Bible Commentaries
James 4

Introduction

Introduction

Worldliness, with all of its related problems, is not just a twentieth century phenomenon. While we live in a materialistic society, where the emphasis is placed upon the satisfying of self, the problem of worldliness is as old as man. The ancient prophets of Israel thundered warnings to the people to beware of worldliness. Amos cautions, "Woe to them that are at ease in Zion" (Amos 6:1-6). Hosea warns, "Ephraim, he hath mixed himself among the people; Ephraim is a cake not turned. Strangers have devoured his strength, and he knoweth it not: Yea, gray hairs are here and there upon him, yet he knoweth not" (Hosea 7:8-9) These men, even in those ancient times, understood the consequences of worldliness.

In this section of his epistle, James addresses that problem that has been a constant temptation for the people of God down through the ages. He presents many practical ideas to help the Christian in his struggle with the world. He points out that worldliness causes one to be an enemy of God (James 4:1-5). Strife and fighting among Christians are a sign of this enmity. The inability of Christians to have their prayers heard is another indication of alienation from God. James has a solution for overcoming this enmity with God. The individual who submits himself wholly to God’s will through repentance and humility can overcome the world (James 4:6-10). Slandering other Christians is another sign of worldliness that brings judgment from the law of God (James 4:11-12). James reminds us that to overcome slander, we must constantly keep in mind that we are not to stand in God’s place. He continues to be the one who both saves and destroys. Boasting of future plans without including God is another indication of worldliness (James 4:13-17). It certainly is not wrong to plan for the future, but to do so without including God in our plans illustrates a basic weakness in the Christian’s spirituality. As James points out, confidently planning the future without God ignores both the uncertainty and the brevity of life. The Christian so strongly wants to please God that even his future plans depend upon the inclusion of doing God’s will.

James considers the world to be a serious threat to the Christian’s welfare. His tone becomes even stronger when warning the Christian of worldliness. When alerting Christians against the dangers of self-deception (James 1:16), partiality (James 2:1), faith only (James 2:14), and the perversions of the tongue (James 3:1), he addresses them as "brethren." In warning them of worldliness, however, he uses stronger terms such as "adulteresses," "sinners," and "double-minded." His purpose in using such strong language, no doubt, is to impress upon their minds the grave consequences of worldliness. James wants the Christian to be devoted to God completely.

Verse 1

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

From whence come wars and fightings among you: James begins this section of his discussion by asking two questions, the first being, "Where do these wars and fightings which are among you come from?" The words "wars" (polemoi) and "fightings" (machai) are very similar in meaning, having the thought of strife, contention, or quarrels. The difference between them is that "wars" seems to refer to the entire war or conflict while "fightings" seems to refer to the individual battles or skirmishes (Robertson 49). While James has in mind spiritual conflicts either within an individual or between individuals, the same principle holds true for physical wars. All wars have a common cause: they stem from man’s lusts.

come they not hence, even of your lusts that war in your members: The second question is, "Do these problems not come from your lusts that battle within your members?" This question is asked with an affirmative answer expected. The word "lusts" (hedonon) is a different word from the one normally translated lust and actually means "pleasure." It is used in a metonymic sense with the emphasis upon the desires that cause pleasure. James is telling us that these wars are traced back to our lusts; that fact, certainly, is not anything to be proud of. It is interesting that our word "hedonism," the doctrine that pleasure is the principal good, comes from this word.

"That war" is translated from a present participle (ton strateuomenon). This is a military term that refers to leading soldiers to war, making a military expedition, or being a soldier (Arndt and Gingrich 770). It obviously is used in a figurative sense to describe this battle caused by lusts and fought in the heart of man. James pictures these desires as soldiers engaged in a military campaign striving to conquer the spirituality of man. The present tense signifies this is a constant battle being waged within man. Peter describes this same battle with these words, "Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul" (1 Peter 2:11).

This war takes place "in your members," which describes the battlefield as within man. For that reason, Jesus warns strongly about denying self (Matthew 16:24) because he knew if man’s lust were uncontrolled, it would act like a mad military dictator and try to conquer all of man. Thus, we learn that it is not possible to shift the blame for our wars and fightings upon others. We have only ourselves to blame.

Verse 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.

James points out that worldliness causes man to act in a shameful manner toward his fellowman. It is by design that James uses present tense verbs in the passage to picture the continually evil practices that come from worldliness. These verbs are iterative presents, meaning they refer to action repeated at various intervals (Brooks and Winberry 77).

Ye lust, and have not: "Lust" (epithumeite) means to long for something or have a desire for it. The word can be used in the good sense, such as when Christ desired to eat the Passover with His disciples (Luke 22:15). It can also be used in a bad sense, such as looking upon a woman to lust after her (Matthew 5:28). The context determines which usage is proper; in this context, it obviously is used in the sinful sense. They strongly desired, yet they "have not." James is portraying the frustration that comes to those who are never able to achieve their lustful goals. Even if they did, the achieving of such goals would not have satisfied them.

ye kill: "Kill" (phoneuete) means to slay or murder. James uses it figuratively here, not literally. If the readers of this letter had been guilty of literal murder, the Roman authorities would have taken care of them. James refers to the assassination of an individual through the hatred of another. In the Sermon on the Mount, Jesus teaches that the thoughts of an individual will condemn him just as much as an actual act. This condemnation is true for anger and murder (Matthew 5:21-22). The apostle of love states, "Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him" (1 John 3:15). In their desire to satisfy their lusts, others have stood between them and satisfaction. This confrontation has resulted in hatred toward these individuals, causing them, in turn, to murder these individuals in a figurative sense. In a complete contradiction to the spirit of Christianity, they were killing their brethren rather than loving them.

and desire to have: "Desire to have" (zeloute) is another word that has its meaning derived from the context. It is a word that basically means to burn with zeal. It is used in a bad sense here, and Thayer defines it as, "to be heated or to boil with envy, hatred, or anger" (271). The idea parallels with that of "ye lust" in the first part of this verse.

and cannot obtain: "Cannot obtain" (ou dunasthe epituchein) also carries the same meaning as "have not" in this verse. They are unable to attain their desires because of their lack of spirituality.

ye fight and war: "Ye fight and war" refers to their constant practice of engaging in a war of words. "Fight" (machesthe) and "war" (polemeite) are verbal forms of the same words found in verse 1. James again describes that hostile condition that lust produces. As Robertson says, "Coveting what a man or nation does not have is the cause of war according to James" (49).

It appears that James intends the thoughts of this passage to be a parallel, the parallel being this: you lust and do not have, so you kill; you desire to have and cannot attain, so you fight and war. The NASB recognizes this parallel and renders it, "You lust and do not have; so you commit murder. And you are envious and cannot obtain; so you fight and quarrel."

ye have not, because ye ask not: Here James refers to their failure to pray properly as Jesus taught. The Lord says, "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you" (Matthew 7:7). That verse should not be understood, however, as an unconditional promise to answer every prayer in the way the individual desires. There are many reasons for a prayer not to be answered affirmatively. Sometimes a "no" from God is an answer, although we might not like it. Sometimes we pray for the wrong things (as James discusses in the next verse). Sometimes we simply fail to pray, and that is the case here. These individuals were trying to accomplish their goals through their own efforts and were not asking for God’s help. The goals they were wanting to achieve probably were not bad in themselves, but their reasons for wanting to obtain them and methods of reaching them were wrong. Their goals may not have been entirely evil since James implies that if they prayed to God with the right motives their prayers would be heard.

