Exegetical and Hermeneutical Commentary of James 4:6
But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble.
6. But he giveth more grace ] Following the explanation already given, the sequence of thought seems to run thus: God loves us with a feeling analogous to the strongest form of jealousy, or even envy, but that jealousy does not lead Him, as it leads men, to be grudging in His gifts; rather does He bestow, as its result, a greater measure of His grace than before, or than He would do, were His attitude towards us one of strict unimpassioned Justice.
Wherefore he saith ] The nominative to the verb is not expressed, and we may, with almost equal fitness, supply the Scripture, the Spirit, or God.
God resisteth the proud, but giveth grace unto the humble ] The point of the quotation lies in the last clause, as containing the proof of what St James had just asserted, that God gave His grace freely to those who thought themselves least worthy of it. It is to be noticed (1) that we again find St James quoting from one of the great sapiential books of the Old Testament (Pro 3:34), and (2) that St Peter also quotes it (1Pe 5:5). That maxim of the wise of old had become, as it were, a law of life for the Community at Jerusalem. Clement of Rome follows their example (c. 30).
Fuente: The Cambridge Bible for Schools and Colleges
But he giveth more grace – The reference here is undoubtedly to God. Some have regarded this clause as a continuation of the quotation in the previous verse, but it is rather to be considered as a declaration of the apostle himself. The writer had just spoken of envy, and of the crimes which grew out of it. He thought of the wars and commotions of the earth, and of the various lusts which reigned among men. In the contemplation of these things, it seems suddenly to have occurred to him that all were not under the influence of these things; that there were cases where men were restrained, and where a spirit opposite to these things prevailed. Another passage of Scripture struck his mind, containing the truth that there was a class of men to whom God gave grace to restrain these passions, and to subdue these carnal propensities. They were the humble, in contradistinction to the proud; and he states the fact that God giveth more grace; that is, that in some instances he confers more grace than in the cases referred to; to some he gives more grace to overcome their evil passions, and to subdue their corrupt inclinations, than he does to others. The meaning may be thus expressed: – It is true that the natural spirit in man is one that tends to envy, and thus leads to all the sad consequences of envy. But there are instances in which higher grace or favor is conferred; in which these feelings are subdued, and these consequences are prevented. They are not indeed to be found among the proud, whom God always resists; but they are to be found among the meek and the humble. Wherefore submit yourselves to his arrangements; resist the devil; draw nigh to God; purify yourselves, and weep over your past offences, and you shall find that the Lord will lift you up, and bestow his favor upon you, Jam 4:10.
Wherefore he saith – The reference here is to Pro 3:34, Surely he scorneth the scorners; but he giveth grace unto the lowly. The quotation is made exactly from the Septuagint, which, though not entirely literal, expresses the sense of the Hebrew without essential inaccuracy. This passage is also quoted in 1Pe 5:5.
God resisteth the proud – The proud are those who have an inordinate self-esteem; who have a high and unreasonable conceit of their own excellence or importance. This may extend to anything; to beauty, or strength, or attainments, or family, or country, or equipage, or rank, or even religion. A man may be proud of anything that belongs to him, or which can in any way be construed as a part of himself, or as pertaining to him. This does not, of course, apply to a correct estimate of ourselves, or to the mere knowledge that we may excel others. One may know that he has more strength, or higher attainments in learning or in the mechanic arts, or greater wealth than others, and yet have properly no pride in the case. He has only a correct estimate of himself, and he attaches no undue importance to himself on account of it. His heart is not lifted up; he claims no undue deference to himself; he concedes to all others what is their due; and he is humble before God, feeling that all that he has, and is, is nothing in his sight. He is willing to occupy his appropriate place in the sight of God and men, and to be esteemed just as he is. Pride goes beyond this, and gives to a man a degree of self-estimation which is not warranted by anything that he possesses. God looks at things as they are; and hence he abhors and humbles this arrogant claim, Lev 26:19; Job 33:17; Psa 59:12; Pro 8:13; Pro 16:18; Pro 29:13; Isa 23:9; Isa 28:1; Dan 4:37; Zec 10:11. This resistance of pride he shows not only in the explicit declarations of his word, but in the arrangements of his providence and grace:
- In his providence, in the reverses and disappointments which occur; in the necessity of abandoning the splendid mansion which we had built, or in disappointing us in some favorite plan by which our pride was to be nurtured and gratified.
(2)In sickness, taking away the beauty and strength on which we had so much valued ourselves, and bring us to the sad condition of a sick bed.
(3)In the grave, bringing us down to corruption and worms. Why should one be proud who will soon become so offensive to his best friends that they will gladly hide him in the grave?
(4)In the plan of salvation he opposes our pride. Not a feature of that plan is fitted to foster pride, but all is adapted to make us humble.
(a) The necessity for the plan – that we are guilty and helpless sinners;
(b) the selection of a Saviour – one who was so poor, and who was so much despised by the world, and who was put to death on a cross;
(c) our entire dependence on him for salvation, with the assurance that we have no merit of our own, and that salvation is all of grace;
(d) the fact that we are brought to embrace it only by the agency of the Holy Spirit, and that if we were left to ourselves we should never have one right thought or holy desire – all this is fitted to humble us, and to bring us low before God. God has done nothing to foster the self-estimation of the human heart; but how much has he done to stain the pride of all glory? See the notes at Isa 23:9.
But giveth grace unto the humble – The meaning is, that he shows them favor; he bestows upon them the grace needful to secure their salvation. This he does:
(1)Because they feel their need of his favor;
(2)Because they will welcome his teaching and value his friendship;
(3)Because all the arrangements of his grace are adapted only to such a state of mind. You cannot teach one who is so wise that he already supposes he knows enough; you cannot bestow grace on one who has no sense of the need of it. The arrangements of salvation are adapted only to an humble heart.
Fuente: Albert Barnes’ Notes on the Bible
Jam 4:6
But He giveth more grace
The greatness of the Divine gifts a source of Christian encouragement
I.
HE GIVETH MORE GRACE THAN WE DESERVE. That may seem a self-evident proposition. It is like saying He giveth what is undeserved to the undeserving–grace that is entirely beyond and above deserving, above all human merit of every kind. Grace is grace. Ah, how apt are we to forget this. We are so accustomed to its gifts and mercies that we seem to ourselves to have established some kind of right to them. We are so brought up among the precious things of Gods kingdom that we never pause to think that these are the fruits of amazing surpassing love. We shall never grow in grace as we ought until we have better perceptions of its true quality. It is from first to last to the undeserving. All its gifts of unbounded goodness are the unmerited expression of Divine pity and love.
II. HE GIVETH MORE GRACE THAN WE DESIRE. For we do desire it; if we be gracious persons at all, it is one of the laws of our life. Just as the seed peeps upward from the soil to see the sun as it begins to live anew–just as rivers run to the ocean, as the sun hasteth to his going down, as ships speed on to their haven, as doves fly to their windows, as the exile sighs for his native land, as the weary pilgrim longs for his home, as each man seeks his own company–so the heaven-born soul riseth to things above; the things that she desires. Have you no desire? Ah! then you are not yet a new creature. If we have no spiritual desires we have no spiritual life. We are very apt to commit mistakes as to the strength of our desire for grace. We are very apt to mistake both ways, sometimes to think it is stronger than it is, and sometimes to think it is weaker than it is. We have some temporary vehemence of affection; we mistake that for a settled desire, but God does not. He knows exactly how much there is of thirst and longing in our souls for purity, light, and love, and all that we understand by grace. He knows whether we really do wish to have more of His presence in our life, and how much. We come asking to be received as hired servants in His great house, and He makes us sons. We stand knocking at the door of the temple, hoping to be admitted to the outer court, and He makes us priests. We stand by the palace of the great King, trembling and afraid to enter, and there is no more spirit in us; when, lo! we are carried by the power of His grace into the presence of the King. Thus He conquers us with lovingkindness. He giveth more grace–more than we desire.
