonged to God, who had given the law, and who would vindicate His own authority as well as grant deliverance and salvation.

Verses 13-16. The same self-will and forgetfulness of God are blamed, the false confidence that flows from reckoning upon being able to do as one pleases-the absence of dependence on God. Verse 17 is a general conclusion, founded on the principle already suggested (chapter 3:1) , and on that which is said with regard to faith. The knowledge of good, without its practice, causes even the absence of the work which one could have performed to be a positive sin. The action of the new man is absent, that of the old man is present; for the good is before our eyes- we know what we ought to do, and do not choose to do it; there is no inclination to do it-we will not do it.

Footnotes for James Chapter 4

1: Compare 1Th 4:8 where the Spirit takes the place of the law here.

Fuente: John Darby’s Synopsis of the New Testament

ARGUMENT 10

SPIRITUAL WEDLOCK

1. Whence come wars and fightings within you? James here enters into a powerful argument against inbred sin. The heart of the unsanctified soon becomes the scene of a terrible civil war. Paul, in Colossians 3, describes the members of Adam the first, anger, wrath, malice, envy, jealousy, revenge, and all the motley cohorts of malignant affections, ever and anon rising up and waging an exterminating war against the grace imparted in regeneration.

2. Here is evidently a tacit allusion to those terrible wars that raged in Palestine immediately preceding the destruction of Jerusalem by the Romans.

3. You ask and do not receive, because you ask amiss, in order that you may expend it in your pleasures. God in great mercy keeps us poor that He may take us to heaven. If we had been rich the temptation to sensual pleasures would have defeated us, alienating us from God, and leading us off after the world.

4. Ye adulteresses, do you not know that the friendship of the world is enmity to God? While the Church of God throughout the Bible is represented by a pure woman, the fallen Church is constantly emblematized by a harlot. So long as the Apostolic Church remained pure the world was arrayed against her, the Roman emperors doing their utmost for her extermination. When the awful Constantinian apostasy utterly derailed the Church from the glorious Apostolic doctrine of entire sanctification, she took the world, with its floods of corruption, into her pales, drifting fast into the sensualities and debaucheries of Romanism. The friendship of the world is the bane of the popular church at the present day, fast engulfing her informality and hypocrisy. Therefore, whosoever may wish to be the friend of the world becomes the enemy of God. In Satans Eden conquest he conquered the world; not only taking it into his corrupt and polluted kingdom, but utterly alienating it from God, hence Ekklesia, the Church, means the people called out of the world and separated unto God; while hagiazo, sanctify, means to take the world out of us. Hence you see the irreconcilable disharmony of this fallen world with God and holiness. Ever since Satan succeeded in the abduction of this world from God he has powerfully and incessantly used it as a passport to hell. The Church at the present day is encumbered with mountains of worldliness, expediting them at race-horse speed to Romanism and Satan.

5. Do you not know that the Scripture positively says, the Spirit who dwelleth in us desireth us unto jealousy? This verse is the grand culmination of this powerful argument against inbred sin so vividly portrayed in spiritual wedlock. In regeneration the soul is betrothed to the spiritual Christ, and married in sanctification. In this argument we have a vivid description of the regenerated souls carnal lovers, still surviving in the heart and doing their utmost to prevail on that soul to enter into spiritual wedlock, consummating hopeless apostasy and damnation. The two years of the betrothal state are memorable in my history, because the lovers waiting my contemplated bride kept me in hot water, tortured with solicitude lest discarding me she might enter into wedlock with one of them. From our conversion the Holy Ghost is anxious to consummate nuptials in our sanctification. forever defeating and exterminating all of our carnal lovers. On the return of the Greek army from the memorable ten years siege and final destruction of Troy, the fleet of Ulysses was separated by a storm, tossed on unknown seas, and wrecked on foreign shores till ten years more had elapsed, giving him an absence of twenty years from his kingdom. Meanwhile his beautiful and accomplished queen, Penelope, was terribly beset by the young princes of Greece, night and day pressing their suit for her hand in wedlock, and at the same time year after year devouring the subsistence of her kingdom, assuring her that her husband has been buried in the dark, deep sea, and will never return again. In her desperation to postpone the suitors, whose military power she seriously feared, she resorts to a strategem, alleging that she was weaving a great web for a burial shroud for her father-in-law, Laertes, then venerable with years. The suitors, impatient and vexed over the postponement, in their nightly vigils at length discover that she raveled out at night what she had woven in the day, thus maneuvering to postpone the celebration of the nuptis. At the expiration of twenty years, behold, Ulysses arrives, slays all the suitors in a hand-to-hand combat, and takes possession of his kingdom. Now remember that you have an Omnipotent Ulysses, to whom, if you will be true, He will assuredly come in due time, slay all of your carnal lovers in a hand-to-hand fight and take you to His bosom to be His royal spouse forever. This wonderful verse says the Holy Ghost is jealous of all His rival suitors, i.e., this seductive group of worldly lovers. Will you not turn them all over to Him that He may slay them, and enter into heavenly wedlock with your soul?

6. He giveth more grace, i.e., the grace of sanctification to that of justification.

7. The devil is a coward and easily put to flight in every case of true heroism.

8. Clean your hands, ye sinners, and purify your hearts, ye double-souled people. The sinner has one soul, and that is a bad one, transmitted from Satan by Adam the first. The sanctified man has one soul, and that is a good one, transmitted to him by Adam the Second. The unsanctified Christian is a double-souled man, having the carnal mind in a state of subjugation and the mind of Christ enthroned in the heart. James winds up the argument with an enthusiastic altar call to sinners for pardon and to Christians for sanctification. That is the true genius of the gospel, great altars crowded with sinners seeking justification and Christians seeking holiness.

9. Be afflicted and mourn and weep: let your laughter be turned into mourning and your joy into sorrow. James believed in the good old style mourners bench, where people weep, grieve, mourn and afflict themselves with the deepest sorrow, till Jesus comes to their relief and speaks their sins all forgiven till the sanctifying power sweeps down from heavens altars in showers of fire, consuming all hereditary depravity. You must remember also that this is also a mixed altar, in which sinners seeking pardon and double-minded Christians seeking sanctification are indiscriminately mixed up; meanwhile the billows of Gods free grace are rolling over them, regenerating the one and sanctifying the other.