Verse 3

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

Ye ask, and receive not: The reason for their prayers not being answered in the way they wanted is continued in this verse. "Ye ask" and "receive not" are both in the present tense, signifying "you keep on asking" and "you keep on not receiving." In some way they were praying, but their prayers were not being answered in the way they wanted.

because ye ask amiss: The reason for these unanswered prayers is found in the phrase "because ye ask amiss." "Ye ask" is in the middle voice here, whereas it is in the active voice in its first occurrence in this verse. The middle voice has the idea of "you are asking for yourselves," indicating a selfish prayer. "Amiss" (kakos) is an adverb that means improperly or wrongly (Thayer 321). They were praying with the wrong motives or with an evil intent. They often did not pray to God (verse 2); but on the occasions when they did pray, it was for selfish reasons and not pure ones.

That ye may consume it upon your lusts: This is a purpose clause indicating their reason for praying. They did not pray to improve themselves or other Christians spiritually; rather, they prayed to satisfy their strong desires. "Consume" (dapanesete) means to waste or squander (Thayer 125). This same word is used in Luke 15:14 to describe the prodigal son who "spent all" in wild living.

"Lusts" (hedonais) is the same word as found in verse 1 and again means pleasures. Their prayer is not what is condemned here but, rather, their desire to use God’s help to further their selfish plans. As Hiebert says, "They are not accused of praying for sinful things, but their basic purpose in making their requests is to further their personal pleasures. It is possible to ask for good things for a bad reason" (The Epistle of James 248).

In these two verses, we are given two reasons God does not answer prayers in the way we would like. We sometimes fail to ask, and we sometimes ask with wrong motives. Other reasons given in the scriptures for God’s not answering our prayers according to our wishes include praying without faith (James 1:8)--which means that we do not expect God to help us anyway--and praying for things that are not God’s will (1 John 5:14). God surely would not give the Christian something that would lead him away from Him. Not treating wives with respect is another hindrance in the answer of prayers (1 Peter 3:7). We should learn to pray as did Jesus, "not my will (or desires) but thy will be done."

Verse 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.

Many of the problems Christians encounter in this life can be traced back to one common foe: worldliness. In this very well-known passage, James plainly teaches that it is impossible to have friendship with this world and with God at the same time.

Ye adulterers and adulteresses: The accusation of being "adulteresses" surely would shock the first readers of this epistle. These Jewish Christians were well aware of the disgusting meaning behind these words. They were accused of being unfaithful to God, just as an adulterous woman is unfaithful to her husband. This accusation appears to refer to the Old Testament teaching where God was the husband of Israel.

When Israel began to follow after other gods, she was accused of adultery (Jeremiah 3; Hosea 2-4; Isaiah 54:5). This moment was a shameful time in Israel’s history, and these Christians knew it. They were disgraced by this terrible behavior. Jesus uses the same thought and calls his generation an "adulterous generation" (Matthew 12:39; Matthew 16:4). In the New Testament, the church is pictured as the bride of Christ (2 Corinthians 11:2; Revelation 21:9). What was true for Israel would also prove true for Christians who make up the church. To form an allegiance with something other than God would constitute spiritual adultery. The KJV uses the phrase "adulterers and adulteresses," whereas the textual proof indicates that the feminine term "adulteresses" is the better translation. Some believe that perhaps a scribe, at a later date, added the masculine term because he thought it was referring to physical adultery and included both guilty partners (Metzger 682-683). There is a special thought in this comparison of the marriage of Israel to God and the church to Christ. Barclay says,

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 (102).

know ye not: This clause (ouk oidate) calls for an affirmative answer. They are to stop and reflect upon their lives and the direction they are going. They must surely realize that their behavior as described in these first three verses is not pleasing to God. The knowledge referred to here is that which comes by reflection and not necessarily by actual experience.

that the friendship of the world: "Friendship" (philia) with the world indicates an affection for it and a conformity to its ways and practices. We generally choose our friends according to common interests, hobbies, and goals. Friends are those we choose to be around because they make us feel comfortable, and we share likes and dislikes.

The "world" (kosmou) is used as an objective genitive, meaning that the object of this friendship is the world. It is the friend with whom this individual wants to enjoy fellowship and share his life. This "world" is not the physical planet on which we live but, rather, the realm of life that opposes God. The devil is the prince (John 14:30) and god (2 Corinthians 4:4) of this realm, the world. This realm is characterized by wickedness (1 John 5:19). It tempts us to change our lifestyles and become like it (Romans 12:2). It appeals to us through the lust of the eyes, the lust of the flesh, and the pride of life (1 John 2:15-17). It promises to be long-lasting when, in reality, it will pass away. It causes separation in this life, as when Demas forsook Paul for this "present world" (2 Timothy 4:10).

The basic nature of worldliness is seen in these words, "who mind earthly things" (Philippians 3:19). Earthly things are those that are temporary and oppose that which is spiritual. Such includes wealth, social status, human achievement, technology, and fame. Perhaps the greatest problem faced by the average Christian here in America is that of materialism. The statistics bear out that we are a wealthy nation.

1. We own 40 percent of the world’s silver.

2. We operate 40 percent of the world’s railroads.

3. We possess 50 percent of the world’s gold.

4. We use 50 percent of the world’s electricity.

5. We produce and use 50 percent of the world’s steel.

6. We control 60 percent of the world’s copper.

7. We utilize 66 percent of the world’s oil.

8. We abuse 85 percent of the world’s automobiles.

. . . And all of this for 6 percent of the world’s population (Reel 139).

The Lord warns His people of the deceptiveness of riches when He says, "the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful" (Matthew 13:22). While the actual possession and proper use of wealth is not condemned (Deuteronomy 8:18; Philippians 4:11-12), Jesus and other Bible writers warn that money will deceive the Christian. The deception is in thinking that it will not destroy our faith. There are some things that are just not compatible, such as serving God and serving wealth at the same time. The danger with wealth is that once it takes hold of us, it begins to demand all of our energies, leaving us no time for God.

Worldliness is not limited to just wealth. Other forms of worldliness include social drinking, illegal drugs, gambling, immodest clothing, and ungodly movies and television programs. Worldliness can be a state of mind--the individual may not actually participate in these types of sins but may have pleasure in seeing those who do (Romans 1:32).

Worldliness can also be detected in the lives of many Christians by the friendships they develop and their attitude toward sinful practices. Developing friendships in the world, however, does not automatically mean that the individual is participating in sinful deeds. But it is easy to become caught up in doing things that are not sinful and, in the process, neglect to do one’s spiritual duties. When Martha protests to Jesus that Mary is not helping her in serving, the Lord answers, "Martha, Martha, thou art careful and troubled about many things: But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her" (Luke 10:41-42). Being hospitable and serving are important works and certainly not sinful; however, these works should not prohibit the Christian from accomplishing other spiritual duties. It is possible for an individual to involve himself in so many good, humanitarian works that he fails to leave time for obeying God. When a Christian reaches that point, he has developed a friendship with the world.

enmity with God: Becoming too friendly with the world results in creating "enmity with God." "Enmity" (echthra) refers to that state of hostility between God and the world. There is no compromise, no middle ground between God and the world. God demands our complete allegiance and undivided loyalty. When we begin to set our affections on this world, it brings us into opposition with God. As Jesus warns, "No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon" (Matthew 6:24). God is not willing to share the Christian with the world because He knows the dangers of the world.

whosoever therefore will be a friend of the world: "Whosoever" introduces an indefinite relative clause and refers to "anyone or anybody." "Will be" is from boulethei einai, which is the aorist subjunctive verb boulethei and the present infinitive einai. The term boulethei is defined as "to will deliberately, have a purpose, be minded" (Thayer 105). The verb suggests the idea of choosing; in other words, this individual chooses to be a friend of the world. He is not forced against his will to be a friend of the world, but he purposely chooses to do so. The NIV renders this phrase, "Anyone who chooses to be a friend of the world." The NASB uses the word "wishes."

is the enemy of God: "Is" in the phrase "is the enemy of God" is from kathistatai, which means "to show or exhibit one’s self, come forward as" (Thayer 314). It is present tense, indicating continuous action, and middle voice, indicating it is performing the action upon itself. The thought is that the one who becomes a friend of the world keeps on making himself the enemy of God. Again the point is made that the person willingly chooses to be the friend of the world. Service to God is on a free will basis.