III. HE GIVES US MORE GRACE THAN WE KNOW. We are here only amid beginnings. We have the best things only in seed and germ. The precious things of the Christian resemble the farmers seed-corn. He lays it aside; it seems but little, but it will make his fields green next spring, and yellow next harvest, and fill his garners with plenty. Now, so the Christian has everything here, but it is in seed. The seed is precious seed, however, and although he goes forth weeping, sometimes, to sow it, he will doubtless come again with rejoicing, bringing his sheaves with him. Much of our joy hereafter will be the joy of admiration, the joy of surprise. We shall say, with wonder, Was I so rich and did not know it? Had I the germ of all this in store and yet thought of it so lightly? How could I despond, and weep and tremble as I did? But this tearful state of experience is now ended, and here I see, with adoring gratitude, that God was giving me more grace than even then I knew
IV. HE GIVETH ALL GRACE–MORE GRACE THAN WE USE. All grace is for use, not for holding. It is likened by our blessed Lord Himself to talents, one, two, five; given to every man severally according to the mans ability and according to the Masters will. It is not for holding, but for casting, as we have said, like seed-corn into the field of life. There is not one of these talents of which the Master will not require an account, not one which we may hide in the ground. And yet is not this last what we are so apt to do? The evils of this course are manifest. First, we deprive ourselves of the blessedness of giving, and then we deprive others of the blessedness of receiving. But there is more evil than this, and worse. It is more than disuse of talents; it is disease, it is corruption; it is decay, destruction, death, coming by misuse. The gold and silver pieces which the miser hoards up will not, when produced years afterwards, be in the shining state they would have been by wear; and so when the talents committed to the Christian, which have been disused for a long lifetime, are brought out at last, they will not come out in the clear shining state in which they were; and the Master may then say, Was this what I gave you these talents for? How is the fine gold become dim? I gave you pure knowledge that it might become still purer and wider, ever brightening towards perfect knowledge, and now it is all mingled with error, and the shadow of spiritual ignorance seems to have been deepening instead of passing away. I gave you clear conscience, and left it free, and you have dimmed and fettered it–fresh sympathies with all the ardour of heaven, and now you bring them back weakened and petrified. I gave you a bright eye, apt for the darting glance, and now it is dim as an old mans vision. I gave you these talents to spend and use, and so increase; but this is only the rust of them, and it will eat a mans flesh as it were fire. We all have more grace than we use, but we ought to use it far more than we do. The only preparation for receiving grace is–what?–coming to receive grace. The only way in which we can be graciously better is by beginning to be better at once, and believing in Gods willingness to help us. God only requires on our parts more receptive hearts–the willing heart of love. He giveth more grace to such. Let us have grace then whereby may serve God. (A. Raleigh, D. D.)
The gift of grace
I. THE GRACE OF GOD.
1. Grace denotes favour; that kind of favour, more especially, which flows from the mind of God into the heart of guilty man–all that we understand by the riches of goodness, forbearance, and long-suffering; all that awakens, informs, humbles, consoles, animates, and makes meet for the inheritance of the saints in light.
2. The importance of grace is unspeakable. Who but the partakers of grace can perform ode duty in a right manner?
3. Wide and glorious are the operations of Divine grace. It transforms rebels against God into loyal subjects, and the enemies of those around them into ardent friends. It shuts the gates of hell, it consecrates the whole course of life, and it insures, as well as promises, the bliss of immortality.
II. THE MANNER OF BESTOWING GRACE. He giveth grace.
1. Grace is indeed an absolute donation. Could we prefer a claim, we should receive, not a gift, but a debt.
2. In God is the fountain of grace, from which it emanates in every direction; and hence all that share the blessing ascribe it to Him alone, saying, Of His grace have all we received.
III. The grace of God in THE ABUNDANCE OF ITS COMMUNICATIONS; that is, an abundance which daily becomes larger and larger; He giveth more grace.
1. More is necessary. As the Christian advances in life, he has new duties to perform, new trials to bear, new temptations to encounter.
2. More is desired. It is the tendency of grace, as of everything in nature, to seek after its own increase.
3. More grace is provided. All our wants as Christians have been foreseen equally with those by which we can be affected as creatures.
Conclusion:
1. Why do so many remain destitute of grace? They are either careless and insensible of their need of it; or they are too proud to receive it.
2. Who, then, are made partakers of grace in its amplest communications Isa 66:2; 1Pe 5:5)?
3. Why should we rest satisfied with the highest measures of grace already bestowed? We are not straitened in God, but in ourselves; we have not, because we ask not.
4. The time is at hand when grace will be dispensed no longer. (C. A.Jeary.)
Divine grace
The world gives a little that it may give no more; but Christ gives that He may give. He gives a little grace that He may give grace upon grace. He gives a little comfort that He may give fulness of joy. Souls that are rich in grace labour after greater measures of grace out of love to grace, and because of an excellency that they see in grace. Grace is a very sparkling jewel, and be who loves it and pursues after it for its own native beauty has much of it within him. (T. Brooks.)
The abundance of grace
The fountain of Gods grace is not as a little scanty spring in the desert, round which thirsty travellers meet to strive and struggle, muddying the waters with their feet, pushing one another away, lest those waters be drawn dry by others before they come to partake of them themselves; but a mighty, inexhaustible river, on the banks of which all may stand, and of which none may grudge, lest, if others drink largely and freely, there will not remain enough for themselves. (Abp. Trench.)
More and more
See the bounty of God–ever giving and ever ready to give more!
I. OBSERVE THE TEXT IN ITS CONNECTION.
1. It presents a contrast. The spirit that dwelleth in us lusteth to envy; on Gods part this is met by, but He giveth more grace.
2. It suggests a note of admiration. What a wonder that when sin aboundeth, grace still more abounds!
3. It hints at a direction for spiritual conflict.
(1) We learn where to obtain the Weapons of our warfare: we must look to Him who gives grace.
(2) We learn the nature of those weapons: they are not legal, nor fanciful, nor ascetical, but gracious.
(3) We learn that lusting after evil must be met by the fulfilment of spiritual desires and obtaining more grace.
4. It encourages us in continuing the conflict.
5. It plainly indicates a victory. God will not give us up, but will more and more augment the force of grace, so that sin must and shall ultimately yield to its sanctifying dominion.
II. OBSERVE THE GENERAL TRUTH OF THE TEXT. God is ever on the giving hand.
1. He giveth new supplies of grace.
2. Larger supplies.
3. Higher orders.
4. He giveth more largely as the old nature works more powerfully. This should be–
(1) A truth of daily use for ourselves.
(2) A promise daily pleaded for others.
(3) A stimulus in the contemplation of higher or sterner duties, and an encouragement to enter on wider fields.