10. Humble yourself before the Lord and He will raise you up. Gods ways are diametrically the opposite to mans ways. When human pride wants to rise it climbs, only to fall and break its neck. When true consecration goes down to the bottom of humiliations holy valley, the Omnipotent Hand in due time lifts you up to the top of Pisgah. In this wonderful argument against inbred sin, we see it culminating in the spiritual wedlock of the soul and the utter defeat of all her carnal lovers amid a rousing altar service for the conversion of sinners and the sanctification of Christians, in which grace gloriously prevails and victory brightens on Immanuels banner.

Fuente: William Godbey’s Commentary on the New Testament

Jas 4:1-2. From whence come wars and fightings among you? St. James saw in the Spirit the bloody and cruel wars which would rise among christian powers, much the same as among the heathen. He had a clear conviction that the cause of wars is uniformly the same, namely, evil concupiscence, pride, avarice, revenge. The prophet Isaiah assigns the same reason for all wars, the pride of the human heart, Judah envying Ephraim, and Ephraim vexing Judah. Isa 11:13. He also adds the promise, that all this envy and contention shall subside in the peaceful reign of righteousness and truth.

The Jews made many insurrections against the Romans, both in Egypt and in Jerusalem, and also in Galilee. Joseph. lib. 20. The Roman governors of Asia were also often engaged in provincial wars: these are contrary to the spirit of the Messiahs kingdom.

Jas 4:3. Ye ask, and receive not. Ye desire fine harvests, riches and commerce: . Ye ask for evil purposes, that ye may aggrandize your families; but providence sees it best to keep you poor, and to visit you with afflictions, that you may profit by his visitations.

Jas 4:4. Ye adulterers and adulteresses. This may be understood figuratively to intimate that they boasted of having Jehovah their Maker for their husband, Isa 54:5, while living like the heathen in friendship with the world. They reopen the old breach, and incur the ruin which the golden calves brought upon their country.

Jas 4:5-6. Do ye think that the scripture saith in vain, the spirit that dwelleth in us lusteth to envy? Does it charge the world unjustly, in saying that the thoughts and imaginations of their hearts are only evil continually?

Gen 6:5. Or the Spirit that dwelleth in us may refer to the indwelling of the Holy Spirit, which lusteth and wrestleth against the flesh, and which in a double view discovers his operations, by resisting the proud martial spirit of the world, and by giving grace to the humble. This must be understood of the Holy Spirit, as giving more grace, and all other good gifts to them that ask according to the Fathers will.

Jas 4:8. Draw nigh to God, and he will draw nigh to you. Though James dedicates his epistle to the twelve tribes scattered abroad by persecution, he found among them some who believed not, or whose religion was at least doubtful; and these therefore he admonishes with great earnestness in several parts of his address. Those who are here admonished are considered, notwithstanding their religious profession, as being far from God, having no real communion with him in their religious duties, possessing the form of godliness but not the power. Their hands and their hearts are also supposed to be defiled, full of oppression, deceit, and fraud; and while they professed to be the people of God, the apostle calls them sinners. When conscience is awakened under the word, or by some alarming providence, or when they are in company with good people, they appear to be well-affected towards religion, and to be on the Lords side; but when they are in the world and amongst worldly men, they appear to be on the other side. Double-minded men, now this, and now that, having no decided character or principle of action.

Cleanse your hands, ye sinners. There is no other way of drawing nigh to God: the prayer of the wicked is to him an abomination, so long as the love of sin has its seat in the heart. A sinner under the power of conscience may indeed cast away some of his sins, and thus think to appease the divine auger; but this will not suffice. Purify your hearts, ye double-minded. Without this there is no entering into the kingdom of heaven, and no fellowship with God on earth. Nothing but true repentance and faith in Jesus can effect this salutary change: other considerations may produce a decent exterior, but this alone can renovate the heart, and give us access to God. Then he will indeed draw nigh to us, as a father and a friend, and will neither leave us nor forsake us. He will be near to us in life, and near in death, when no other arm can help or save us.

Jas 4:11. Speak not evil one of another. See the reflections on chap. 3., translated from Bourdaloue.

Jas 4:13. To-morrow we will go into such a city, for the purposes of trade and speculation, to realize a fortune, as though future good things were at their command. Men are so engaged in bustle, that they forget God; they forget themselves, and the life to come. They forget that every movement of speculation is dependent on a supreme Cause, who mortifies the pride of vain designs. They forget that human life is but a vapour, and vanishes away as a shadow.

Jas 4:17. To him that knoweth to do good, and doeth it not, to him it is sin. God may overlook faults in the world that cannot be overlooked in the church. An opportunity to do good being once lost, may never return. The sowing time occurs but once in the season.

REFLECTIONS.

How dreadful is the spirit of war, that man should meet his fellow man with iron in his hand! It was not so till Cain killed his brother. Man is not formed for war: his flesh is delicate, his skin is tender. He has not a lions mouth, nor paws like the bear, nor tusks like the tiger and the boar. He has neither a piercing bill, nor talons like the eagle, to tear and devour his prey. Besides, lions do not fight with lions; the war of animals with their own species is merely to force them to retire to a more distant place. But why should man in war superadd the cunning of demons, and employ the engines of destruction against those who are all his brothers, and who personally never did him any wrong?

The scriptures are therefore correct in tracing war back to its source, evil concupiscence, and all the lusts of the flesh. In tracing it back to its father the devil, who was a murderer from the beginning. By consequence, the kingdom of Christ, the Prince of peace, is utterly repugnant to war. The Spirit in all good men prays to see the day when they shall beat their swords into ploughshares, and their spears into pruninghooks, and never learn war any more.