Verse 5

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

Many suggest that this passage is the most difficult verse to understand in James’ epistle. There are two difficulties presented by this verse: which scripture is James alluding to here, and what does he mean by the word "spirit"?

There is a considerable amount of debate as to which scripture James has in mind. The problem lies in the fact that there are no recorded scriptures in the Old Testament quoting the words concerning the spirit that James puts in this place. Possible explanations for this scripture are as follows:

1. It is a quote from the Jewish apocrypha.

2. It is an unrecorded quote from Jesus.

3. It is a parenthesis, with the actual quote beginning in verse 6.

4. It is a paraphrase of some Old Testament scripture.

5. It is not referring to a specific quote from the Old Testament but is a general teaching of the scripture. It, in fact, summarizes the truth of several passages.

6. This verse is thought to be two independent sentences, such as in the ASV, "Or think ye that the scripture speaketh in vain? Doth the spirit which he made to dwell in us long unto envying?" In this case, the scripture would be referring back to the thought in verse 4 that man cannot love God and the world at the same time (Kistemaker 136; Hiebert, The Epistle of James 252-254).

Of these six options, the first four do not seem valid. The choice, then, will come between the last two. While it is possible that two different questions or statements could be found in verse 5 (as the sixth option suggests), the natural flow seems to require one statement as found in the KJV. James is not referring to a single scripture but to the general teaching of the Old Testament. This practice of quoting a general teaching from the Old Testament is also found in other New Testament passages such as Matthew 2:23, John 7:38, and Ephesians 5:14.

The fact that man is prone to envy is commonly taught in the Old Testament. The book of Genesis refers often to the jealousy of man (Genesis 26:14; Genesis 30:1; Genesis 37:11). The Psalmist adds, "For I was envious at the foolish, when I saw the prosperity of the wicked" (Psalms 73:3). Solomon asks, "Who is able to stand before envy?" (Proverbs 27:4; see also Ecclesiastes 4:4). Those passages point out that man, in his weakness, struggles to overcome envy. In this verse, James refers to this same human tendency to envy the world (Barnes 1377-1378).

Do ye think the scripture saith in vain: "In vain" (kenos) is an adverb that in this context means, "in an empty manner, idly, in vain, to no purpose" (Arndt and Gingrich 428). The thought is this: do you suppose the scripture does not mean what it says, or does the scripture say without reason?

The spirit that dwelleth in us lusteth to envy: The second difficulty presented by this passage is with the meaning of the word "spirit." Does it refer to the human spirit or the Holy Spirit? A quick glance at various translations will reveal that there is considerable difference of opinion as to whether the spirit is the human spirit or the Holy Spirit and also if it is used as a subject or an object in the sentence.

1. Human spirit as the object of main verb--"He yearns jealously over the spirit which he made to dwell in us" (RSV).

2. Holy Spirit as the object of main verb--"He jealously desires the Spirit which he has made to dwell in us" (NASB).

3. Human spirit as the subject of main verb--"the spirit he caused to live in us envies intensely" (NIV).

4. Holy Spirit as the subject of main verb--"The Spirit which He has caused to dwell in us yearns jealously over us" (Weymouth).

Of these four options, the third one, which suggests the spirit is the human spirit, is probably the correct one. It is best to understand the spirit as the human spirit for two reasons. First, the human spirit fits the context better. The entire context deals with man’s problem in overcoming worldliness. Envy is the root of "confusion and every evil work (James 3:16). Man experiences wars and fightings because of the lusts that war in his members (James 4:1). Man has problems with lust, murder, and fighting (James 4:2). Man asks God with improper motives (James 4:3). Man commits spiritual adultery by forming a friendship with the world (James 4:4). In keeping with this thought, James then asks, "Does the scripture have no meaning which says the spirit which dwells in us longs to envy?" As one looks at the unity of thought in this context, he sees that James presents the idea that envy is the root of worldliness. The spirit "lusting to envy" refers to that part of man that longingly wants to be like the world. There is a battle that the Christian must continue to wage within himself involving the flesh (Galatians 5:17). There is a part of man that desires to be like the world, and that part must be controlled. Verse 6 continues the thought with the contrast that while the spirit lusts to envy, "God gives more grace." The Christian may think there is no use in even trying to overcome worldliness, but God provides the means for overcoming. It will be found in an humble submission to God’s will.

The second reason for understanding the spirit in this passage to be the human spirit and not the Holy Spirit lies in the use of the word "envy" (phthonon). It comes from the word phthonos and basically means to envy or be jealous. It is used nine times in the New Testament as a noun, including this passage (Thayer 652). Eight times it refers to the sinful jealousy of man (Romans 1:29; Galatians 5:21; 1 Timothy 6:4; Titus 3:3; 1 Peter 2:1; Matthew 27:18; Mark 15:10; Philippians 1:15). The only other time that this word is used is James 4:5 with reference to this spirit. The normal meaning of the word phthonos is evil envy, so surely this spirit could not be the Holy Spirit. Could the Holy Spirit, without sinning, do what is sinful for man? Trench describes phthonos as "incapable of good," a word "used always and only in an evil, signification" (87). Vine comments on this word: "Envy," he says, "is the feeling of displeasure produced by witnessing or hearing of the advantage or prosperity of others; this evil sense always attaches to this word" (37). There is no evidence that phthonos was ever used in a good sense in the New Testament.

Thus, this passage does not refer to the Holy Spirit dwelling within but, rather, to the human spirit longing to be like the world. While the scriptures teach the indwelling of deity by the word of God (Galatians 3:3; Ephesians 3:17), this passage does not teach that point.

Some argue that since God is a jealous God this passage refers to either God or the Holy Spirit being jealous over us and not wanting us to be a friend of the world. While this thought is true, that is not the meaning of this passage. The Greek language is specific. There are two words for envy: zelos and phthonos. The first word can be used in either a good sense or a bad sense, depending on the context. It is used in the bad sense in James 3:14. It is used in the good sense when it refers to God’s being jealous. As we have seen in the paragraph above, phthonos is always used in the bad sense. Even in the Old Testament where God is said to be jealous, the Hebrew word used corresponds to zelos. "The description of God as the jealous lover who cannot brook a rival is prominent in the OT, but the Gk. word used to translate the Heb. qin’ah in this context is zelos, not phthonos (cf. Zechariah 1:14)" (New International Dictionary of New Testament Theology 558). If James had wanted his readers to understand this reference to be to the Holy Spirit, he would have used zelos; but he purposely uses a word with an evil connotation so that we would know it is our spirit that longs to be like the world and must be controlled.