5. A solace under forebodings of deeper trouble in common life.
6. An assurance in prospect of the severe tests of sickness and death.
III. BRING IT HOME BY SPECIAL APPROPRIATION.
1. My spiritual poverty, then, is my own fault, for the Lord giveth more grace to all who believe for it.
2. My spiritual growth will be to His glory, for I can only grow because He gives more grace. Oh, to grow constantly!
3. What a good God I have to go to! (C. H. Spurgeon.)
Continual grace
I have grace every day! every hour! When the rebel is brought, nine times a day, twenty times a day, for the space of forty years, by his princes grace, from under the axe, how fair and sweet are the multiplied pardons and reprievals of grace to him! In my case here are multitudes of multiplied redemptions! Here is plenteous redemption! I defile every hour, Christ washeth; I fall, grace raiseth me; i come this day, this morning, under the rebuke of justice, but grace pardoneth me; and so it is all along, till grace puts me into heaven. (Samuel Rutherford.)
Need of more grace
Were you to rest satisfied with any present attainments to which you have reached, it would be an abuse of encouragement. It would be an evidence that you know nothing of the power of Divine grace in reality, for–
Whoever says, I want no more, Confesses he has none.
Those who have seen their Lord, will always pray, I beseech thee, show me Thy glory. Those that have once tasted that the Lord is gracious, will always cry, Evermore give us this bread to eat. (William Jay.)
More grace wanted
When Lord North, during the American War, sent to the Rev. Mr. Fletcher, of Madeley (who had written on that unfortunate war, in a manner that had pleased the minister), to know what he wanted, he sent him word, that he wanted but one thing, which it was not in his lordships power to give him, and that was more grace.
God resisteth the proud
How God resisteth the proud
1. He resisteth them by punishing them for their pride against Him, as He did the builders of the turret of Babel.
2. Sometimes He resisteth the proud by hindering their purposes by some means unlocked for, as 2Ki 19:9; Act 4:21.
3. God resisteth the proud when He turneth their devices upon their own necks, and maketh them fall into the same mischiefs and snares which they have prepared for others (Est 7:9).
4. God resisteth the proud by confounding their counsels, enterprises, and devices, as appeareth in proud Achitophel and others; as in the invincible navy of the proud Spaniards sent against little England, so confounded and in greatest part destroyed by the mighty hand of God.
5. God resisteth the proud by removing and taking away from them the things whereof they have been proud. Some are proud of riches, as he that said to his soul (Luk 12:20). Him God resisteth by removing him and his riches. Some are proud of beauty, whom God resisteth by sending sickness or other means to hinder and remove that from them. Some are proud of their wit; those He resisted by causing them to fall either by palsy or such like into doting folly. Some are proud of their strength, which languishing sickness abateth. Some are proud of their power, as Nebuchadnezzar, Senacherib, Antiochus, Pompey, Alexander, and the like, whom God resisteth, partly by taking away life, partly by removing their power, wherein they trusted from them.
6. God resisteth the proud when He turneth their ambition and vainglory into ignominy and shame. So God resisted Simon, the wicked sorcerer and deceiver.
7. God resisteth the proud in destroying their remembrance and cutting off their posterity from the earth for their pride and wickedness. Thereof the holy prophet David may be understood. The face of the Lord is against them which do evil, to cut off their remembrance from the earth.
8. God resisteth the proud by sending fear and terror into their hearts, whereof see Job 15:20-25; Job 18:7-10; 2Ki 7:6; Psa 76:5; Isa 10:33; Isa 19:16.
9. God resisteth the proud and wicked when He armeth one proud and wicked man against another, and causeth them to destroy one the other, as 2Ch 20:22; Isa 49:26; Isa 20:2. (R. Turnbull.)
The cure of pride; or, the lesson of humility
I. Pride is a FOOLISH thing, and for this reason we ought to try to get rid of it. Kings and princes, and persons in high stations, are often proud of the positions they bold. If they obtain these places because they are wise and good, it is God who gives them the wisdom and the goodness they have. And if He has given these good things, then it is foolish to be proud of them, But if they get these places without being wise or good, then surely it is still more foolish to be proud of them. How many persons are proud on account of their wealth. But even this money is not theirs. It is Gods. Now suppose a merchant should give twenty pounds to one of his clerks, and send him out to buy certain things, with directions to come back as soon as he got through, and give an account of how the money had been spent. And suppose that clerk should feel proud of what his employer had entrusted to him, and should boast ablaut it to his friends. Would you not think that very foolish? Certainly. And yet, if we feel proud on account of the money we have, this is just what we are doing. Another thing that persons are proud of is their dress. This is the most foolish of all things to be proud of. Instead of feeling proud of our dress, we ought rather to be ashamed of it. Our clothing is the proof that we are sinful, fallen creatures. And then, if we but remember where our clothing came from, we shall see how foolish it is to be proud of it.
II. The second reason why we ought not to be proud is because it is UNPROFITABLE. God resisteth the proud, but giveth grace to the humble. We resist our enemies; and God resists the proud because He regards them as His enemies. Who would wish to be the enemy of God? Do you think it would pay to have God for an enemy? There is nothing in the world so profitable to us–nothing that is worth so much–nothing that pays so well as the grace of God. We read in another place that God filleth the hungry with good things, but the rich He sends empty away.
III. The third reason why we ought not to be proud is because it is DANGEROUS. We learn from the Bible that pride is a great sin; and nothing in the world is so dangerous as sin. And it is because pride is so sinful that we find such words as these in the Bible about it: The Lord hateth a proud Pro 6:17); The proud in heart are an abomination to the Pro 16:5). In Grecian story there is a fable about a man named Daedalus and his son Icarus, which shows the danger of pride. The fable says that Daedalus made wings for himself and his son, so that they might have the pleasure of flying. When the wings were finished, he fitted them on vein carefully with wax. Then they took their flight in the air from the island of Crete. Daedalus was humble-minded, and did not attempt to fly very high. He got on very well, passed safely over the sea, and reached the town of Cumae in Italy, near Naples, where he built a temple to one of the gods. Bat Icarus his son was a proud young man. He resolved to fly a great deal higher than his father. He went up nearer and nearer towards the sun, till the warmth of its beams melted the wax. Then his wings fell off, and down he fell, head over heels, into the sea. That part of the Mediterranean in which he fell was called the Acarian Sea. It is said to have been so named in memory of that proud young man. (R. Newton, D. D.)
Gods abhorrence and defiance of the proud
God abhors other sinners, but against the proud He professes open defiance and hostility. This was the sin that turned angels into devils. You may trace the story of pride from paradise to this day, Other sins are more hateful to man, because they bring disgrace and have more of baseness and turpitude in them, whereas pride seems to have a kind of bravery in it. But the Lord hates it, because it is a sin that sets itself most against Him. Other sins are against Gods laws, but pride is against Gods sovereignty. Pride does not only withdraw the heart from God, but lifts it up against God. Other sins are more patient of reproof, for conscience will frequently consent to the reproofs of Gods Word; but pride first blinds the mind, and then arms the affections–it lass the judgment asleep, and then awakens anger. (T. Manton.)
But giveth grace unto the humble
Humility a means of contentment
God gives grace to the humble. He holds them with complacency, often prospers their undertakings, and causes them to find various advantages in this temper of mind so agreeable to Him. Among these advantages contentment holds a foremost place.
I. The humble man is more CONTENTED WITH GOD, with His revelations, commands, ordinances, and dispensations, than he would and could be without the aid of this virtue. Humility prompts him to fall prostrate in the dust before the Most High and to adore Him as the All-wise and All-gracious, even there where he perceives naught but darkness around him.