And if James read such a lecture to speculators in ancient times, when commerce was small, what would he have said to those of our own times, when the mania of getting money is the reigning passion? Its advocates say, that it employs the poor, that it encreases commerce, and enriches the nation. Be it so: but can any political considerations be an adequate apology for the neglect of salvation? Are all the bad passions which take advantage of a neighbours ignorance, or necessity, and enhances the price of all commodities, to be converted into public virtues? Are all those passions which hurry men on to forget their conscience, and drown them in perdition, to be indulged without a warning voice against the deceitfulness of riches? Shall pagan poets satirize speculators, and christian pastors hold their peace at the inordinate love of money? Oh earth, earth, hear the word of the Lord!

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

Jas 4:1-10. The climax of the last paragraph leads to a diagnosis of the disease that poisoned quarrelsome Jewish communities. Faction fights were the logical outcome of unbridled passions; they campaign against mans self (1Pe 2:11), and weaken his power of control.

Jas 4:2 is best rendered, You covet, and miss what you wantthen you murder. Aye, you are envious and cannot get your desirethen you fight and wage war. It is hard to see how faction that would not stick at bloodshed could be found in a primitive Christian community; among Jews it is easily illustrated. These adulterous souls (Jas 4:4) have broken the marriage vow that unites God and His people; men cannot serve God and mammon, or give friendship at once to God and the worldthey are powers at war, and neutrality cannot exist.

Jas 4:5 is best taken thus: Or do you suppose that Scripture means nothing when it tells us He is yearning jealously over the spirit He made to dwell within us? The reference is perhaps to the general tenour of revelation, rather than to a single passage: there is no OT text verbally near to this. Nor is Gods yearning a vague sentiment, it shows itself in His offering more gracethe declaration is proved by Pro 3:34. Note how Peter takes up Jamess words, as often (1Pe 5:5; 1Pe 5:9). For the Christian the assurance is guaranteed by the resistance of Jesus to the devil. Sinners are to put away sin from hand and heart (cf. Isa 1:15 f.), and by penitence seek pardon. For an Oriental, fasting and lamentation were the spontaneous and natural expression of deep sorrow. Our Lord permits but never prescribes it, only insisting that it must be absolutely sincere and not for show (Mat 6:16 ff.).

Fuente: Peake’s Commentary on the Bible

This chapter, to the end of v.6, continues the subject begun in Ch.3:13. Sensual. devilish wisdom was accompanied by wars and fightings: but this proceeded from the lusts of the flesh active within the hearts of men. We must remember that James is not addressing the assembly of God, but Jews in the synagogue who at least acknowledged the Name of Jesus. It would be most abnormal and reprehensible if any assembly of saints of God were guilty of such contention.

The flesh here is exposed in its repulsive characters there is unfulfilled lust, the viciousness of virtual murder in putting another out of the way, because filled with envy; and at the same time frustration with murmuring and contention. Yet how foolish and unnecessary is all of this! “Ye have not because ye ask not.” A quiet spirit of dependent faith that simply asks of God will unquestionably be answered.

But on the other hand, one may ask and receive not. Why? Because it is not faith, but fleshly desire that moves him; and if he gets what he wants, God knows it would be damaging to his own soul. Man Is lustful enough, without God also encouraging these lusts, by answering prayer of this kind.

Verse 4 is yet more rebuking to fleshly desire: those who indulge this are called adulteresses, for such desire makes them friends of a world at enmity with God: their faithfulness to the true God is compromised. It is a shameful denial of true Christian character for one who chooses to be a friend of the world is showing himself an enemy of God.

Verse 5 is more clearly given in the New Tanslation, “Think ye that the Scripture speaks In vain? Does the Spirit which has taken His abode in us desire enviously? James appeals first here to what we think of Scripture: is it truly of vital importance, or is it empty words? And secondly he appeals to the blessed fact of the dwelling of the Spirit of God in the believer. Can it be Himself in us who causes this envious desire? No it is an evil force, utterly contrary to Him, that we have allowed to work, if envy and strife are produced.

In contrast to such envy and strife, the Spirit of God gives “more grace” to overcome it. But if we do not find this grace, it is because of the pride of our own hearts, as the quotation from Pro 3:34 indicates. Pride of course involves confidence in self, and God cannot encourage this: but one who is humble recognizes his pressing need of the grace of God, and God gladly answers this.

But we shall not have an attitude of humility if we do not take the first step of submitting to God: the will must first be brought into subjection before it will be subject. This positive step of submission is deeply important for every believer. And on the other hand, there is that which should accompany it, the resisting of the devil. For pride is the chief weapon in the devil’s armory, and it is from this that envy and strife proceed. We must therefore resist his flattering of our own pride.

If this is so, the hindrance will be removed as regards our drawing near to God; and here is where the preciousness of spiritual joy and strength is found. For God Himself will draw near to us. But this also immediately calls for the cleansing of our hands, if they have been in any way engaged in sin; and the purifying of our hearts, if there has been duplicity rather than single-mindedness.

Verse 9 may seem contradictory to Php 4:4 : “Rejoice in the Lord always, and again I say rejoice.” But James is attacking the laughter and joy of fleshly exuberance, which has in it no true spiritual exercise. How much better to realize the seriousness of the sufferings of Christ, by which alone we are blessed, and to have our souls “afflicted” by this, in brokenness of heart before God. Indeed, it is only such self-judgment that will lead to pure spiritual joy. For as we honestly humble ourselves In the sight of the Lord, so in marvellous grace He will lift us up, and our rejoicing then will truly be “in the Lord.”

Moreover, one who is not humbled in the sight of the Lord, is liable to speak evil of others. If we realize what we are ourselves, we should not be so hasty to criticize others. Honest concern for them is a different matter; but in speaking evil of another, one is speaking evil of the law. Why so? Because the Law is not so demanding as he is that the other should be immediately judged: therefore he is judging the law as though it were lax. The critic becomes the judge, rather than himself obedient to the law. Therefore if I judge another, my self-conceit exposes me to the judgment of the one Lawgiver. And notice too that He is not only able to destroy, but able to save.

But verse 13 reproves another matter that also stems from conceit, that is, the confidence in well-laid plans for the future, which depends upon personal wisdom end ability, and with material gain as the object. This is not taking the place of a child before Father, dependent and subject. For we actually know absolutely nothing as to the future. Even our entire life is as a. vapor, appearing momentarily, then vanishing: we have no control over it. Therefore, it is only wisdom to depend utterly upon the Lord, and always modify our plans by the sensible words, “If the Lord will.”