There is a slight textual variation on the word translated "dwelleth." It may be translated from katoikisen or katoikesen, with the former being causative--"the spirit he made to dwell"--and the latter being intransitive--"the spirit which dwells in us." On the basis of manuscript evidence, the first term katoikisen is better attested (Metzger 683).

"Lusteth" (epipothei) is a word that basically means to long after or desire. The context determines if the desire is good or bad. It is a present tense verb, indicating that this desire to be like the world is a continuous problem.

Verse 7

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

In the earlier verses, James has presented the cause of worldliness and the problems that come from it, and now he introduces the steps on how to overcome it. He will use ten aorist imperative verbs in verses 7-10 to portray powerfully the importance of these steps. The imperative mood should be remembered as the mood of command or entreaty, so James is speaking authoritatively. These steps are commands and not mere options in overcoming the world. The aorist tense, when used with the imperative, gives it the sense of urgency.

Submit yourselves therefore to God: The first command James presents is for us to submit ourselves to God. "Submit" (hupotagete) is a compound word from the preposition hupo, meaning "under," and tasso, meaning "to order, place, station." It is a military term meaning "to place or arrange under," such as soldier placing himself under his commander (Robertson 52). The New Testament often pictures the Christian as a soldier involved in a spiritual warfare (Ephesians 6:10-18; 2 Timothy 4:7). It is vital that a soldier learn to submit himself to his commanding officer. The officer is usually more experienced in the dangers of warfare and can protect the lives of his soldiers as well as direct them in the heat of battle to victory. The same is true for the Christian in his spiritual warfare. It is equally vital that he learn to submit to God because God is far wiser and desires to protect the lives of His children. He also is able to lead them to victory over evil.

This submission is difficult for the proud and self-reliant, but it is essential to cure worldliness. It is also important to see that this submission is voluntary. An individual can be forced to submit, but the spirit of rebellion is never far away. Without voluntary submission, self soon conquers the man and brings about his defeat in the fight against worldliness. James recognizes this point and identifies himself as a "slave" to Jesus Christ (James 1:1). It is equally important to submit to the proper one. Christians must realize they are to submit spiritually to God and His ways and not to self, friends, wealth, or the world. To submit to the wrong authority brings certain defeat in this warfare. Paul summarizes this point of submission in 2 Timothy 2:3-4 where he says, "Endure hardship with us like a good soldier of Jesus Christ. No one serving as a soldier gets involved in civilian affairs--he wants to please his commanding officer" (NIV).

Resist the devil: "Resist the devil" is the next command. The term "resist" is from the same Greek word as "resist" in verse 6. There God resisted the proud; here Christians are to resist the devil. The text continues the military metaphor begun in this verse with the idea of submission. The thought is to rage in battle against the "devil" (diaboloi). This term means to slander or falsely accuse. When used with the article (the slanderer), it refers to the devil. James is telling us that with the devil there is no middle ground. We must resist him. There can be no compromise or cease fire worked out. It is either hold fast or be conquered. In 1861, at the battle of Bull Run, a confederate officer named Thomas Jackson earned the nickname "Stonewall Jackson" because his men defended a hill successfully against all odds. His commanding officer rallied the rest of the troops with the cry, "Look at Jackson! He is standing like a stone wall," hence his nickname. Christians must stand as a "stone wall" against the forces of the devil.

and he will flee from you: "He will flee from you" describes the behavior of the devil if we resist him. "Will flee" (pheuxetai) is a future tense verb meaning "to flee away, seek safety by flight" (Thayer 651). The future tense indicates the fleeing does not occur until after the resisting. The idea of seeking safety is found in the definition. It indicates the defeat of the devil, and it shows he is not very brave if handled properly. It should be pointed out, however, that he also is a roaring lion roaming about (1 Peter 5:8); therefore, until he is actually resisted, he is a formidable foe. A key ingredient in overcoming the world, then, is withstanding the attacks of the devil. We can withstand him through submitting to God, utilizing the Christian’s armor as described in Ephesians 6:10-18 (truth, righteousness, faith, and prayer), and going on the offensive with the sword of the Spirit. When Jesus meets the devil’s three temptations with "it is written" (the sword of Spirit), the devil has no other alternative except flight (Matthew 4:1-11). We must remember, though, that Luke adds that he left until an "opportune time" (Luke 4:13). The battle against the devil must be thought of as ongoing. He does not give up easily; once defeated, he retreats to safety to plan another attack.

Verse 8

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

Draw nigh to God: This next command James issues for Christians to overcome worldliness is to draw closer to God. "Draw nigh" (eggisate) means "to draw or come near, to approach" (Thayer 164). James now changes from the figure of warfare to that of the priests in the sanctuary approaching God in their spiritual service. The priests were the only ones with the permission to approach God with sacrifices (Exodus 19:22; Leviticus 10:3; Leviticus 21:21-23). The term then "conveys the thought of entering into communion with God as acceptable worshipers" (Hiebert, The Epistle of James 262). All Christians are priests (1 Peter 2:9) and have the privilege of bringing their spiritual sacrifices to God (1 Peter 2:5). It is as we approach God in worship that we have help in overcoming the world.

and he will draw nigh to you: In response to our efforts to approach Him, "he will draw nigh to you." "Draw nigh" in this phrase is a future tense verb, expressing the same order as found in the previous verse. If the Christian wants to be in communion with God, he must first approach Him; and then God will come to him. These words are reminiscent of the principle found in the parable of the prodigal son. After having wasted his inheritance with a wild lifestyle, and being in want, he humbly determined to go home to his father. Jesus describes the reaction of the father to his son returning home as follows: "But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him" (Luke 15:20). The father does not lay into the boy with sharp, scathing words, but happily receives him. So it is with God when we first draw nigh to Him.

Cleanse your hands, ye sinners: This phrase constitutes another command in the fight against worldliness. "Cleanse" (katharisate) means "to free from the defilement of sin and faults; to purify from wickedness" (Thayer 312). The allusion goes back to the practice of the priests in approaching God. They were to wash their hands and feet carefully before they entered the tabernacle (Exodus 30:19-21). Their cleansing from dirt was a ritual foreshadowing the figurative cleansing that Christians would have to have from sin to approach God acceptably. "Hands" are symbolic of the deeds performed with the hands, so James is saying that Christians must cleanse themselves from their evil deeds.

and purify your hearts, ye double minded: This command continues the figure of cleansing. It also uses the same familiar Jewish language of the priests in their approach to the tabernacle and God. The people would also go through a similar type of ceremonial cleansing or purification for their feasts such as the Passover (John 11:55). The Jews would not enter Pilate’s palace because to do so would have caused them to be impure ceremonially (John 18:28). Here James refers not to ceremonial cleansing but moral cleansing from sin. Christians are to purify their "hearts," referring to the inner part of man. They are to cleanse their hands (their deeds) and purify their hearts (their inner life) in order to approach God. This cleansing and purifying must be a complete one and not a partial one. The reason many Christians have trouble with the world is that their spiritual cleansing is only partial or temporary.

The tone of James’ address toward Christians changes in this verse. When correcting Christians up to this chapter, he has gently addressed them as "my brethren" (see James 2:1; James 3:1; James 3:10). His language now becomes much more stern and sharper in tone as he calls them "adulteresses" (verse 4) and "sinners" and "double-minded" (verse 8). These words are spoken to Christians. The "double-minded" individual is the one who wavers back and forth between right and wrong, service to God and service to the world (see James 1:8). These words are a wake-up call to the danger of worldliness. James must have reserved such harsh rebukes for worldliness because it is such a damaging sin and one that, in turn, causes many other sins.