II. The humble man is more CONTENTED WITH HIMSELF than he would and could be without the assistance of that virtue. Not that he imputes to his good qualities, his merits, a higher value than they properly profess, or satisfies himself with any, however low, degree of wisdom and virtue; but he is more contented with himself, inasmuch as he voluntarily submits to the limitations of his nature and his present state, little as it may be in itself and in comparison with what superior beings may be able to do and to enjoy.
III. For the same reason the humble man is more CONTENT WITH THE STATION HE OCCUPIES in the world and in society than he would and could be without the aid of his virtue. He knows that he everywhere finds opportunities and motives to unfold his mental powers, to be useful to his brethren, to exercise himself in obedience to God, and thus to render himself capable of higher occupations and dignities in a better world; and this ennobles and refines all that he does in his opinion, and induces him to do everything with care and conscientiousness.
IV. The humble man is far more CONTENTED WITH HIS FELLOW CREATURES than he would and could be without the aid of this virtue. The more modest the opinion he has of himself, of his talents, of his merits, the less does he expect any particular respect, reverence, or submission from others; the less does he imagine he has any right to it; the less does he insolently avail himself of any pre-eminence which he really has.
V. The humble man is more CONTENTED IN PROSPERITY AND IN AFFLUENCE than he would and could be without the aid of this virtue.
VI. The humble man is likewise more CONTENTED IN MISFORTUNES OR IN ADVERSITY than he would and could be without the aid of this virtue. He knows that as a man he is a frail creature, liable to innumerable accidents, that he has no real claim to an uninterrupted succession of prosperous days and favourable events, and that it is incompatible with the present condition of mankind; and the more sensibly he feels all this, the less is he surprised when such misfortunes actually befal him, if bad and good days alternately succeed in the course of his life. (G. J. Zollikofer.)
The humble are the fittest recipients of grace
Lumps of unrelenting guiltiness are as vessels closed up, and cannot receive grace; humility fitteth a man to receive it, and maketh a man to esteem it. The humble are vessels of a larger bore and size, fit to receive what grace giveth out. You may learn hence wily humble persons are most gracious, and gracious persons most humble. God delighteth to fill up such; they are vessels of a right bore. The valleys laugh with fatness when the hills are barren; and the laden boughs will bend their heads, &c. (T. Manton.)
Humility
It seems hard that the very grace said to be the most difficult to acquire should often make those who have won it of least account in the world. If it be so in this life, humility will only cry the louder from the grave. No force is ever lost. Sooner or later it will come upon us in all its power.
Humiliation
It is with us as with the reeds which grow by the riverside; when the waters overflow, the reed bows its head and bends down, and the flood passes over it without breaking it, after which it uplifts its head and stands erect in all its vigour, rejoicing in renewed life. So is it with us; we also must sometimes be bowed down to the earth and humbled, and then arise with renewed vigour and trust.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 6. But he giveth more grace] , A greater benefit, than all the goods that the world can bestow; for he gives genuine happiness, and this the world cannot confer. May this be St. James’ meaning?
God resisteth the proud] . Sets himself in battle array against him.
Giveth grace unto the humble.] The sure way to please God is to submit to the dispensation of his grace and providence; and when a man acknowledges him in all his ways, he will direct all his steps. The covetous man grasps at the shadow, and loses the substance.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
But he; either the Spirit of God, if spirit in the former verse be understood of the Spirit of God; or God, if spirit be there taken for the spirit of man.
Giveth more grace; either, though we, according to our natural inclination, be envious, yet God (or his Spirit) is bountiful and liberal; or God gives to those that are renewed, more grace than to be hurried on by their own old spirit, to envy, strife, and suchlike lusts.
Wherefore he saith; God saith, viz. in the Spripture: or it may be taken indefinitely, and impersonally, for, it is said. The particular place he refers to, is Pro 3:34, according to the translation of the LXX., which not only James, but other New Testament writers, frequently follow.
God resisteth; it is a military term: God sets himself, as in battle, against the proud, defying, beating down, exposing to contempt, and destroying them; he is so far from giving them more gifts, that he rather spoils them, as sworn enemies, of what they have.
The proud; those that by reason of the gifts God hath given them, lift themselves above others: Solomon, in the parallel place, calls them scorners; it being the usual guise of those that think over-well of themselves, to despise others, and even contemn the warnings and judgments of God himself, which may well draw him out to fight against them.
But giveth grace unto the humble; not only gives favour and honour in the sight of men to those that are lowly in their own eyes, but especially furnisheth them with grace for the overcoming and mortifying their carnal desires and remaining corruptions.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. But“Nay, rather.”
heGod.
giveth more graceeverincreasing grace; the farther ye depart from “envy”[BENGEL].
he saithThe same Godwho causes His spirit to dwell in believers (Jas4:5), by the Spirit also speaks in Scripture. The quotation hereis probably from Pr 3:34; asprobably Pr 21:10 wasgenerally referred to in Jas 4:5.In Hebrew it is “scorneth the scorners,” namely,those who think “Scripture speaketh in vain.”
resistethliterally,”setteth Himself in array against”; even as they, likePharaoh, set themselves against Him. God repays sinners in their owncoin. “Pride” is the mother of “envy” (Jas4:5); it is peculiarly satanic, for by it Satan fell.
the proudThe Greekmeans in derivation one who shows himself above his fellows,and so lifts himself against God.
the humbletheunenvious, uncovetous, and unambitious as to the world. Contrast Jas4:4.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But he giveth more grace,…. The Arabic version adds, “to us”; the Ethiopic version, “to you”; and the Syriac version reads the whole thus; “but our Lord gives more grace to us”; or “greater grace”; than the world can give, whose friendship is courted by men; the least measure of grace, of faith, and hope, and love, and of a spiritual knowledge of Christ, and interest in him, and of peace, joy, and comfort, is more worth than all the world, and everything in it: or greater grace, more favours than the saints are able to ask or think; so Solomon had more favours given him than he could think of asking for: or greater grace, and larger measures of it, even of spiritual light and knowledge, under the Gospel dispensation, than under the former dispensation; or where God bestows gifts qualifying for service and usefulness, and these are made use of and employed for such purposes, he gives more: or this may refer to internal grace wrought by the Spirit of God, in the hearts of his people; more of which he may be said to give, when he causes it to abound, as to its acts and exercises; when faith grows exceedingly, hope revives, and is lively, and abounds through his power and influence, and love to God and Christ, and one another, abounds yet more and more; when there is a growth in every grace, and in the knowledge of Christ Jesus, so that this grace becomes a well of living waters, springing up into eternal life, which at last will have its perfection in glory:
wherefore he saith; either the Spirit that gives more grace, or the Scripture, or God in the Scripture, in Pr 3:34,
God resisteth the proud: or scorns the scorners; he rejects them that trust in themselves that they are righteous, and despise others; that say, Stand by thyself, I am holier than thou; that are proud of themselves, their enjoyments, their gifts, their external righteousness, and holiness, and are full, and rich, and increased with goods, and stand in need of nothing; these he opposes, he sets himself against, he thrusts them away from him, he sends them away empty, and scatters them in the imagination of their own hearts; and in the things in which they deal proudly, he is above them; he sits in the heavens and laughs at them, and frustrates all their schemes:
but he giveth grace unto the humble; who are sensible of their own vileness and meanness, and acknowledge it; who think the meanest of themselves, and the best of others; and do not envy the gifts and graces of God bestowed upon others, but rejoice at them; and ascribe all they have, and are, to the free grace of God; and ingenuously confess the deficiency of their duties, and the insufficiency of their righteousness to justify them before God; and that when they have done all they can, or are assisted to do, they are but unprofitable servants: now to these God gives grace; he not only gives grace at first, to make them humble, but he gives them more grace, or increases what he gives: grace is God’s gift; he gives all the grace that is in Christ, and all the blessings of grace that are in the covenant, and all the grace that is in the hearts of his people; as faith, hope, love, repentance, humility, patience, self-denial, resignation to his will, and every degree of spiritual knowledge; and grace is only his gift; men cannot give it to themselves, nor can the best of men give it to others; not godly parents to their children; nor ministers to those to whom they preach; no, nor the angels in heaven; nor is it to be obtained by the works of men: it is a free gift; it is given of the sovereign will and good pleasure of God, to whom, and when, and in what measure he pleases; to which he is not induced by any motives in men, for they have nothing in them to move him to it; and it is given by him absolutely, without conditions, not suspending it till the performance of them; and he gives it cheerfully and not grudgingly, largely, bountifully, and in great abundance.