It is too common for men to rejoice in anticipation of the fulfilment of their own plans, and to speak as though these things were perfectly certain. This is boasting, of course, and all such rejoicing is evil. How precious it is however, in contrast, to rejoice in hope of the glory of God!

In view of all these things in which true instruction is given as to doing good, let me take to heart the fact that it is one thing to recognize the truth and value of such instruction, and another thing entirely to do it. How deeply serious to consider that if I know how to do good, and neglect to do it, this is sin. Our great and gracious God is not guilty of the slightest ommission of this kind. Who can dare to claim sinless perfection for himself if he honestly considers this verse? Have we done all the good it was possible for us to do?

Fuente: Grant’s Commentary on the Bible

Verse 1

Lusts; inordinate and covetous desires.

Fuente: Abbott’s Illustrated New Testament

3. Unbridled lust (Jam 4:1-3)

(Vv. 1-3). The apostle has spoken of disorder and strife amongst the professing people of God. Now he asks, From whence come wars and fightings among you? He traces the wars amongst the people of God to the lusts of the heart finding expression in the members of the body. To gratify lust the flesh is prepared to kill and fight. In a literal sense this is true of the world and its wars. In a moral sense, if we are bent on carrying out our own wills, the flesh will ruthlessly belittle and override everyone that hinders the fulfilment of our desires.

If our desires are legitimate, there is no need to fight amongst ourselves to obtain them; we can ask of God. It is true, however, that we may not obtain an answer to our prayers, because we may ask with the wrong motive of gratifying some lust.

4. The friendship of the world (Jam 4:4)

(V. 4). The lust of the flesh leads the apostle to warn us against the friendship of the world, which offers every opportunity to gratify lust. The world is marked by the lust of the flesh, the lust of the eyes and the pride of life. It has manifested its enmity to God by rejecting and crucifying the Son of God. For one professing faith in the Lord Jesus to enter into friendship with the world that has crucified the Son of God is to commit spiritual adultery. The friendship of the world is enmity with God. Our attitude towards the world plainly declares our attitude towards God. She that liveth in pleasure is dead while she liveth, states the apostle Paul (1Ti 5:6). Habits of worldly self-indulgence bring death between the soul and God. If any man love the world, the love of the Father is not in him, writes the apostle John (1Jn 2:15). Whosoever therefore will be a friend of the world is the enemy of God, says the apostle James.

5. The pride of the flesh (Jam 4:5-10)

(Vv. 5, 6). The apostle proceeds to show that behind the friendship of the world there lies the pride of the flesh. Desirous of being somewhat, the flesh naturally turns to the world, seeking to find in its riches, social position and honours that which will gratify its craving for distinction. It is not in vain that Scripture warns us against the world; and the Spirit that dwells in Christians will not lead us to lust after the things of the world. On the contrary, the Spirit gives grace to resist the world and the flesh, as it is written, God resisteth the proud, but giveth grace unto the humble. If we are content to be little and nothing in this world, there is power and grace to resist the flesh and the world.

(V. 7). To meet the pride of the flesh seven exhortations follow. All are so opposed to the natural pride of our hearts that nothing but grace ministered by the Spirit will enable us in any measure to answer to them.

Firstly, the apostle says, Submit yourselves therefore to God. Grace alone will lead to submission. The sense of the grace and goodness of God will give such confidence in God that the soul will gladly give up its own will and submit to God. Instead of seeking to be somebody and something in the world, the Christian will cheerfully accept the circumstances that God orders. The Lord Jesus is the perfect example of One whose confidence in God led Him to submit perfectly to God. In the presence of the most sorrowful circumstances, when rejected by the cities in which He had wrought His miracles of love, He said, Even so, Father: for so it seemed good in Thy sight (Mat 11:26).

Secondly, the apostle exhorts, Resist the devil, and he will flee from you. Submitting to God and being content with such things as we have will enable us to resist the devil’s temptations to exalt ourselves by the things of this world. As in the temptations of our Lord, the devil may tempt us by natural needs, by religious advancement, or by worldly possessions. If, however, his temptations are met by the sword of the Spirit, which is the word of God, his wiles will be detected and he will not be able to stand against the grace of the Spirit that dwells in us. The Lord has triumphed over Satan and, in His grace, we can so resist the devil that he has to flee.

(V. 8). Thirdly, we are exhorted, Draw nigh to God, and He will draw nigh to you. The devil resisted has to flee, leaving the soul free to draw nigh to God and to find that He is very nigh to us. If, like the Lord in His perfect path, we set Him always before us, we shall find, even as He did, that He is at our right hand and, with His being near to us, we shall not be moved (Psa 16:8). Drawing near to God is the expression of the active confidence in Him and dependence upon Him, of a heart moved by grace to find that His throne is a throne of grace.

Fourthly, the apostle says, Cleanse your hands. If we are to draw nigh to God, we must judge every act unsuited to His holy presence, not putting our hands to anything that defiles.

Fifthly, the exhortation is, Purify your hearts, ye double-minded. It is not enough to cleanse the hands; we must also judge the evil of our hearts. The Pharisees could make much show of outward purification by washing the hands, but the Lord has to say, Their heart is far from Me (Mar 7:3; Mar 7:6). The one who ascends the hill of the Lord and stands in His holy place must have clean hands, and a pure heart (Psa 24:4). The heart is the seat of the Christian’s affections. These need to be purged of every object not compatible with God’s will.

(V. 9). Sixthly, the apostle says, Be afflicted and mourn. If led by the grace of the Spirit of God, we shall feel the solemn condition of the professing people of God, and in their sorrowful condition we shall find no ground for rejoicing. The Christian has indeed his joys which no man can take from him, and he can rejoice in the grace of God that works in the midst of the evil of the closing days. Nevertheless, the hollow laughter of the professing religious world and its false joys, by which it deludes itself and seeks some relief from its miseries, will lead the heart that is touched by grace to mourn and weep.