Verse 9

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

The Christian must view sin properly if he is to overcome the world. Yet sin tries to disguise itself in momentary pleasures (Hebrews 11:25) and, thus, deceive the Christian. Sin is a robber in that it takes what is valuable from the individual. It robs him of his self-respect, his confidence, and his hope of eternal life. Sin is a tyrant because it dominates and controls the individual. Sin enslaves (Romans 6:16) and then demands the thoughts, time, and energy of its victims. Sin is a destroyer because it destroys our relationship with God (Isaiah 59:1) and our peace of mind (Matthew 27:3-5).

James, in this verse, details what the Christian’s personal reaction should be toward his sins. He indicates the deep emotions that swell within the Christian’s heart as he views the cause of his separation from God.

Be afflicted: "Be afflicted" (talaiporesate) means "to be wretched and, in giving expression to the feeling, lament, complain" (Arndt and Gingrich 803). The idea of being miserable is inherent in this word. If an individual never feels convinced of the enormity and monstrosity of his sin, it becomes difficult to leave it. He must have a deep feeling of wretchedness for his sins. The Christian must say with Paul, "O wretched man that I am! who shall deliver me from the body of this death?" (Romans 7:24). A good example of the type of affliction the Christian needs to suffer for his sins is evident in the miserable state of Saul of Tarsus after his encounter with Jesus on the Damascus road before his baptism. Luke writes that Saul is led by the hand into Damascus where "he was three days without sight, and neither did eat nor drink" (Acts 9:9). Some have tried to prove that Saul is saved the moment he sees Jesus; but if he is saved, he is the most miserable saved man we can read about in the Bible. The truth is, at that time, he is bearing the tremendous burden of his sins. He realizes that, in his zeal to please God, he has actually become His enemy. He has persecuted the church and has sent Christians to their deaths. He is feeling miserable, wretched, and afflicted. It is not until Ananias, the preacher, comes and teaches him the truth, that he is baptized and his sins washed away (Acts 22:16). The same lonely, wretched feeling as experienced by Paul for his sins is what James is commanding his readers.

This feeling of wretchedness, however, is not expected to trouble the Christian throughout his life of service to God. After his repentance and obedience to God, the Christian’s life is to be characterized by joy (Acts 8:39).

and mourn, and weep: These emotions are other conditions described in this commandment for repentance. When tragedy happens, this weeping is the natural reaction of those overwhelmed by grief and sorrow. It also is the natural reaction of those who experience the overwhelming heartache of sin. After Peter denies the Lord three times, "he went out and wept bitterly" (Matthew 26:75). His grief and sorrow are taken away three days later by a personal visit from the resurrected Lord. An unknown woman exhibits her grief for her sins through tears when she anoints the feet of Jesus in the house of Simon the Pharisee (Luke 7:38). Her mourning is taken away when Jesus tells her, "Thy faith hath saved thee; go in peace" (Luke 7:50). In both cases the mourning and weeping occur because of the realization of sin. The mourning and weeping of the Christian because of his sins should be short-lived and replaced with the joy of forgiveness.

let your laughter be turned to mourning: This command expresses the idea of repentance. This statement refers to the complete change that must come over the Christian as he realizes the seriousness of his sin. "Laughter" refers to the enjoyment of worldly things. James is not saying that Christians cannot laugh and enjoy this life. Jesus enjoyed being around little children (Matthew 19:13-14), and laughter is a prominent characteristic of the young.

The preacher says there is "a time to weep, and a time to laugh" (Ecclesiastes 3:4). When the Lord brought the captives back to Zion, it was a time for laughter (Psalms 126:2). In reality, Christians should be the happiest people on this earth because of what they are now and what they will be in the future. The laughter which James is prohibiting is that which characterizes the enjoyment of worldliness. Jesus warns of this same type of laughter when He says, "Woe unto you that laugh now! for ye shall mourn and weep" (Luke 6:25).

The "mourning" that James refers to is that sorrow that enters the Christian’s life because of the awareness of sin. The Lord promises help for those who truly mourn when He says, "Blessed are they that mourn: for they shall be comforted" (Matthew 5:4). This beatitude seems to be just the opposite of what one experiences in modern civilization. If there is one thing that characterizes materialistic nations, it is the tendency to avoid mourning and tears. The motto of our day may well be "Laugh, and the whole world laughs with you; Weep, and you weep alone." Yet it is good to be able to feel pain. It is a fact that dead limbs and dead people feel no pain. As long as there is pain, there is life and there is hope. Only those who are able to mourn for their sins can find real comfort. Paul says, "Godly sorrow brings repentance that leads to salvation and leaves no regret" (2 Corinthians 7:10 NIV). The mournful Christian brings his sins to God in the proper way and has them forgiven.

and your joy to heaviness: This expression parallels the command of the previous phrase. "Heaviness" (katepheian) means "a downcast look expressive of sorrow; hence shame, dejection, gloom" (Thayer 340). The publican who "would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner" exemplifies the penitent spirit necessary to please God. It bears repeating that James is not describing the everyday outlook of the Christian but, rather, what true repentance requires of the Christian when he returns to God from sin. It is difficult for an individual to leave sin if he does not feel the weight of his sin and see the need for leaving it. On the other hand, the everyday outlook for the Christian should be that of joy.

Paul says the kingdom of God is one of "righteousness, peace, and joy" (Romans 14:17).

Verse 10

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

Humble yourselves: This instruction (tapeinothete) is the last of the aorist imperatives in a chain of short commands. It basically means to lower or depress (Thayer 614). The responsibility of the erring Christian is to lower himself before God.

Any attitude short of complete submission to God is not true repentance. This expression is a favorite one of Jesus as He speaks to the Pharisees (Matthew 23:12), to the proud guests at a dinner (Luke 14:11), and about the publican (Luke 18:14).

in the sight of the Lord: These phrases (enopion) mean "before one’s eyes; in one’s presence and sight or hearing" (Thayer 220). Under the watchful eyes of the teacher, the student usually performs better. Under the same scrutiny of the employer, the worker usually works harder. In like manner, in the continual presence of God, the sincere Christian strives for humility. The thought of always standing in the presence of the Creator of the universe is enough to make man feel humble.

and he shall lift you up: This expression describes the reward that comes to the Christian as the result of humility. "He shall lift" (hupsosei) is a future tense verb meaning to raise to dignity, honor, and happiness" (Thayer 647). The future tense indicates the blessing does not come until after humility. God exalts His people with forgiveness of sin in this life, and at the second coming He will exalt them with eternal life (Matthew 25:46).

The return of the prodigal son illustrates the exaltation that comes from humility. When he comes to his senses in the pig pen, he says, "I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, And am no more worthy to be called thy son: make me as one of thy hired servants" (Luke 15:18-19). He makes no demands and offers no excuses when he returns. Instead of browbeating the boy, the father reinstates him to his previous position (Luke 15:22-24). He is exalted because of his humility. Surely Jesus teaches that God our Father does the same for us based on our humility.