Fuente: John Gill’s Exposition of the Entire Bible
More grace ( ). “Greater grace.” Greater than what? “Greater grace in view of the greater requirement” (Ropes), like Ro 5:20f. God does this.
Wherefore (). To prove this point James quotes Pr 3:34.
God resisteth the proud ( ). Present middle (direct) indicative of , old military term, to range in battle against, with dative case (Ro 13:2) as in 5:6. H (, ) is like our vernacular “stuck-up folks” (Ro 1:30), “haughty persons.”
But giveth grace to the humble ( ). Anarthrous adjective again, “to humble or lowly persons,” for which word see 1:9f. Cf. Jas 2:5-7; Jas 5:1-6.
Fuente: Robertson’s Word Pictures in the New Testament
Resisteth. See on 1Pe 5:5.
Proud. See on Mr 7:22.
Humble. See on Mt 7:29.
Fuente: Vincent’s Word Studies in the New Testament
1) God gives additional or greater grace to His children who ask Him when involved in covetousness within them. (Rom 5:20; Rom 6:1; 2Pe 3:18).
2) James then concludes that because of this, Scriptures assert that God offers resistance to the haughty, stuck-up “stuffed shirt” ones. Pro 3:34.
3) Greater grace, overcoming grace is abundantly found in the spirit of humility, not proud dogmatism, 1Pe 5:5.
I saw beside a copy of Who’s Who a new volume -Who Was Who! How quickly we pass from hero to zero! “For all flesh is as grass, and all the glory of man as the flower of grass” (1Pe 1:24).
– Dr. Vance Havner
SEE WHAT I DID!
There is a little fable that expresses a big truth.
A woodpecker was pecking away at the trunk of a dead tree. Suddenly lightning struck the tree and splintered it. The woodpecker flew away, unharmed. Looking back to where the dead tree had stood, the proud bird exclaimed, “Look what I did!”
That fable reminds us of the proud man who arrogated himself all the glory for his accomplishments “Is not this great Babylon, that I have built by the might of my power, and for the honour of my majesty?” (Dan 4:30).
-W. B. K.
Fuente: Garner-Howes Baptist Commentary
(6) But he giveth more gracei.e., because of this very presence of the Holy Ghost within us. He, as the author and conveyer of all good gifts, in their mystic seven-fold order (Isa. 11:2) adds to the wasted treasure, and so aids the weakest in his strife with sin, resisting the proud, lest he be led to destruction (Pro. 16:18), and helping the humble, lest he be wearied and faint in his mind (Heb. 12:3).
God resisteth the proud . . .Excepting God, instead of Lord, this is an exact quotation from the LXX. version of Pro. 3:34, which reads in our Bibles, Surely He scorneth the scorners, but He giveth grace unto the lowly. It is again brought forward by St. Peter (1Pe. 5:5), and seems to have been a common sayinga maxim of the wise that had become, as it were, a law of life.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. More grace Literally, But a greater grace he bestows; namely, as the next sentence shows, the grace of God to the humble. Greater than what is this grace? It is given greater to the humble (next verse) than it otherwise would be given in view of the antithesis of the humble against the proud, that is, the high spirit of envy. The question then amounts to this: Say not rightly the Scriptures that man’s proud yet God-bestowed spirit tends to envy, and to overcome the superiority of rivals? But a greater grace, therefore, does He give, namely, to the humble, and he resists the overriding attempts of the proud.
He saith Quoted freely from Psa 138:6, or Pro 3:34.
The proud Whose spirit lusteth to envy.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But he gives more grace. Which is why the scripture says, “God resists the proud, but gives grace to the humble”.’
‘He gives more grace.’ The One Who jealously yearns over their spirits, offers them more than the world can ever do. If they humble themselves He promises that He will cause His grace, His undeserved love and favour, to overflow towards them. For while those who remain proud (having a sense of arrogant superiority over others) and continue to hold to the world will be resisted, He will give His undeserved favour to the humble in overflowing measure, as the Scripture has promised (see Pro 3:34 LXX; compare Psa 138:6; 1Pe 5:5). ‘More grace’ may indicate grace over and above His grace active in their initial conversion, or it may simply be saying that ‘He gives more and more grace as it is needed’.
The need for humility is regularly stressed in the Old Testament, especially when His people have sinned against Him. God dwells in the high and holy place, but it is with him who is of a humble and a contrite spirit (Isa 57:15). Compare 2Ki 22:19; 2Ch 7:14; 2Ch 12:7 ; 2Ch 34:27; Dan 5:22. The word used here indicates those who are humbled and trodden down by others who think that they are superior.
Fuente: Commentary Series on the Bible by Peter Pett
As A Consequence They Are To Subject Themselves to God, Resist the Devil, And Draw Near to God By Purifying Themselves And Truly Repenting ( Jas 4:6-10 ).
The condition of some of God’s professed people having been revealed somewhat emphatically, James now calls on them to get back to God, responding to His jealous love which seeks to bring their spirit back to Him. It is a question of humbling themselves, submitting themselves to God, resisting the Devil, and then drawing near to God so that He can draw near to them. We can compare here how in Zechariah 3 Joshua the High Priest came humbly to God and was subject to Him (Jas 3:1, compare Jas 4:6-7 a) and was accused by Satan because of the sins of Jerusalem. On his behalf YHWH rebuked Satan, (Jas 3:2, compare Jas 4:7 b) had Joshua’s filthy clothing removed (Jas 3:3, compare Jas 4:8 b) and then clothed him in pure garments (Jas 3:4-5, compare Jas 4:8 b). Then he was called on to walk in God’s ways, so that he would have right of access to God, and could draw near to Him (Jas 3:7, compare Jas 4:8 a). And the result was that he was exalted (compare Jas 4:10). Now James is calling on God’s professed people who have failed Him to follow a similar path.
Analysis.
a
b Be subject therefore to God (Jas 4:7 a).
c And resist the Devil, and he will flee from you (Jas 4:7 b).
d Draw near to God, and he will draw near to you (Jas 4:8 a).
c Cleanse your hands, you sinners, and purify your hearts, you doubleminded (Jas 4:8 b).
b Be afflicted, and mourn, and weep. Let your laughter be turned to mourning, and your joy to heaviness. (Jas 4:9).
a Humble yourselves in the sight of the Lord, and he will exalt you (Jas 4:10).
Note that in ‘a’ God gives grace to the humble, and in the parallel they are to humble themselves that they might be exalted. In ‘b’ they are to be subject to God, and in the parallel this involves true repentance. In ‘c’ they are to resist the Devil, and in the parallel they do this by cleansing their hands and purifying their hearts (compare Zechariah 3 where Joshua’s resistance to Satan is accompanied by his being cleansed). Centrally in ‘d’ they are to draw near to God, Who will draw near to them.
