Bible Commentaries
James 4

Introduction

ANALYSIS.

Crimes are mentioned in this chapter that surely none claiming to be members of Christ's body (the Church) ever indulged in. They are possibly enumerated for the purpose of showing that every species of strife, and even wars, were the result of unbridled passions. James insists that success could not follow attempts to convert the heathen by violence, neither could they destroy their idol worship in that way. Their methods were not proper. Such could not ask God's help, because they would therein ask amiss, knowing their motives were wicked. The course they pursued was that of the world, and was at war with the course God proposed. If any of the Jewish brethren so acted, they were not only acting contrary to the teachings of the prophets whom they profess to venerate, but also contrary to the teachings of Christ and his apostles. They are then exhorted to be submissive to God, to resist the influences of the devil, who alone incited them to pursue the course they did. He assures them that if they heed his exhortation, God will accept their service and bless them therein.

Such as were exhibiting zeal without knowledge he counsels to cleanse their hands from all wrong-doing, and to cast out all impure thoughts and passions from within before they even presumed to offer worship to God. As a strong incentive to bring about the proper penitence, he foretells the miseries that will assail them. The apostle in great plainness forbade the joining in riots and insurrections which some had engaged in under the false assumption that it was to aid their religion. Then he seemingly addresses all sorts, whether Jew or Gentile, not to speak ill of one another on account of their differences, claiming that this was God's prerogative alone. Lastly, the apostle calls attention to the uncertainty of our stay here on earth, and warns against the dependence upon self and self-intentions; shows God's supreme right to govern future events, and rebukes all for their vain speeches as to what they will do, and where they will go, and how long they will stay, and directs them how they ought to express themselves in relation to these matters, so as to exhibit their knowl-edge of, and dependence upon, the will of God therein.

A bird's-eye glance of the situation and surroundings of the Christians to whom this letter is written by the apostle James will greatly aid us in our exposition of this chapter. Now, these brethren were in dispersion among the many nations composing the Roman Empire, and were more or less surrounded by, and came in contact with, that class of Jews who, if they did not directly deny the doctrine that the Messiah had already come, were at least unbelievers therein, and yet looked for this coming as foretold by the prophets, which were by them accepted and regarded as God's messengers. As they interpreted these prophecies, these Jews looked for him as a great and mighty monarch, and one who was to be all-powerful and their certain deliverer from all their oppressors. They further entertained the belief, as Jehovah had permitted them to drive out the Canaanites for their idolatry, they were still authorized to persecute idolaters, and this they continued to do whenever an opportunity presented itself. They carried their actions in this direction to the extent of violence, in order to sup-press idol worship, and force the devotees thereof to embrace Judaism. The history of the Jews after the return from Babylonish captivity plainly discovers this inclination. During our Lord's sojourn on earth, during the persecution headed by Paul before his conversion, and the persecution of Paul himself by the Jews, subsequent to his conversion, is shown unmistakably the zeal of the Jews for their Mosaic belief. It carried them, in their devotion to their religion, or their pretended zeal for the cause of God, even to the extreme of murder. We further discover their zeal without knowledge in the strifes they fomented, in the seditions in which they were engaged and the numerous petty wars their conduct originated. Allusions to these seditions and wars are made in the New Testament history, and are fully described in the works of Josephus. The unbelieving Jew was enabled, by virtue of relationship to Abraham, to exer-cise more or less influence over the believing Jew in connec-tion with these disturbances. The believing Jew was inclined to sympathize with, and offer encouragement to, the unbe-lieving Jew in his struggles with others, without pausing to reflect upon the question of right in the premises.

So that, in seeking to correct this conduct in the one as contrary to the doctrine of Christ, the apostle would be exposing the impiety and unreasonableness and positive sin therein on the part of the other. Now, keeping these thoughts in mind, we may, with more certainty of under-standing, approach the exposition of the chapter.

Verse 1

The question is unambiguous. It is especially pointed, and just as bold as it is plain. Without waiting for either believing or unbelieving Jew to respond, the writer of this Epistle courageously himself launches forth the answer, and it comes with the force of a tornado, sweeping everything before it.