Only when man recognizes his ignorance, spiritual poverty, and weakness will he return to God. Such an awareness becomes difficult when caught up in the selfish "me-first" attitude of the typical American lifestyle. Yet it is a necessity if we are to please God. The words of Woods summarize this verse well: "This teaches us that the way up is first down; the road to genuine greatness is along the way of complete surrender" (236).

Verse 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.

James returns to a subject that he has already covered extensively in his letter: the uncontrolled tongue (see James 1:26; James 3:1-12). It should not be too surprising that in a section on worldliness the dangers of evil speech would be brought up. Where one finds brethren slandering one another, he will find the spirit of worldliness to be the cause.

Speak not evil: This statement is a prohibition of an act already in progress. Unfortunately this practice is already occurring even as James writes this letter. "Speak evil" (katalaleite) is a present imperative that means to slander or malign. It is a compound word from kata, meaning "down," and laleo, meaning "to speak." It carries with it the idea of speaking down about someone.

It refers to that slanderous speech designed to injure someone. It attacks the reputation or character of the one it is aimed against. This word is found in only three verses in the New Testament, with the other occurrences being in 1 Peter 2:12 and 1 Peter 3:16 where it refers to the evil speech of outsiders against Christians. This type of speech is used when one tries to build himself up by running other people down.

one of another: "One of another" (allelon) is a reciprocal pronoun that functions as an interchange of action between individuals (Summers 120). This evil speech is being spoken back and forth among different parties, not by just one party.

He that speaketh evil of his brother: This clause (ho katalolon), being a present participle, indicates that an habitual slandering is going on. It is not just an occasional maligning of a brother (which is also wrong) that is condemned in this passage, but the continual practice of it. If Christians would only stop and consider the devastating effects that comes from slanderous speech. Slander discourages and confuses other brethren who are not involved in the actual fight. Christians are supposed to be brothers on the same team. Slanderous speech leaves a bad taste in the mouth of those who observe. Slander displeases God. Slander sends a message to the world that we are not really too interested in true Christianity. Slander thrills the heart of the devil.

and judgeth his brother: This slanderer also "judgeth" (krinon) his brother. He not only speaks evil against his brother but also unjustly and harshly judges him. "Judgeth" also is a present participle, indicating an habitual judging. It is precisely this type of harsh, critical judging that the Lord condemned when He says, "Judge not, that ye be not judged" (Matthew 7:1). This type of individual continually judges the intentions of his fellow Christians. He attributes evil intentions to the ones he is slandering, although he has no way of knowing their minds. It is a very dangerous and presumptuous mistake to try to judge the intentions of fellow Christians. This individual also judges with unfair standards as he looks for the smallest faults in others while he ignores his own obvious faults (Matthew 7:3-5). Paul condemns this type of judging when he says, "But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ" (Romans 14:10).

speaketh evil of the law, and judgeth the law: One of the dangers of slandering and unfairly judging a brother is that the individual "speaketh evil of the law, and judgeth the law." These two verbs, "speaketh evil" and "judgeth," are both in the present tense indicating a regular practice of slandering and judging the law. What one does to his brother he is also said to do to the law. There is, then, a very close relationship between our treatment of our brethren and our treatment of the law. The law mentioned here refers to the law of Christ and not to the law of Moses. On several occasions, James refers to the law of Christ (James 1:25; James 2:8; James 2:12). Since the law of Christ tells the Christian to treat others as he would like to be treated (Matthew 7:12) and to love his neighbor as himself (James 2:8), he is actually condemning the law when he unjustly criticizes and judges another.

but if thou judge the law: "If thou judge the law" introduces a conditional sentence that illustrates the danger of judging the law. It is a first class condition, which assumes the reality of the situation. James is saying that, unfortunately, there are brethren who are actually judging others and, in turn, judging the law. To judge the law indicates that one thinks the law is wrong and his way is better.

thou art not a doer of the law, but a judge: James here describes the presumptuous, haughty spirit of such an individual. This spirit causes the individual to become a "judge" in the sense that he has set himself above the law. He no longer remains in the category of just being a common Christian, "a doer of the law"; he is now in the category of the One who makes and judges the law. He has put himself in a position that is to be occupied by God alone. While he would not admit it, his behavior suggests that he thinks he has greater expertise than God. If it were not such a serious matter, it would be almost comical to think that lowly man could put himself on the level with God. In the daily pursuit of life, one often runs into individuals who fancy themselves as possessing more knowledge than their superiors. Such a mind set is found in both school and in the work place. James is telling us that this same haughty spirit even finds its way into the church.

Verse 12

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

There is one lawgiver: This thought serves as a reminder as to the identity of the real "lawgiver" (nomothetes). This term occurs only once in the New Testament, and it refers to God rather than man. Man, because of his sin and ignorance, could never presume to replace God as a lawgiver. The phrase may also be translated, "one is the lawgiver." Based upon recent manuscript evidence, many of the newer translations add the word "judge," making the phrase say "there is one lawgiver and judge" (see ASV, NASB, and NIV). Jesus would be included in this statement as He is the one who gave His law (the New Testament) and He will judge on the final day (2 Corinthians 5:10).

who is able to save and to destroy: "Who is able to save and destroy" refers to the dual power of this lawgiver. Man can claim neither of these powers. "Who is able" (ho dunamenos) is a present participle referring to the continual power this One possesses. "To save" (sosai) refers to the ability to save from sin. No other individual except God has this power. No man has the power to forgive sins. Man did not create the universe; neither did man die on the cross for the sins of the world. Only One who can accomplish these events can claim to save. "To destroy" (apolesai) is used metaphorically "to devote or give over to eternal misery" (Thayer 64). These words are reminiscent of the words of Jesus in Matthew 10:28, "And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell."

who art thou that judgest another: This question concludes his thoughts on slander. James asks, "Who gives you the right to judge others?" It might seem to be such a small thing to speak against a brother, but in the eyes of God it is not. To judge another is to speak evil against the law and challenge the authority of God. These words should be understood as a sober warning from God not to be too hasty to slander a fellow Christian nor to judge his intentions.

Does James refer to all judging as being wrong, or is there a type of judging that is permitted among God’s people? It would appear that the motive for judging is what determines if it is sinful or allowable. If the motive is evil and selfish, then this type of judging is sinful. If the motive is pure, nondestructive, and unselfish, then this type of judging is allowed by the scriptures. If James is condemning all judging, then he has just condemned himself for he has called these erring Christians "adulteresses" (James 4:4), "sinners," and "double-minded" (James 4:8). James, however, has no evil motive for correcting these brethren in this fashion. He simply wanted them to cease their evil ways and come back to God. An individual is not guilty of evil judging in this situation. This principle is taught in several passages in the New Testament: judge those within the church not without (1 Corinthians 5:12); judge with righteous judgment (John 7:24); restore the one overtaken in a fault (Galatians 6:1); reject the heretic or divisive man (Titus 3:10); warn those who are unruly (1 Thessalonians 5:14); and reprove, rebuke, and exhort (2 Timothy 4:2).

How is this type of judging then harmonized with those scriptures that prohibit judging? Do they contradict? When one understands the context of these prohibitions and the motive for judging, he will see there is no contradiction. Matthew 7:1-5 is not a prohibition against all judging. It is a prohibition against judging in a harsh, unfair way. It is judging with evil motives. That it is not a prohibition against all judging is seen in the fact that Jesus immediately says in the same chapter, "do not cast your pearls before swine" (verse 6), "beware of false prophets" (verse 14), and "you will know a man by his fruits" (verse 20). None of these commands can be fulfilled without some form of judging. The prohibition of judging in Romans 14:4; Romans 14:10 refers to those who are constantly judging another man’s liberty with evil motives. Nothing is said about not judging sinful activities. James 4:11-12 is spoken within the context of slandering brethren who judge with evil motives. To take the passages alluded to in this paragraph and apply them to all forms of judging is to misunderstand and misuse the scriptures. Of course, the Christian should always remember to speak the truth in love (Ephesians 4:15).