(V. 10). Seventhly, the apostle says, Humble yourselves in the sight of the Lord, and He shall lift you up. We may well be humbled as we think of the condition of the professing people of God, but above all we are to be humbled because of what we find in our own hearts. The humbling is to be in the presence of the Lord. It is an inward work by which the soul is made conscious of its own littleness in the presence of God’s greatness. The natural tendency is to seek to exalt ourselves before one another; only grace will lead us to humble ourselves before the Lord. As we so do, in His own time He will lift us up. Attempting to lift ourselves up, we shall be humbled.

It will be noticed that these seven exhortations imply that we are in the midst of a vast profession characterised by the evils against which we are warned. So far from submitting to God and resisting the devil, Christendom is increasingly rebelling against God and submitting to the devil. Careless in its ways and lustful in its affections, it passes on its way with laughter and gaiety instead of affliction and mourning, proud of its achievements instead of being humbled by its condition. Moreover, to answer to these exhortations is only possible in the power and grace of the Spirit that dwells in us (verse 5). To those led by the Spirit the condition of the vast profession will rebuke pride, and lead them to humble themselves before God, to find grace in the midst of all the failure, and glory in the day to come, when those who humble themselves now will be lifted up, for many that are first shall be last; and the last first (Mar 10:31).

6. Speaking evil of one another (Jam 4:11; Jam 4:12)

(Vv. 11, 12). The apostle has warned us against the pride of the flesh that seeks to exalt self. He now warns us against the effort to belittle others by speaking evil of them. To speak evil of others is an indirect attempt to exalt self. Thus evil-speaking is the outcome of self-importance. Love would not, and could not, speak evil. Out of the abundance of the heart the mouth speaketh. Hence evil-speaking is the sure index that pride and malice, rather than love, have found place in the heart.

Moreover, the one speaking evil of his brother has forgotten the royal law, which exhorts us to love our neighbour as ourselves. Again, the law explicitly states, Thou shalt not bear false witness against thy neighbour. According to the standard of the law, our brother, so far from being disparaged, is to be an object of love, and his reputation safe at the lips of his brethren. When it is otherwise, we are not even living according to the standard of the law. Clearly, then, to speak evil against our brother is to speak against the law; instead of being doers of the law, we act as if we were above the law. We judge the law rather than allowing the law to judge us. Moreover, to transgress the law is to slight the Lawgiver and to usurp His place. If our brother has done wrong, the Lawgiver is able to save or to judge according to His perfect wisdom. Who are we that we should judge one another?

Are we then to be indifferent to evil in one another? Far from it. Other Scriptures instruct us as to how to deal with evil when the sad necessity arises. This Scripture warns us against speaking evil. The one that speaks evil against his brother is not dealing with the evil and has no intention of doing so. He is simply speaking evil in order to disparage his brother. Well for us to remember, when tempted to gratify a little bit of vindictive malice by speaking evil of our brother, that we not only sink below what is proper to a Christian, but we do not even fulfil the righteousness of the law.

7. Self-will and self-confidence (Jam 4:13-17)

Finally, the apostle warns us of two evils that are often found together – the self-will that leaves God out of our circumstances (verses 13, 14), and the self-confidence that leads to boasting in our own activities (verses 15-17).

(Vv. 13, 14). Without reference to God or our brethren, the flesh can say, we will go into such a city, and continue there a year, and buy and sell, and get gain. Self-will decides where to go, how long to stay, and what shall be done. There is not necessarily anything wrong in these things. The wrong is that God is not in all our thoughts. The life of self-will is a life without God. Life is viewed as if our days were at our disposal. We forget that we know not what may be on the morrow, and that our life is but a vapour.

(Vv. 15-17). On account of the uncertainty of our circumstances and the transitory character of life, our wisdom is to walk in lowly dependence upon the Lord, and in all our walk and ways to say, If the Lord will. Alas! the flesh can not only boast in doing its own will, but rejoice in its boasting. We are therefore warned that, when we know what is good and yet in self-will refuse to do good, it is sin. The apostle does not say to do evil is sin, but not to do good, when we know what is right, is sin.

Fuente: Smith’s Writings on 24 Books of the Bible

Mr. D’s Notes on James

Jam 4:1-4

INTRODUCTION:

The WORLD WARS: Between 1496 and 1861 A. D. there were only 277 years of peace. The world knows how to dispute.

THE FAMILY WARS: I arrived at my grandmothers house two hours after the funeral had finished. The house was bare – a two-story house was empty of furniture and belongings. The only thing in the house was the kitchen table where they were packing a last box or two. The family had fought over every stick of belonging my grandmother left. The fighting went on after they went home over when the house would bed sold, and who really owned the car etc.

THE CHURCH WARS: When I was growing up there was a group in the church that was very conservative, and they loved the pastor. The rest of the folks disliked the pastor so they called a pastor of their liking. The two pastors tried to work together but it was not to be. Over the weeks the church split in half.

The world is expected to war if we look at history at all. The family may war if the problems are large enough, but the church should never war, as a matter of honor and love for their Savior.

From whence [come] wars and fightings among you? [come they] not hence, [even] of your lusts that war in your members?

Where do church disputes come from? Easy enough to answer, says James. From the lust that is within your own body. Not necessarily sexual lust, but it is not precluded. Specifically in this context of the tongue, of strife, of problems, it seems that lust conjures up all the wrong that comes to the church today.

Due to the comments about adultery in verse four, to follow, some might suggest that this IS sexual lust, but note in verse eleven the speaking is again mentioned. It is not to say that sexual lust can’t be a part of the mix, but I think it is forcing the context to say that it is sexual lust alone.

The use of the terms “in your members” indicates that this problem gets all parts of the being involved. The feet to get you where you need to be to spread the venom, your hands to write it down, and your tongue to speak it. When someone is bent on causing strife it, will come out from the entire being of the person. They will be absorbed by their task until it is completed.

The more specific idea of the text might well be the members of the local church body. The congregation comes to war with one another. The verse speaks of the strife and division within the church and it is certainly a war when the church body starts attacking itself.

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

4:1 From {1} whence [come] wars and fightings among you? [come they] not hence, [even] of your lusts that war in your members?