We regularly discern in James’ letter that he has in mind quotations that he has heard, although he incorporates them into his text. There are indications in what we find in these verses that he is doing precisely that here. Alternately it might be himself who is the poet. For we note the couplets that now follow,
a ‘Be subject therefore to God,
b Resist the Devil and he will flee from you’
b Draw near to God and He will draw near to you.
c Cleanse your hands, you sinners,
c And purify your hearts, you doubleminded,
a Be afflicted, and mourn, and weep.
d Let your laughter be turned to mourning,
d And your joy to heaviness,
e Humble yourselves in the sight of the Lord,
e And he will exalt you.’
Fuente: Commentary Series on the Bible by Peter Pett
A humble state of mind demanded of Christians:
v. 6. But He giveth more grace. Wherefore He saith, God resisteth the proud, but giveth grace unto the humble.
v. 7. Submit yourselves, therefore, to God. Resist the devil, and he will flee from you.
v. 8. Draw nigh to God, and He will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded.
v. 9. Be afflicted, and mourn, and weep; let your laughter be turned to mourning and your joy to heaviness.
v. 10. Humble yourselves in the sight of the Lord, and He shall lift you up. All sins may be said to have their root and origin in the pride of the human heart, which refuses to bow to the will of the Lord. Christians, therefore, will deny themselves and depend upon the help promised from above: But He gives greater grace; wherefore He says: God sets Himself against the proud; to the humble, however, He gives grace. If the Spirit, who has made His abode with us, can but perform His work unhindered by willful transgressions and outbursts of evil lust, then the Lord, through His work in our hearts, will give us grace for a life of proper sanctification. For this truth we have the authority of the Word, in which the Holy Spirit Himself gives us the assurance that, while God always resists the proud, it is His good pleasure to give grace to the humble. See 1Pe 5:5. A Christian’s constant effort, then, will be to conquer and vanquish the natural pride of his heart, through the power of the Spirit that lives in him, and always to offer to the Lord a heart that is willing to hear and to keep His will. Note that the divinity of the Holy Spirit is plainly taught in this passage.
The need of this attitude is spoken of by the apostle: Submit yourselves, then, to God; but set yourselves against the devil, and he will flee from you. That is the characteristic of the believers of all times, that they overcome the haughtiness and pride of their evil nature more and more, and place themselves, with all their gifts and abilities, in the hands of God, whether for good days or for bad, Psa 37:5. As the Lord teaches them in His Word, so do they unhesitatingly follow, even though it means entire denial of self. And in performing this part of their Christian calling, they will set themselves against, they will resist with all the power at their command, the wiles and temptations of the devil. It is a matter of ceaseless vigilance, of tireless battling; but there is only one outcome possible, namely, the flight of the devil. With God and the Word on our side, the victory is bound to be ours.
This necessitates what the apostle further urges: Draw near to God, and He will draw near to you. The more closely our new, regenerated, sanctified nature draws to the Lord, the more firmly we are united with Him in faith and love on the basis of His Word, the better will be our chances of overcoming all the enemies that try to draw us away from the Lord. But to such as are loath to do that the apostle says: Purify your hands, you sinners, and make chaste your hearts, you double-minded. Wherever there are men that call themselves Christians and still long after the flesh-pots of the world, they must be brought back to their right minds by such a loud call to loyalty. They should purify the hands that have become soiled by any contact with the filthy matters of this world; they should see to it that their hearts, whose allegiance they have tried to divide between God and the world, turn all alone to the Lord and His will.
In most cases this would make necessary a return to the Lord by a real repentance: Undergo hardship and mourn and weep; let your laughter be turned to lamentation, and your joy to depression. Throughout this passage a person may find many allusions to the Old Testament calls to repentance, such as were uttered by the prophets. The fact of their having turned from the Lord and become guilty of such trespasses as the apostle has enumerated, should cause the guilty ones to feel miserable and afflicted; their sins should call forth mourning and weeping on their part, as evidences of a genuine change of heart. Whereas they formerly laughed in the boisterous manner of the world and with the children of this world, they should now substitute bitter lamentation; whereas they found their joy in the delights tending to idolatry, the thought of their transgression should cause them to feel dejected and depressed in spirit.
If this attitude would be found among them, a true repentance of the heart, then they would also have the assurance: Be humbled before the Lord, and He will exalt you. So long as pride is the dominating trait in a person’s life and works, so long God will resist the efforts of such a person. But if a poor sinner has thrown overboard all his self-righteousness, all the sinful pride of his heart, and lays before the Lord a broken and a contrite heart, then the Lord Himself will exalt him, will pardon his sins and accept him through the merits of Jesus Christ the Savior.
Fuente: The Popular Commentary on the Bible by Kretzmann
Jas 4:6 . The words are explained from the fact that James already had in his view the passage of the O. T., afterwards quoted, from which these words are taken. The subject is the same as in the former sentence. The comparative does not express the comparison with the blessings which the world gives (Bede: majorem gratiam dat quam amicitia mundi; thus also Tirinus, Gebser, Pott, Winer, Schneckenburger, Kern), or after which those: invidi atque arrogantes, quos reprehendit, Jas 5:2-4 (Bouman), longed for; also it does not indicate “the greater measure of the comforting and satisfying Spirit as related to the longing Spirit” (Lange: “but he gives grace greater than the longing”), but “ suggests a comparison with a case in which there is no .” (Wiesinger, so also de Wette); incorrectly Bengel: eo majorem, quo longius recesseris ab invidia.
] = therefore, because it is so (de Wette). is to be supplied to . Kern incorrectly takes impersonally: it is said. The passage is Pro 3:34 , and is verbally quoted according to the LXX., except that here, as also in 1Pe 5:5 , is put instead of . The are those who, whilst they in striving after high things ( , Rom 12:16 ) will be the friends of the world, are not ready to bear the reproach of Christ. That these are , the scripture confirms by .
Opposed to these are the , that is, the lowly , those who , Rom 12:16 , seek not the friendship of the world, but humbly bear the cross of Christ. That these are the Scripture confirms by . [198] Comp Sir 3:19-20 .
[198] The difficulty of the passage has induced some expositors to have recourse to arbitrary emendations; thus Erasmus and Grotius explain the words from to as a gloss from 1Pe 5:5 . Hottinger (with whom Reiche agrees), on the contrary, is inclined to erase the words from to , and to insert a between and . Also Lcke, according to Gebser, considered those words a kind of gloss and error librarii to and . . ver. 6, and that the context is to be thus construed: . : . . .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
6 But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble.
Ver. 6. But he giveth ] Or, “it,” that is, the Scripture “giveth,” &c., transforming us into the same image, and conforming us to the heavenly pattern by the Spirit that breatheth in it.
God resisteth the proud ] Gr. , “setteth himself in battle array against such,” above all other sorts of sinners, as invaders of his territories, and foragers or plunderers of his chief treasures. Pray therefore to be preserved from the perilous pinnacle of self-exaltation. God defieth such as deify themselves; he knoweth them afar off, Psa 138:6 , he cannot abide the sight of them. Neither need we wonder, since (as Boetius well observeth) whereas all other vices fly from God, pride lets fly at him; yea, flies in his face, and seeks to dethrone him; as we see in that proud prince of Tyre, Eze 28:2 , who thought himself first wiser than Daniel, Eze 28:3 ; then, that he exceeded the high priest in all his ornaments,Eze 28:13Eze 28:13 ; then, he thought himself to be above Adam, Eze 28:13 ; then above the cherubims, Eze 28:14 ; and lastly, he said he was God himself, and sat in the seat of God. So the pope, 2Th 2:4 .