Verse 13

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:

Worldliness is not merely the committing of some act such as drunkenness, immorality, or immodesty; it is also an attitude of the mind. The worldly minded man need not commit these worldly acts. All that he has to do is leave God out of his daily life. This type of individual involves himself confidently in his own plans and fails to include God. He may not be evil, merely careless.

Go to now: This expression is a way of gaining attention to emphasize what will follow. It is like saying, "Listen! I want you to listen to what I have to say." James uses the same form again in James 5:1 when he calls attention to the destiny of the rich.

ye that say: "Ye that say" (hoi legontes) is a present participle meaning "you who keep on saying." The present tense represents their statement as being an habitual one. The ones who are making this statement, no doubt, are Jewish merchants as they prepare for their future. The Jews have earned the reputation of being world-wide merchants because of their willingness to go almost anywhere for business opportunities. Their own world was also willing to allow them to practice their commercial abilities. New cities were being built at various locations in the Roman world, and new citizens were needed for these cities; at the same time, new businesses were also needed to attract these new citizens. These Jews were able to supply the sorely needed business ventures. As a result, many of these new cities would offer citizenship freely to the Jews because with the Jews came money, and with money came new people. James pictures such a Jewish trader looking at a map and selecting a city. He says, "I will go to this city, stay there for a year, do my trading, and make a fortune" (Barclay 113). The problem with this type of philosophy is that it plans for the uncertain future without including God. The wise man warns, "Boast not thyself of to morrow; for thou knowest not what a day may bring forth" (Proverbs 27:1).

Notice how carefully each detail of this business venture is planned:

1. "Today or tomorrow we will go into such a city." The beginning of the venture and the location are carefully planned. These are the words of a shrewd businessman leaving nothing to chance. He has enough confidence in his own abilities to start the venture immediately.

2. We will "continue there a year." The actual length of time needed to accomplish this business venture is also determined. In their own presumptuous way, they assume they will have a full year at their disposal.

3. We will "buy and sell." This future tense verb (emporeusometha) basically means to trade. It is found only twice in the New Testament. In 2 Peter 2:3 it is translated "make merchandise," where it refers to exploitation by false teachers. James appears to use the word in its normal sense with no hint of illegality or exploitation.

4. We will "get gain." The thought is that the merchant will make a handsome profit. The problem the merchant is having is that he thinks only in the terms of financial profit, whereas Jesus warns, "For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?" (Matthew 16:26).

The only mistake this merchant makes in this detailed business plan is leaving God out of his plans. And this is the greatest mistake anyone could make. His planning for the future is not wrong. In fact, in the parable of the unjust steward (Luke 16:1-12), this shady character is commended because he did plan for his future. The Lord uses this parable to teach us to plan for the future in the proper way. Some people, such as the rich farmer of Luke 12:16-21, do not plan in the proper way and may suffer the consequences. The merchant’s business activities do not appear to be illegal or immoral and are not wrong. Paul teaches that man should work and provide for his family (1 Timothy 5:8). His desire to make a profit should not be understood as an evil practice on his part. There is nothing wrong with honest gain. Some of God’s servants in the Bible have been wealthy, and they were never condemned for having wealth as long as they used it properly.

While James is referring to Jewish traders in this verse, in reality he is considering all Christians. The verse has a modern ring to it. Every Christian must carefully include God in his future plans, or he will fall under the rebuke of James.

Verse 14

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.

In this verse James gives two reasons for the Christian to take great care in planning for the future. First, there is the uncertainty of the future, and second, there is the brevity of life. This passage seems to be used as a parenthetical thought between verse 13 and verse 15.

Whereas ye know not what shall be on the morrow: James here presents the first reason to be careful in planning the future. "Ye know" (epistasthe) is a present tense verb meaning "to be acquainted with" (Thayer 243). James tells his readers that they have no full and complete knowledge about the future. How can a man confidently say there will even be a tomorrow when he does not know for certain he will be here? Only God can say with certainty that this world will continue.

For what is your life: James then gives the second reason for the Christian to take care in planning the future by asking, "For what is your life?" His answer to this question emphasizes the brevity of human existence.

It is even a vapour, that appeareth for a little time and then vanisheth away: Life is compared to a "vapour" (atmis), which is a short lasting mist. This mist "appeareth" (phainomene) for just a little bit and then "vanisheth" (aphanizomene) away quickly. These two words are present participles, indicating that appearing and vanishing occur on a regular basis. James also makes a play on words, using the Greek words the way we would use "appear" and "disappear." With events such as murder, accidents, and heart attacks happening on a regular basis, life is uncertain. No one expects to be the victim of sudden death, yet it happens all around us. We always expect that sudden death will happen to the other person. Yet the grim reaper is no respecter of persons and often knocks on the door of our loved ones or friends unexpectedly. He even visits us when we do not expect him. Every reader of this epistle probably knows of someone who has died a "premature" death. James wants us to know that no one is guaranteed "threescore years and ten."

The illustration of life being like a mist is one of many figures in the Bible dealing with the brevity of life. Life is compared to a flower that quickly withers away (Job 14:1-2). Life is represented as being as short as a breath and as quickly vanishing as a cloud (Job 7:7; Job 7:9). It is also compared to a short shadow (Psalms 102:11) and the temporary nature of grass (Psalms 103:15). David says to Jonathan, "there is only a step between me and death" (1 Samuel 20:3). It is foolish, then, to make elaborate plans for the future without carefully including God.

Verse 15

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

For that ye ought to say: The thought returns to verse 13. Instead of saying, "Tomorrow we will do this for a year," we should be saying, "If it is the Lord’s will, we will do these things in the future." The difference between the two statements should be obvious. In the first, man depends upon himself and not God. In the second statement, man depends upon God for his future. He still plans for the future, but this time he makes sure that God plays a major role in his plans.

If the Lord will: "If the Lord will" describes the submission to God necessary for the Christian. These words should not be idle and hollow, spoken merely out of habit; but they should be sincere words spoken from the heart and showing a dependence upon God. These words should characterize the entire life of the Christian. With this humble attitude, the Christian is giving God the credit in controlling his life and activities. Paul evidently lived by this principle, as he says, "For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit" (1 Corinthians 16:7). (See also Acts 18:21, 1 Corinthians 4:19, Philippians 2:24, and Hebrews 6:3 for instances where plans for the future are dependent on God’s will.) There is a danger in saying these words so often that they lose their meaning to the individual, and he speaks them from habit. Some individuals repeatedly use such expressions as "Praise the Lord" in conversation. While there is nothing wrong with praising God’s name as we talk, it should not be something we do without thought and consideration.

One difficulty we have in trying to understand God is to comprehend His will. Is everything that happens the will of God? When we are strong and healthy, is it because of the will of God? When we grow sick and have health problems, is that the will of God? When one Christian prospers and another is poor, is that the will of God? The answer to these and similar questions is "yes." But this answer must be qualified or else we will do great damage to the name of God. Everything that happens is the will of God but not always in the same sense. The will of God expresses itself in three different ways. Once we understand these three ways, it helps us to understand his will better.