Come they not hence even of your lusts?

Who among you has the temerity to deny it? This is so plainly the case, that, upon the least reflection, none who are honest will dare dissent. We note that the word "lusts" is plural. Probably the pride, ambition and covetousness of the Jew are included. It may be doubtful whether this classification is exhaustive. But these, as operating causes, are supposed to produce what the Jew sought. These lusts war in the members of those who entertain them, and yet there is no sufficient reason why they should exist, especially in those illuminated by the gospel.

Verse 2

That is, ye covet, and fail to obtain what you desire.

Ye fight and war, yet ye have not.

Possibly you kill the heathen, desiring to make pros-elytes, but you fail in your misguided zeal to secure the end at which you aimed. Your object in forcing the heathen to embrace Judaism has extended so far as to engage in personal combat and warlike struggle, and yet your purpose was not accom-plished.

Because ye ask not.

Two reasons appear accounting for your failure in the respects mentioned. First, because your method is wrong; secondly, because you fail to ask of God for directions- If God desires converts from heathenism, it is his of right, and his only, to direct how it shall be accomplished.

Verse 3

Even when you did ask you did not receive, because you asked that you might be enabled thereby to carry out a wicked purpose. Hence your asking was amiss. Your petition was wrong, and was therefore unheeded.

That you might consume it upon your lusts.

The thought here is not so obvious. If riches were asked for, then the use to which the same would be applied could easily be determined. I can not think from the apostle's reasoning that he intended to convey this idea. Yet if, in their zeal, a convert should be made to Judaism, money might the more easily be extorted from such, and then be appropriated in pandering to their appetites. And this is probably the idea.

Verse 4

The word "adulteresses" does not occur in the Syriac, neither does it appear in the Latin Vulgate. Singular to say, the word "adulterers" does not appear in Rotherham, nor yet in the Revised Version. The argument, however, loses none of its force in consequence of the absence of either of the words. While I freely admit that the term "adultery" in Scripture is frequently employed to designate idolatry, which is spiritual adultery, I can not accept that significa-tion here. The argument of the apostle excludes it. The his-tory of this people since their return from Babylon is opposed to such a thought, and the zealous devotion of the Jews to Mosaism, and their consequent crusade against idolatry, forever forbids any such conclusion. The appella-tions are, therefore, applied to those Jews because of their indulgence in the vices of the nations around them. That this is the sense becomes apparent by what follows in this verse .

By participating in the same vices indulged in by the world, you may form friendships thereby. This may be, and no doubt is, true. But you ought to know from the teaching you have received, and the lessons you have learned, that such friendships love of the world is hos-tility toward God.

Whosoever, therefore, will be a friend of the world.

Whosoever is a friend to the one is the enemy to the other. It is God, with all his goodness and love, on the one side, and the world of wickedness on the other. The dividing line is clearly, plainly and sharply drawn. The Savior said: "Ye can not serve God and mammon" ( Luk_16:13 ). If you are a friend to the world, and this you prove by partak-ing of the vices of the world, you thereby demonstrate that you are the enemy of God, although you may at the same time make the specious pretense that your aim was to convert to Judaism, a religion which was God-ordained. This will not do. You were not so taught. You must be controlled by God's direction. Your will must be subject to the will and direction of God. You can not serve two masters at one and the same time.

Verse 5

Now, suppose James calls special attention to these Scriptures, "For thou art not a God that hath pleasure in wickedness, neither shall evil dwell with thee. The foolish shall not stand in thy sight: thou hatest all workers of iniquity" ( Psa_5:4-5 ) ; and this, "God judgeth the right-eous, and God is angry with the wicked every day" ( Psa_7:11 ) ; and this, "The wicked shall be turned into hell, and all the nations that forget God" ( Psa_9:17 ) ; and this, "And I will punish the world for their evil, and the wicked for their iniquity; and I will cause the arrogancy of the proud to cease, and I will lay low the haughtiness of the terrible" ( Isa_13:11 ), and then ask, Do these Scriptures speak falsely?

The spirit that dwelleth in us lusteth to envy?