But giveth grace to the humble ] Humility is both a grace, and a vessel to receive grace. God poureth the oil of his grace into broken vessels, contrite spirits.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
6 .] But He (God, by His Holy Spirit dwelling in us, the same subject as in the previous sentence) gives the more grace (the more and greater, for this longing and jealous desire): wherefore he saith (the Spirit, again: for it is the same Spirit who is implanted in us that speaks in Scripture. This is better than to supply ‘the Scripture;’ far better than to take impersonally, “it is written,” as Kern), God ( , LXX: and the same variation is found where the words are again cited in 1Pe 5:5 ) is set against the proud (reff.), but giveth grace to the lowly (see Rom 12:16 . This is a proof that the ambitious and restless after worldly honours and riches, are God’s enemies, whereas the humble and lowly are the objects of His gifts of ever-increasing grace. The inference follows in the shape of solemn exhortation ( Jam 4:7-10 )).
Fuente: Henry Alford’s Greek Testament
Jas 4:6 . : these words further emphasise the developed doctrine of the Spirit referred to above; they point to the nature of divine grace, which is almost illimitable. These verses, 5, 6, witness in a striking way to the Christian doctrine of grace, and herein breathe a different spirit from that found in most of the Epistle. : Cf. Sir 10:7 ; Sir 10:12 ; Sir 10:18 ; Pss. of Sol. 2:25, Son 2:4 :28; the quotation is also found in 1Pe 5:5 ; taken with the preceding it teaches the divinity of the Holy Spirit. Ephrem Syrus quotes this as a saying of Christ’s ( Opp . iii. 93 E., ed. Assemani; quoted by Resch, op. cit. , p. 199).
Fuente: The Expositors Greek Testament by Robertson
more = greater.
grace. App-184. This has reference to the now nature. Compare 1Co 2:12.
resisteth. Greek. antitassomai. See Act 18:6.
proud. See Rom 1:30.
unto = to.
humble = lowly. Compare Jam 1:9. Mat 11:29. Quoted from Pro 3:34.
Fuente: Companion Bible Notes, Appendices and Graphics
6.] But He (God, by His Holy Spirit dwelling in us, the same subject as in the previous sentence) gives the more grace (the more and greater, for this longing and jealous desire): wherefore he saith (the Spirit, again: for it is the same Spirit who is implanted in us that speaks in Scripture. This is better than to supply the Scripture; far better than to take impersonally, it is written, as Kern), God (, LXX: and the same variation is found where the words are again cited in 1Pe 5:5) is set against the proud (reff.), but giveth grace to the lowly (see Rom 12:16. This is a proof that the ambitious and restless after worldly honours and riches, are Gods enemies, whereas the humble and lowly are the objects of His gifts of ever-increasing grace. The inference follows in the shape of solemn exhortation (Jam 4:7-10)).
Fuente: The Greek Testament
Jam 4:6. ) So much the greater the farther you depart from envy.-, He giveth) God.-, it saith) the Scripture, Jam 4:5. James confirms the authority of Solomon, whom he quotes with great propriety, when he would dissuade us from the hinderances to wisdom.- -) Pro 3:34. Septuagint has -the rest in the same words. James altogether agrees with Peter: see 1Pe 5:5.-, the proud) Pride is the mother of envy, respecting which see Jam 4:5. The Hebrew is , scoffers, such are they who think that the Scripture speaks in vain.-, resists) In the Hebrew , He will laugh at. The humble are of such a spirit, that if it were possible for God to require the service of any one, they would afford it; but the proud endeavour to resist Him, as Pharaoh did; therefore He repays each according to their own deservings. He resists the proud, but He gives grace to the lowly.-, grace) He, to whom God gives grace, learns to lay aside all envy.
Fuente: Gnomon of the New Testament
grace
Grace (imparted). 1Pe 2:19; Rom 6:1; 2Pe 3:18
Fuente: Scofield Reference Bible Notes
God: Exo 10:3, Exo 10:4, Exo 15:9, Exo 15:10, Exo 18:11, 1Sa 2:3, Job 22:29, Job 40:10-12, Psa 138:6, Pro 3:34, Pro 6:16, Pro 6:17, Pro 29:23, Isa 2:11, Isa 2:12, Isa 2:17, Isa 10:8-14, Isa 16:6, Isa 16:7, Dan 4:37, Dan 5:20-23, Mat 23:12, Luk 1:52, Luk 14:11, Luk 18:14, 1Pe 5:5
giveth grace: 2Ch 32:26, 2Ch 33:12, 2Ch 33:19, 2Ch 33:23, 2Ch 34:27, Job 22:29, Psa 9:12, Pro 15:33, Pro 18:12, Pro 22:4, Isa 57:15
Reciprocal: Lev 26:41 – humbled Deu 8:2 – to humble Deu 10:16 – stiffnecked Jdg 7:2 – Israel Jdg 8:1 – the men 2Sa 22:28 – but thine 2Ki 14:10 – thine heart 2Ki 22:19 – thine heart 2Ch 12:6 – humbled 2Ch 25:19 – heart Neh 9:29 – yet they Job 5:11 – those Job 9:13 – the proud helpers Job 26:12 – he smiteth Job 40:11 – behold Psa 10:17 – humble Psa 31:20 – from Psa 37:1 – neither Psa 99:2 – high Psa 119:21 – rebuked Pro 13:10 – Only Pro 16:5 – that Pro 24:1 – not Pro 27:4 – but Isa 23:9 – to stain Isa 25:11 – he shall bring Isa 65:5 – These Jer 13:9 – the pride Jer 43:2 – all the Jer 44:10 – are not Jer 48:29 – his loftiness Jer 50:31 – O thou Eze 7:10 – pride Eze 28:17 – heart Eze 31:9 – envied Eze 31:10 – and his Dan 5:22 – though Jon 3:6 – and he arose Jon 4:1 – General Mic 6:8 – walk humbly Mic 7:19 – subdue Hab 2:5 – a proud man Zec 12:7 – save Mat 6:5 – Verily Mat 20:24 – they Mar 9:35 – If Luk 7:6 – for Luk 14:32 – and desireth Luk 22:24 – General Joh 3:26 – he that Act 9:6 – what Rom 7:17 – sin Rom 11:20 – Be Rom 12:3 – not to 2Co 1:12 – not Gal 5:17 – the flesh Phi 1:15 – even Phi 2:3 – nothing 1Ti 6:4 – words 2Ti 3:2 – proud Jam 4:10 – Humble
Fuente: The Treasury of Scripture Knowledge
Jas 4:6. James does not wish his brethren to become too downcast over the stern remarks of the preceding verses, hence the consoling remark that he giveth more grace (or favor) is made. In order to profit by His grace it is necessary to be submissive, so the statement is made concerning the proud and the humble.
Fuente: Combined Bible Commentary
Jas 4:6. But he, that is, God, or rather the indwelling Spirit, the immediate antecedent.
giveth more, or greater, grace. Here also there is a difficulty in determining what more refers to: this depends on the meaning given to the former clause. Some render it greater than the world gives: others, greater than the strength of depravity that exists within us. Perhaps the most correct meaning is: Just because the Spirit does not lust to envy; and yet there is a lust to envy in man: therefore, to overcome this lust, He giveth more grace.