(1) He advances the same argument, condemning certain other causes of wars and contentions, that is, unbridled pleasures and uncontrolled lusts, by their effects, for so much as the Lord does worthily make them come to no effect, so that they bring nothing to them in whom they reside, but incurable torments.

Fuente: Geneva Bible Notes

A. Interpersonal and Inner Personal Tensions 4:1-10

"James 4 continues the same topic of strife, and addresses now not only the teachers of Jas 3:14 but also the rest of the brotherhood who are in similar sin: strife springs from within (Jas 4:1-3) and is fostered by worldliness; love of the world and love of God cannot coexist (Jas 4:4-6); Christians must resist the devil and draw near to God (Jas 4:7-10)." [Note: Adamson, p. 165.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

1. The source of conflict 4:1

As in the previous chapters, James began this one with a clear introduction of a practical problem his readers faced. He had just been referring to the importance of avoiding strife (Jas 3:14-16) and loving peace (Jas 3:13; Jas 3:17-18). Now he attacked the problem of conflict within and among believers. The absence of the word "my brethren" (cf. Jas 1:2; Jas 2:1; Jas 3:1) indicates the severity of this section and the one to follow (Jas 4:13).

"The sudden transition from the beautiful picture in Jas 3:17-18 of a life governed by heavenly wisdom to the appalling picture in the opening verses of chapter 4 is startling, but it demonstrates effectively the need for this vigorous rebuke now administered to the spirit of worldliness. . . .

"The spirit of worldliness has always been a problem for the church; it manifests itself in varied and often subtle ways. James discusses its manifestation in the lives of believers in four different areas. Worldliness reveals itself in their selfish strife (Jas 4:1-12), in an attitude of presumptuous self-sufficiency in business planning (Jas 4:13-17), in wrong reactions to experiences of injustice (Jas 5:1-11), and in the use of self-serving oaths (Jas 5:12)." [Note: Hiebert, James, pp. 219, 220.]

"Quarrels" (Gr. polemoi, wars) could refer to disputes between several individuals whereas "conflicts" (Gr. machoi, battles) probably describes the tensions within one individual and between a few individuals. Both types of conflict, large and small, are the enemies of peace. James was using diatribe (cf. Jas 2:18), so "among you" has a general reference, aimed at no particular group. [Note: Sidebottom, p. 51.]

James identified, with a rhetorical question, the source of both kinds of conflict as pleasures. "Pleasures" are satisfied desires (cf. Luk 8:14; Tit 3:3). James did not say they war against each other in the believer but that, as a besieging army, they inevitably assail him or her. The satisfaction of desire, which is what pleasure is, is something people spend vast quantities of time, money, and energy to obtain. Am I spending them to satisfy my personal desires or God’s desires primarily? Our personal desires are part of our human nature, and we will never escape their pull as long as we live in our present bodies. Nevertheless they must not dominate our lives. God’s desires must do that (Mat 6:33 a). Our culture glorifies the satisfaction of personal desire, and it is the primary pursuit of most people, including Christians.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Chapter 18

ST. JAMES AND PLATO ON LUSTS AS THE CAUSES OF STRIFE; THEIR EFFECT ON PRAYER.

Jam 4:1-13

THE change from the close of the third chapter to the beginning of the fourth is startling. St. James has just been sketching with much beauty the excellences of the heavenly wisdom, and especially its marked characteristic of always tending to produce an atmosphere of peace, in which the seed that produces the fruit of righteousness will grow and flourish. Gentleness, good-will, mercy, righteousness, peace-these form the main features of his sketch. And then he abruptly turns upon his readers with the question, “Whence come wars, and whence come fightings among you?”

The sudden transition from the subject of peace to the opposite is deliberate. Its object is to startle and awaken the consciences of those who are addressed. The wisdom from below produces bitter jealousy and faction; the wisdom from above produces gentleness and peace. Then how is to be explained the origin of the wars and fightings which prevail among the twelve tribes of the Dispersion? That ought to set them thinking. These things must be traced to causes which are earthly or demoniacal rather than heavenly; and if so, those who are guilty of them, instead of contending for the office of teaching others, ought to be seriously considering how to correct themselves. Here, again, there is the strangest contradiction between their professions and their practice.

Clement of Rome seems to have this passage in his mind when he writes (cir. A.D. 97) to the Church of Corinth, “Wherefore are there strifes and wraths, and factions and divisions, and war among you?” (46).

“Wars” () and “fightings” () are not to be understood literally. When the text is applied to international warfare between Christian states in modern times, or to any case of civil war, it may be so interpreted without doing violence to its spirit; but that is trot the original meaning of the words. There was no civil war among the Jews at this time, still less among the Jewish Christians. St. James is referring to private quarrels and law-suits, social rivalries and factions, and religious controversies. The subject-matter of these disputes and contentions is not indicated, because that is not what is denounced. It is not for having differences about this or that, whether rights of property, or posts of honor, or ecclesiastical questions, that St. James rebukes them, but for the rancorous, greedy, and worldly spirit in which their disputes are conducted. Evidently the lust of possession is among the things which produce the contentions. Jewish appetite for wealth is at work among them.

It was stated in a former chapter that there are places in this Epistle in which St. James seems to go beyond the precise circle of readers addressed in the opening words, and to glance at the whole Jewish nation, whether outside Palestine or not, and whether Christian or not. These more comprehensive addresses are more frequent in the second half of the Epistle than in the first, and one is inclined to believe that the passage before us is one of them. In that case we may believe that the bitter contentions which divided Pharisees, Sadducees, Herodians, Essenes, Zealots, and Samaritans from one another are included in the wars and fightings, as well as the quarrels which disgraced Christian Jews. In any case we see that the Jews who had entered the Christian Church had brought with them that contentious spirit which was one of their national characteristics. Just as St. Paul has to contend with Greek love of faction in his converts at Corinth, so St. James has to contend with a similar Jewish failing among the converts from Judaism. And it would seem as if he hoped through these converts to reach many of those who were not yet converted. What he wrote to Christian synagogues would possibly be heard of and noted in synagogues which were not Christian. At any rate this Epistle contains ample evidence that the grievous scandals which amaze us in the early history of the Apostolic Churches of Corinth, Galatia, and Ephesus were not peculiar to converts from heathenism: among the Christians of the circumcision, who had had the advantage of life-long knowledge of God and of His, law, there were evils as serious, and sometimes very similar in kind. The notion that the Church of the Apostolic age was in a condition of ideal perfection is a beautiful but baseless dream.