In the Common Version this is a part of the former paragraph, and with it forms one sentence. In the Revised Version, as you can see, it is made a separate sentence, and yields the sense more readily and clearly. It reads: "Doth the spirit which he made to dwell in us long unto envying?" This is in the form of an interrogation, and the answer must be that God never intended the spirit which he made to so long. Then, although with you, brethren, the spirit does so lust or long, it is wrong. That this is the sense intended, is confirmed by what follows.

Verse 6

To reach a proper solution two questions may be pro-pounded. Who is it that gives ? To whom or on whom is the gift bestowed? Both these questions are pertinent, and when properly answered will go far in determining the meaning of language that is so manifestly elliptical. Let us present the matter to the eye as well as to the mind: thus:

Question 1. Who giveth more grace ?

Answer. God.

Q. 2. To whom does God give more Grace ?

A. To us, his children under the Christian system.

Q. 3. Does God give grace merely ?

A. No. He gives more grace, superior grace.

While in the Jews' religion grace was given, under Christ more grace is given, a greater degree of grace, or at least a superior grace. The covenant is better, the teachings are better. More light is bestowed. Hence we reach the heathen by a different method than the one you adopt. This, I think, is the idea. It appears to be the correct thought, and is so advanced by the Syriac version.

Wherefore he said, God resisteth the proud.

This is a quotation from Proverb in 34 "Surely he scorneth the scorners, but he giveth grace unto the lowly." Resisteth in that their schemes result in failures, and to the humble he accords gracious aid, for the humble are always found in the line of that duty which they owe unto God.

Verse 7

From the foregoing considerations James would say to the brethren addressed: It is plain to you that the course that you have been pursuing is wrong, and can not result in your good in this life, nor secure your happiness in heaven. I, therefore, urge you to turn to God, submit yourselves to him and to his guidance. Resist the devil, by whom you were heretofore beguiled, and he will flee from you. Paul, in speaking to the Ephesians in relation to the resistance to the wiles of the devil, advises them to put on the whole armor of God ( Eph_6:11 ), and Peter tells those whom he addressed to be sober and vigilant, because the devil, as a roaring lion, was to be resisted only by being steadfast in the faith ( 1Pe_5:8-9 ). Upon this clause Dr. Benson observes: "We may chase away the devil, not by holy water, the sign . of the cross, or any superstitious charm, but by steady virtue and resolute goodness."

Verse 8

Like the former, this is a most urgent exhortation. The duty is plainly and strongly stated. Draw nigh to God. How? In the way he has so plainly and explicitly indicated in his blessed Word. Should I obey this injunc-tion to draw nigh to God, what will be the result to me ? God will draw nigh to you to pardon and to bless.

Cleanse your hands, ye sinners.

The allusion to the tabernacle service was well under-stood by the Jews.

Purify your hearts, ye double-minded.

The worship and service of God must be whole-hearted, must be in spirit and in truth. None other service is accept-able to God.

Verse 9

Your sins are great. From these a turning away must take place, for deep penitence is required for your sins. Let your laughter be turned into mourning.

The mirth indulged in by you in your former wicked course must now be turned to grief for the wickedness by you therein shown. You must humble yourselves before God if you expect his pardon and acceptance. Your joy to heaviness.

What you esteemed as your joy must now be turned into sadness for the evil of your ways.

Verse 10

Humble yourselves in God's presence, and he shall lift you up. He will exalt you by bestowing the blessings of his gracious pardon and salvation upon you and by ac-cepting you as his son.

Verse 11

This great sin has prevailed in all ages of the Church, although directly forbidden. The blessed Master commands us to love one another. One can not love his brother while speaking evil of him. By speaking evil of a brother, you speak evil of the law. Now, what law? The law of Christ. You thereby condemn the law. You, in thus condemning the law, can not at the same time be an observer and a doer of the law. You are not a doer as you are commanded to be, but a judge, a condemner, and in this claim for yourself the authority of a lawgiver.