The determined will is the first sense in which the "will of God" occurs. Some events take place because God wants them to, and He takes the necessary action to see that they happen. It is God’s will in the sense that He desired it and caused it. It was God’s will to create the universe and place everything in motion (Revelation 4:1). God chose Israel to be His people, not because of their goodness, but because of the promises He made to their fathers (Deuteronomy 7:7-8). Jesus spoke of His mission as being the will of God (John 4:34; John 5:30). Just as it was God’s will to use Israel to bring Jesus into the world, it was His will to nullify that arrangement once Christ came. It never was God’s will to keep physical Israel as His chosen nation forever but rather to unite all believing Jews and all believing Gentiles into one body--the church (Ephesians 1:3-11).

The desired or preferred will is the second sense in which the "will of God" occurs. There are some things that God wants that may or may not be accomplished because He has left them up to man to decide whether they will be accomplished or not. We must remember that God has created man with a free will. God expresses His will for man, but it is up to man to decide whether to obey or not. The scriptures place much emphasis on knowing God’s will. As Paul says, "Wherefore be ye not unwise, but understanding what the will of the Lord is" (Ephesians 5:17). The word of God teaches man that he should obey God’s will. Jesus says, "For whosoever shall do the will of my Father which is in Heaven, the same is my brother, and sister, and mother" (Matthew 12:50; see also Matthew 7:21, John 7:17, and Ephesians 6:6). The desired will of God is often not accomplished because its fulfillment is left up to man.

The permissive will of God is the third sense in which God’s will occurs. There are those acts that God neither purposes nor desires but that He allows man in his freedom to bring to pass. God’s permissive will, then, embraces all free acts of men. God has the power to stop our lives at any time; but, in most cases, he allows us to carry on without interfering. God’s will, expressed in James 4:15, falls into this category. When Paul says, "But I will come to you shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power" (1 Corinthians 4:19). He is referring to the permissive will of God. The sickness, disasters, economic setbacks, and other problems also fall into this category. God does not actually cause this terrible suffering to come upon humanity; but, because of man’s free will, He allows it to happen (Cottrell 304-317).

we shall live: The purpose in seeking to do God’s will is so that "we shall live, and do this, or that." "We shall live" (zesomen) is a future tense verb indicating that future events can be planned for, but that God must be included. God calls the rich farmer a fool, not because of immoral acts or even because he planned for the future but because he had his future all planned out without including God (Luke 12:16-21). Paul tells the philosophers on Mars Hill that God is involved in every aspect of our lives. "For in him we live, and move, and have our being," Paul says (Acts 17:28).

and do this, or that: "Do" (poiesomen) is another future tense verb, with "this" (touto) and "that" (ekeino) being demonstrative pronouns, pointing to all activities of life. One of the greatest proofs of worldliness in a man’s life is when he fails to include God in his daily activities.

Verse 16

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

But now ye rejoice: "Ye rejoice" (kauchasthe) is a present tense verb meaning to glory or boast. The tense of the verb indicates this rejoicing is habitual. Rejoicing can be either good or bad, depending upon what one is rejoicing over. In this context the rejoicing is bad.

in your boasting: This phrase describes what these individuals are rejoicing over. "Boasting" (alazoneiais) means "an impious and empty presumption which trusts in the stability of earthly things" (Thayer 25). This word occurs only twice in the New Testament, with the other occurrence being in 1 John 2:16 where John renders it the "pride" of life. This word originally referred to a wandering medical quack who offered cures that were not real and boasted of things he was not able to do (Barclay 114). It then came to refer to a false and swaggering boast. While it is bad to leave God out of one’s plans, it becomes even worse to broadcast it to others. When one confidently announces his future plans, excluding God, he becomes guilty of this type of boasting.

all such rejoicing is evil: In "all such rejoicing is evil," the emphasis should be on the word "such" (toiaute), a demonstrative pronoun. Rejoicing in what has just been described is not pleasing to God. There is a rejoicing, though, that is good. We can rejoice over spiritual matters. The poor brother should rejoice in that he is exalted in Christianity (James 1:9). Christians can glory in the cross (Galatians 6:14) and in Christ Jesus (Philippians 3:3). Fellow Christians are our glory (1 Thessalonians 2:20). James, however, refers to a rejoicing that is "evil" (ponera), one that is wicked and bad. This type of rejoicing is another characteristic of the worldly minded man. This boasting elevates man in his own eyes while neglecting God.

Verse 17

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

Therefore: With the use of "therefore" (oun), James draws a conclusion from the preceding verses. To continue to boast about the future, while knowing that one should depend on God, is sin. This principle is not limited to just boasting, however, as it is general in nature. It can be applicable in almost every area of Christianity.

to him that knoweth to do good: This expression (eidoti) is a perfect participle that functions with a present meaning. It is a characteristic of this individual that he possesses knowledge of what is right. James does not refer here to the individual who has not been taught but, rather, to the one who actually knows the proper behavior expected of the Christian. True and accurate knowledge is important for the Christian, but it takes more than just knowledge to please God.

and doeth it not: This section of the verse indicates the reason for this individual’s being guilty of sin. He is negligent in fulfilling his duties. "Doeth" (poiounti) is a present participle, indicating that it also takes action to please God. The New Testament places heavy emphasis on doing right. James has already admonished his readers to be "doers of the word and not hearers only" (James 1:22). Jesus says, "Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets" (Matthew 7:12). Paul adds, "Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you" (Philippians 4:9). Enemies of Christianity often charge that the New Testament is full of negative commandments, such as "don’t do this" or "don’t do that." While it is true there are negative commandments, the Christian is guided by the positive force of "doing right."

to him it is sin: James expresses the result of knowing to do good and refusing to do it. A person is held accountable when he has the knowledge yet does not put it into action. Knowledge of what is right and the ability to perform it create the responsibility of doing it. To fail to meet one’s responsibility in this area brings sin to the account of this individual. "Sin" (hamartia), the missing of the mark, is not limited to immoral and evil acts: it is also possible for one to sin by merely doing nothing. The one talent man of Matthew 25:14-30 is condemned, not because he commits evil acts but because he does nothing with his talent. The ones Jesus describes as being lost in Matthew 25:41-45 are in this condition because of their failure to do what is right. Woods states, "Every judgment parable in the New Testament reveals the punishment meted out was not for something bad the individual did, but something good he did not do" (255). There is more to faith than knowledge. There also is obedience.

James’ words also sound out a warning for those who find it easy to procrastinate when it comes to Christian service. "Legion" are the Christians who plan on doing good but never quite get around to doing it. Many duties and opportunities that are postponed until tomorrow never reach fulfillment. Tomorrow turns into next week, and next week into next month. Soon the duty or opportunity is forgotten. James reminds us that such behavior (procrastination) is also sin. Felix delays obedience when he hears the gospel; as a result, his "convenient season" never comes (Acts 24:25). When the potential disciple asks the Lord if he could first bury his dead before following him, the Lord replies, "Follow me; and let the dead bury their dead" (Matthew 8:22). Jesus’ challenging answer takes into account man’s tendency to procrastinate.

Failing to do good, whether through refusal, negligence, or procrastination, remains a sin. It is not the Lord’s will that we serve him by doing nothing; rather, it is His will that we be active in our service to Him. The Lord "went about doing good," and we are expected to follow in His steps (Acts 10:38). James makes it clear: to fail to do what we know is right is sin.