“Whence wars, and whence fightings among you? Come they not hence, even of your pleasures which war in your members?” By a common transposition, St. James, in answering his own question, puts the pleasures which excite and gratify the lusts instead of the lusts themselves, in much the same way as we use “drink” for intemperance, and “gold” for avarice. These lusts for pleasures have their quarters or camp in the members of the body, i.e., in the sensual part of mans nature. But they are there, not to rest, but to make war, to go after, and seize, and take for a prey that Which has roused them from their quietude and set them in motion. There the picture, as drawn by St. James, ends. St. Paul carries it a stage farther, and speaks of the “different law in my members, warring against the law of my Rom 7:23. St. Peter does the same, when he beseeches his readers, as sojourners and pilgrims, to abstain from fleshly lusts, which war against the soul”; {1Pe 2:11} and some commentators would supply either “against the mind” or “against the soul” here. But there is no need to supply anything, and if one did supply anything the “wars and fightings among you” would rather lead us to understand that the lusts in each ones members make war against everything which interferes with their gratification, and such would be the possessions and desires of other people. This completion of St. Jamess picture agrees well also with what follows:

“Ye lust, and have not: ye kill and covet, and cannot obtain.” But it is best to leave the metaphor just where he leaves it, without adding anything. And the fact that he does not add “against the mind” or “against the soul” is some slight indication that he had not seen either the passage in Romans or in the Epistle of St. Peter.

In the “Phaedo” of Plato (66, 67) there is a beautiful passage, which presents some striking coincidences with the words of St. James. “Wars, and factions, and fightings have no other source than the body and its lusts. For it is for the getting of wealth that all our wars arise, and we are compelled to get wealth because of our body, to whose service w are slaves; and in consequence we have no leisure for philosophy, because of all these things. And the worst of all is that if we get any leisure from it, and turn to some question, in the midst of our inquiries the body is everywhere coming in, introducing turmoil and confusion, and bewildering us, so that by it we are prevented from seeing the truth. But indeed it has been proved to us that if we are ever to have pure knowledge of anything we must get rid of the body, and with the soul by itself must behold things by themselves. Then, it would seem, we shall obtain the wisdom which we desire, and of which we say that we are lovers; when we are dead, as the argument shows, but in this life not. For if it be impossible while we are in the body to have pure knowledge of anything, then of two things one-either knowledge is not to be obtained at all, or after we are dead; for then the soul will be by itself, apart from the body, but before that not. And in this life, it would seem, we shall make the nearest approach to knowledge if we have no communication or fellowship whatever with the body, beyond what necessity compels, and are not filled with its nature, but remain pure from its taint, until God Himself shall set us free. And in this way shall we be pure, being delivered from the foolishness of the body, and shall be with other like souls, and shall know of ourselves all that is clear and cloudless, and that is perhaps all one with the truth.”

Plato and St. James are entirely agreed in holding that wars and fightings are caused by the lusts that have their seat in the body, and that this condition of fightings without, and lusts within, is quite incompatible with the possession of heavenly wisdom. But there the agreement between them ceases. The conclusion which Plato arrives at is that the philosopher must, so far as is possible, neglect and excommunicate his body, as an intolerable source of corruption, yearning for the time when death shall set him free from the burden of waiting upon this obstacle between his soul and the truth. Plato has no idea that the body may be sanctified here and glorified hereafter; he regards it simply as a necessary evil, which may be mini-raised by watchfulness, but which can in no way be turned into a blessing. The blessing will come when the body is annihilated by death. St. James, on the contrary, exhorts us to cut ourselves off, not from the body, but from friendship with the world. If we resist the Evil One, who tempts us through our ferocious lusts, he will flee from us. God will give us the grace we need, if we pray for that rather than for pleasures. He will draw nigh to us if we draw nigh to Him; and if we purify our hearts He will make His Spirit to dwell in them. Even in this life the wisdom that is from above is attainable, and where that has found a home factions and fightings cease. When the passions cease to war, those who have hitherto been swayed by their passions will cease to war also. But those whom St. James addresses are as yet very far from this blessed condition.

“Ye lust, and have not: ye kill and covet, and cannot obtain: ye fight and war.” In short, sharp, telling sentences he puts forth the items of his indictment; but it is not easy to punctuate them satisfactorily, nor to decide whether “ye kill” is to be understood literally or not. In none of the English versions does the punctuation seem to bring out a logical sequence of clauses. The following arrangement is suggested for consideration: “Ye lust, and have not; ye kill. And ye covet, and cannot obtain; ye fight and war.” In this way we obtain two sentences of similar meaning, which exactly balance one another. “Ye lust, and have not,” corresponds with, “Ye covet, and cannot obtain,” and “ye kill” with “ye fight and war”; and in each sentence the last clause is the consequence of what precedes. “Ye lust, and have not; therefore ye kill.” “Ye covet, and cannot obtain; therefore ye fight and war.” This grouping of the clauses yields good sense, and does no violence to the Greek.