Wherefore he saith: that is, God or the Spirit saith. This is better than the rendering the Scripture saith.
God resisteth the proud, but giveth grace to the humble. The quotation is from the Book of Proverbs, and is according to the Septuagint, except that there we have the word Lord instead of God. The same quotation, and with the same variation, occurs in the First Epistle of Peter (1Pe 5:5). The words in our version are, Surely he scorneth the scorners; but he giveth grace to the lowly (Pro 3:34). By the proud here are meant the contentiousthose who eagerly desire worldly objects; and by the humble, those who have overcome their worldly desires and govern their passions.
Fuente: A Popular Commentary on the New Testament
The sin of envy being censured before, our apostle next condemns the sin of pride; he uses a military term when he tells us, the God resisted the proud; it signifies, that he sees himself as in battle array against the proud, in a direct oppositon to him; there are no sort of sinners whom God sets himself so much against to punish and plague as proud sinners: such are wholly out of his favour; he beholdeth them afar off, and they are the subjects of his high displeasure; like naked men in an army, they stand exposed to his wrath, they have no shelter, nothing to keep off the threatening from them: for there can be no shelter from divine wrath, but in divine love.
There are two eminent works of divine providence in the world, the one is to lift us and exalt the humble, the other is to abase and pull down the proud; some pride themselves in their natural parts, others in their acquired parts; some in their moral virues and evangelical graces, others in their holy duties and spiritual performances; we seldom do well, but we think too well of ourselves.
Learn hence, that pride is a common sin, and provoking; yea, a very provoking sin, and so must needs be, because it is an usurpation of the place and power of God, and sets itself against all the commands and threatenings of God: God resisteth the proud, but he giveth grace to the humble:
grace, that is,
1. Favour; the humble shall have his favour, and the proud his frowns.
2. God giveth grace, that is, more grace, farther measures of grace, to the humble: as we lay up our richest wines in the lowest cellars so does God lodge his choicest graces in humble and lowly hearts; he giveth not only grace, but more grace, to the humble; such as are low in their own eyes, are under the special protection and direction of the Most High God.
Fuente: Expository Notes with Practical Observations on the New Testament
Jas 4:6-10. But he God, giveth more grace To all those who, while they shun those tempers, sincerely and earnestly pray for it. Wherefore he saith, [see the margins] God, resisteth the proud The unhumbled; those that think highly of themselves, and put confidence in their own wisdom, power, or holiness, and who seek the praise of men rather than the praise of God; against these God sets himself in battle array, as it is expressed, Pro 3:24. He rejects them, and will not allow them access to, or communion with himself. He thwarts their undertakings, and renders their schemes abortive. But giveth grace unto the humble Unto those that are humbled under a sense of their ignorance and weakness, their guilt and depravity, and therefore have no confidence in any thing they are or have. Submit yourselves Or be subject, as signifies, therefore to God Pursue your lusts no longer, but yield an humble obedience to God in all things. Resist With faith and steadfastness; the devil The father of pride and envy; and he will flee from you And your progress in religion will become greater, and your victory over your spiritual enemies more easy and evident day by day. Draw nigh to God In faith and prayer; and he will draw nigh unto you By his grace and blessing; which that nothing may hinder, cleanse your hands From doing evil; and purify your hearts From all spiritual idolatry, from all vile affections and corrupt inclinations, from the love of the world in all its branches; be no more double-minded Vainly endeavouring to serve both God and mammon. Be afflicted On account of your past sins, especially your ingratitude to God, your abuse of his blessings, and unfaithfulness to his grace; and mourn and weep For the miseries to which you have exposed yourselves. Let your laughter be turned into mourning Because of the heavy judgments that hang over you; humble yourselves in the sight and presence of the Lord, and he shall lift you up Comfort you with a sense of his pardoning mercy.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble.
My first question is just who “HE” is in the verse. Is it referring back to verse five and “spirit” – if so our conclusion there would be incorrect, because “he” would indicate “spirit” is the Holy Spirit which was rejected earlier.
Let us look further. “But” is a word that is normally translated that way, but it can be translated “nevertheless” which gives the “he” a whole new aspect – “he” would not necessarily refer back to “spirit” as some suggest. It would merely be referring to God. The term is also often translated “and” which may be the better here. We will see more on this later.
The “he” is rather suspect. It does not appear before “giveth” nor does “he” appear before “saith.” “He” is supplied both times by the translator to support the idea that “spirit” in the previous verse is the Holy Spirit.
In reading several translations there is total confusion. Some say he giveth, some leave “he” out, and some say he, and others say Scripture saith.
The Net Bible translates it as follows: “But he gives greater grace. Therefore it says, “God opposes the proud, but he gives grace to the humble.””
The Net Bible note states that this is a quote from Pro 3:34 “Surely he scorneth the scorners: but he giveth grace unto the lowly.” I am not sure where they get the idea it is a quote.
From what I gather we can surmise:
“But he giveth more grace.” “He” does not belong, thus it would seem it refers back further than the previous verse to God, the giver of true wisdom etc. in the context of what James is saying.
“Wherefore he saith,” “He” does not belong here either, but rather “scripture.”
This explanation may seem lacking, but look into some commentaries and you will find this one more logical than some. I think the confusion in the translations illustrates the lack of clarity in this verse.
” God resisteth the proud,” most likely refers back to the idea of the teachers and pride previously. He further states that there is reward to the humble – grace.
Referring to the proud and humble, in my mind, sets this text as looking back to 3:1 and the masters and since they are one and the same to 3:13 and the wise man.
To assist here, please read the preceding context and I will paraphrase the sixth verse in a moment. 3:13 “Who [is] a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of Wis 14:1-31 But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. 15 This wisdom descendeth not from above, but [is] earthly, sensual, devilish. 16 For where envying and strife [is], there [is] confusion and every evil work. 17 But the wisdom that is from above is first pure, then peaceable, gentle, [and] easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy. 18 And the fruit of righteousness is sown in peace of them that make peace. 4 :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 And give more grace. Wherefore the scripture saith, God resisteth the proud, but giveth grace unto the humble.”
In this usage of the sixth verse it relates back to the man of verse thirteen that is a wise man showing his works with meekness of wisdom in his life. All between 3:13 and 4:6 is parenthetical.
Verse six could be attached to the last phrase of verse five. Something like this. Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy nevertheless [scripture] giveth more grace. This does not seem to fit the thought however in that the “spirit” does not seem to be the Holy Spirit.
Some further information if you want to dig deeper.
The interlinear translates verse six as follows: “But greater he gives grace; wherefore it says: – God arrogant men resists, but to humble men he gives grace.”
The NIV translates it as “but he gives us more grace? That is why Scripture says; “God opposes the proud, but gives grace to the humble.”” It is footnoted that this is Pro 3:34 and the quote is poetry.
The NASB follows the NIV with the exception that it does not identify Scripture, but uses “it.”
An English translation of the Septuagint translates Pro 3:34 as follows: “The Lord resisteth the proud; but He granteth favour to the humble.”
The Proverb is also quoted in 1Pe 5:5 “Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble.”
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
4. The resources to choose right 4:6-10
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
God has set a high standard of wholehearted love and devotion for His people, but He gives grace that is greater than His rigorous demand. Pro 3:34, quoted here, reminds us that God opposes the proud: those who pursue their own pleasures. However, He gives grace to the humble: those who put God’s desires first in their lives. He gives grace (help) to withstand the onslaughts of the flesh within and the world without.