Verse 12

There is only one lawgiver, Jesus the Christ, and there is none other. He, and he alone, is the author and finisher of the faith. He can save, and he alone, and he will save the obedient. There is none other name under heaven known among men that can save, and besides this he can destroy, and he will destroy, the disobedient. This being true, who are you that passes judgment upon thy brother? Are you not presumptuous in thus assuming the prerogative that belongs to Christ alone?

Verse 13

"Go to now," as an expression, may have been intel-ligible in the days of King James of England, when our Common Version was made, but it is not good, plain Eng-lish now, for it does not yield its sense readily. The Syriac is less hidden. It reads: "But what shall we say to those who say?" The idea is that there are those who consider their own wishes as the end of all inquiry in any matter pertaining to themselves. They determine what they in-tend to do, and this they consider final. As an example, they determine that they will to-day or to-morrow go to a certain city for a given purpose, having no regard what-ever to God or his existence. Leaving God out of the calculation, feeling no dependence upon him, or at least for the time being having apparently forgotten their depend-ence upon him, they go further in their determination. They say: "In that city to which we go we will abide a year, engage in merchandising or other traffic, and accumulate riches." They thus fix a purpose in their minds, determine just when they will engage in carrying it forward, the place of operation, how long it shall con-tinue, and the results. This all sounds very well. But one very important consideration has been neglected, some thing that seems to have been wholly banished and kept studiously out of view, taking not into account the ex-istence of God, his control of human actions, their depend-ence upon him, and thus they assert that all events are in their own puny human hands. This is irreligious, and approximates infidelity. If any one of you are so indifferent to the obligations that you owe to God, listen.

Verse 14

It is not given to us poor mortals to look into or in any wise know the future. You as mortals can make no calcula-tions as to the future, and the affairs thereof.

Your own observation is a constant reminder that in the midst of life you are in death. No man can tell when his soul will be required of him. Suddenly and unexpect-edly the call is often made, and none so powerful that they can offer resistance. The call can not be evaded or disregarded. It is peremptory, and must be obeyed, and by all mortals will be. It is even a vapor that appeareth.

This is the answer to the question, What is life? Often early in the morning we see vapory clouds floating in the sky, and while with our natural eye we behold them, we need gaze only for a moment until we discover that they are dissolving, and in incalculably short time they are entirely gone, and we see only the blue vault above us. So of human life. It is comparatively soon cut off. Life is soon over, soon gone. There is no abso-lute certainty as to the length of our days. What a most beautiful, and at the same time powerful, illustration is here by the apostle brought before us. The Holy 'Spirit seems to have labored to enforce upon the world a most important truth a truth no intelligent man or woman can afford to ignore.

Verse 15

For the reason that we know nothing of the future, and fully realizing our entire dependence upon God, we should say, If it is the will of the Lord, or if it shall please the Lord, and we shall live, we will do this or that. I understand this to mean that every determination on the part of the creature should be uttered, or if simply enter-tained having always in view our weakness and our de-pendence upon God, having in view God's will and pleasure in the premises, and not solely our own will and pleasure, disregarding our relation to him. ( Pro_16:9 ; Psa_37:23 .)

Verse 16

The reference here, I think, is to the vain boast con-tained in verse 13, wherein they asserted that to-day or to-morrow they would do certain things, having no refer-ence to God, or to God's will and pleasure, but consulting only their own arrogant will and determination. Now, having shown them their entire dependence upon God, the uncertain tenure of life, and what intelligent creatures ought to say, and the sentiments which they ought to and will entertain if guided by common sense and reason, the apostle declares that actions in disregard of these are simply sinful. He declares with emphasis that all boasting in which duty to God is not recognized, and his supremacy in the government of the world not acknowledged, is posi-tively wicked.

Verse 17

They sin who know by God's revealed will what to do, and the doing of which is to do good, and refuse to do or neglect to do it. The best reason in the world herein appears. Submission to the divine will is required, if divine favor is expected, it is and can be nothing short of rebellion. Rebellion is sin. This is unquestioned. By it the angels fell. Intelligent creatures made in the image of God can not indulge in rebellion with impunity. Let no one be deceived. God is not mocked. Especially let Chris-tians guard well all the avenues of approach, for they have to do with subtle enemy the great enemy of souls.