“Ye lust, and have not; therefore ye kill.” Is “kill” to be understood literally? That murder, prompted by avarice and passion, was common among the Christian Jews of the Dispersion, is quite incredible. That monstrous scandals occurred in the Apostolic age, especially among Gentile converts, who supposed that the freedom of the Gospel meant lax morality, is unquestionable; but that these scandals ever took the form of indifference to human life we have no evidence. And it is specially improbable that murder would be frequent among those who, before they became Christians, had been obedient to the Mosaic Law. St. James may have a single case in his mind, like that of the incestuous marriage at Corinth; but in that case he would probably have expressed himself differently. Or again, as was suggested above, he may in this section be addressing the whole Jewish race, and not merely those who had become converts to Christianity; and in that case he may be referring to the brigandage and assassination which a combination of causes, social, political, and religious, had rendered common among the Jews, especially in Palestine, at this time. Of this evil we have plenty of evidence both in the New Testament and in Josephus. Barabbas and the two robbers who were crucified with Christ are instances in the Gospels. And with them we may put the parable of the man “who fell among robbers,” and was left half-dead between Jerusalem and Jericho; for no doubt the parable, like all Christs parables, is founded on fact, and is no mere imaginary picture. In the Acts we have Theudas with his four hundred followers (B.C. 4), Judas of Galilee (A.D. 6), and the Egyptian with his four thousand “Assassins,” or “Sicarii” (A.D. 58); to whom we may add the forty who conspired to assassinate St. Paul. {Act 5:36-37; Act 21:38; Act 23:12-21} And Josephus tells us of another Theudas, who was captured and put to death with many of his followers by the Roman Procurator Cuspius Fadus (cir. A.D. 45); and he also states that about fifty years earlier, under Varus, there were endless disorders in Judea, sedition and robbery being almost chronic. The brigands inflicted a certain amount of damage on the Romans, but the murders which they committed were on their fellow-countrymen the Jews (“Ant.,” 17. 10:4, 8; 20. 5:1).

In either of these ways, therefore, the literal interpretation of “kill” makes good sense; and we are not justified in saying, with Calvin, that “kill in no way suits the context.” Calvin, with Erasmus, Beza, Hornejus, and others, adopts the violent expedient of correcting the Greek from “kill” () to “envy” (), a reading for which not a single MS., version, or Father can be quoted. It is accepted, however, by Tyndale and Cranmer and in the Genevan Bible, all of which have, “Ye envy and have indignation, and cannot obtain.” Wiclif and the Rhemish of course hold to the occiditis of the Vulgate, the one with “slay,” and the other with “kill.”

But although the literal interpretation yields good sense, it is perhaps not the best interpretation. It was pointed out above that “ye kill” balances “ye fight and war,” and that “wars and fightings” evidently are not to be understood literally, as the context shows. If then, “ye fight and war” means “ye quarrel, and dispute, and intrigue, and go to law with one another,” ought not “ye kill” to be explained in a similar way? Christ had said, “Ye have beard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: but I say unto you, That every one who is angry with his brother shall be in danger of the judgment”. {Mat 5:21-22} And St. John tells us that “every one who hateth his brother is a murderer”. {1Jn 3:15} “Every one who hateth” ( ) is an uncompromising expression, and it covers all that St. James says here. Just as the cherished lustful thought is adultery in the heart, {Mat 5:28} so cherished hatred is murder in the heart.

But there is an explanation, half literal and half metaphorical, which is well worth considering. It has been pointed out how frequently St. James seems to have portions of the Book of Ecclesiasticus in his mind. We read there that “the bread of the needy is the life of the poor: he that defraudeth him thereof is a man of blood. He that taketh away his neighbors living slayeth him (); and he that defraudeth the laborer of his hire is a bloodshedder” (34:21, 22). If St. James was familiar with these words, and still more if he could count on his readers also being familiar with them, might he not mean, “Ye lust, and have not; and then, to gratify your desire, you deprive the poor of his living”? Even Deu 24:6 might suffice to give rise to such a strong method of expression: “No man shall take the mill or the upper millstone to pledge: for he taketh a mans life to pledge.” Throughout this section the language used is strong, as if the writer felt very strongly about the evils which he condemns.

While “ye lust, and have not, and thereupon take a mans livelihood from him,” would refer specially to possessions, “Ye covet (or envy) and cannot obtain, and thereupon fight and war,” might refer specially to honors, posts, and party advantages. The word rendered “covet” () is that which describes the thing which love never does: “Love envieth not”. {1Co 13:4} When St. James was speaking of the wisdom from Jam 3:14-16 the kind of quarrels which he had chiefly in view were party controversies, as was natural after treating just before of sins of the tongue. Here the wars and fightings are not so much about matters of controversy as those things which minister to a mans “pleasures,” his avarice, his sensuality, and his ambition.

How is it that they have not all that they want? How is it that there is any need to despoil others, or to contend fiercely with them for possession? “Ye have not, because ye ask not. Ye ask, and receive not, because ye ask amiss.” That is the secret of these gnawing wants and. lawless cravings. They do not try to supply their needs in a way that would cause loss to no one, viz., by prayer to God; they prefer to employ violence and craft against one another. Or if they do pray for the supply of their earthly needs, they obtain nothing, because they pray with evil intent. To pray without the spirit of prayer is to court failure. That Gods will may be done, and His Name glorified, is the proper end of all prayer. To pray simply that our wishes may be satisfied is not a prayer to which fulfillment has been promised; still less can this be the case when our wishes are for the gratification of our lusts. Prayer for advance in holiness we may be sure is in accordance with Gods will. About prayer for earthly advantages we cannot be sure; but we may pray for such things so far as they are to His glory and our own spiritual welfare. Prayer for earthly goods, which are to be used as instruments, not of His pleasure, but of ours, we may be sure is not in accordance with His will. To such a prayer we need expect no answer, or an answer which at the same time is a judgment; for the fulfillment of an unrighteous prayer is sometimes its most fitting punishment.

St. James is not blaming his readers for asking God to give them worldly prosperity. About the lawfulness of praying for temporal blessings, whether for ourselves or for others, there is no question. St. John prays that Gaius “in all things may prosper and be in health, even as his soul prospereth,” {3Jn 1:2} and St. James plainly implies that when one has temporal needs one ought to bring them before God in prayer, only with a right purpose and in a right spirit. In the next chapter he specially recommends prayer for the recovery of the sick. The asking amiss consists not in asking for temporal things, but in seeking them for a wrong purpose, viz., that they may be squandered in a life of self-indulgence. The right purpose is to enable us to serve God better. Temporal necessities are often a hindrance to good service, and then it is right to ask God to relieve them. But in all such things the rule laid down by Christ is the safe one, “Seek ye first the kingdom of God, and His righteousness; and all these things shall be added unto you.” A life consecrated to the service of God is the best prayer for temporal blessings. Prayer that is offered in a grasping spirit is like that of the bandit for the success of his raids.

Fuente: Expositors Bible Commentary