Bible Commentaries
James 4

Verse 1

Jas 4:1

SECTION 8
James 4:1-10

CAUSE OF CONFLICTS
James 4:1

1 Whence come wars---Following his discussion of peace in the final verses of the third chapter, the writer passes, by an easy transition, to that of war and conflict in this portion of the Epistle. In the preceding section there is a sharply drawn contrast between two kinds of wisdom, each of which is traced to its source, and its characteristics designated. Here, he points his readers to the disastrous consequences involved in following the dictates of that "wisdom" which is not from above, but which is earthly, sensual and devilish. It appears quite certain that the sacred writer has under consideration here strife, dissension, and warfare in the church, and in and betweem individuals, and that the words, "wars," and "fightings," are to be construed figuratively, although his analysis of the real causes of war is applicable to any kind of warfare, whether figurative or literal, and whether in the individual himself, between individuals, or between nations. His words were especially applicable to the situation which widely prevailed in the day when he lived. There were many bitter contentions in the world in the first century; and, the Jews, partticularly, were divided into numerous warring camps, such as Pharisees, Sadducees, Herodians, Essenes, Zealots, and the like, each of which fought all the rest with great industry and effort. And, there is ample evidence in the New Testament that converts to Christianity from Judaism often brought with them their contentious spirit and urged their views upon their brethren to the point of division. (Cf. Colossians 2:20-22.) James provides clear evidence here, and often elsewhere in his Epistle, that such difficulties were not confined to those congregations composed of people lately out of heathenism, such as the Corinthians, Galations, etc., but that among the Christians of the "circumcision," there were dissensions, divisions, and factious groups. The early church was thus by no means free of difficulty ; and, while we may properly deplore trouble in the church at any time or place, we may at least conclude that such is not peculiar to our day, and that the congregations of the apostolic age wrestled with this vexing problem. Here, James traces to their source these difficulties, and designates the real reason for them.

"Whence," (pothen), is an interrogative adverb, signifying, "from what source." Thus is raised the question, "what is the source, the origin, of war?" The word "war," from polemos here, means a quarrel, a wrangle, and denotes a prevailing state of strife as distinguished from specific conflicts designated in the second phrase of the sentence.

and whence come fightings among you?---"Fightings," from mache, denotes separate conflicts, all of which are summed up in the word "war" of the preceding phrase. War is that state or condition resulting from a series of clashes; "fightings," that which produces this state. The horror of war has long been painfully felt, and multitudes wearily and often hopelessly seek for the solution. How may war be forever eliminated is a question on the lips of millions throughout the world today. Peace is life’s greatest temporal blessing; peace with oneself, peace among men, peace in the world. It rarely exists on any of these levels. It is a tragic commentary on man’s inability to live at peace with his fellows that there has been open, armed conflict between men and nations in every generation since our Lord was here upon the earth. However, in the efforts put forth to eliminate it, men seldom seek out the real reasons therefor. This, Jam es proceeds to do in the statement which follows.

come they not hence, even of your pleasures that war in your members?---Thus, the writer answers, with this rhetorical question, the queries raised in the first part of the passage. Wars and fightings do originate in the "pleasures" which cause conflicts among our "members." The word "pleasures," from hedonon, a word designating desire and lust (the effects put for the cause), denotes the source of conflict; and "in your members," the place or sphere of it. Pleasures, as used here, means the satisfaction men seek from the senses and oftentimes the impelling desire for the gratification thereof. In this impressive passage, the writer represents pleasures as soldiers spread out among the members of the body, and using them as instruments to accomplish their ends. Often the individual is the seat of such conflict, and finds himself a battleground of conflict. Peter wrote, "Beloved, I beseech you as sojourners and pilgrims, to abstain from fleshly lust, which ivar against the soul. . . ." ( 1 Peter 2:11.) And, in the church such often occurs. The lust for power, the desire for acclaim, and the overpowering pride of opinion have propelled men into the most vicious and hurtful state of war, thus disgracing the cause of Christ, discouraging the good, and providing infidelity with one of its most effective arguments.

The desire to get, at all odds, what one does not have, but greatly desires, is at the root of most difficulties between nations and men. The acid test of life’s motives is thus provided. Is our chief concern pleasure? If yes, then in order to secure and maintain it, clashes and conflicts must inevitably arise, and nothing will be permitted to interfere with the effort. Some, indeed, become slaves to lust and pleasure, and the battleground of conflict all of their lives. Paul, in describing the status of one without the gospel, and the assurance it provides, wrote: "But I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members." (Romans 7:23.) Desire of the wrong kind will inevitably lead to conflict. Money, prestige, the desire for a place of prominence and influence are all sources of conflict ; and men frequently seek to climb up in the world on the bodies of those they have pulled down! Desire of the type condemned by James is responsible for the gravest of crimes, and men have not hesitated to commit murder to secure their coveted ends. Where then is strife? It is in the individual. Why is it there? Because of man’s desire to gratify his senses. What prompts to such desire? The pleasures derived from such gratification. What is the result of such? The writer answers in the verse which follows.

Verses 2-3

Jas 4:2-3

UNASKED AND UNANSWERED PRAYER
James 4:2-3

2 Ye lust, and have not:---The word "lust," (epithumeite, present active indicative of epithumeo, from epi and thumos, to have a strong passion for), denotes the intensity of feeling characteristic of those to whom James wrote, and explains why "wars" and "fightings" alluded to in verse 1 often arose among them. Coveting what another has, whether on an individual, national or international level, is the basic cause of war, whether such warfare be literal or figurative; and Jam es thus traces to its source the evil which results from such unlawful desire. This lust for what one does not have has led to the gravest of crimes, examples of which may be seen in David, in the matter of Bathsheba (2 Samuel 11:1), and Ahab, in the matter of Naboth’s vineyard (1 Kings 21:2-4). When desire of this character is entertained and encouraged, it becomes overpowering and the dominant feature in one’s life. In such a case, desire is the master of the soul; and the individual thus possessed is enslaved and helplessly propelled to the very vortex of sin. Here, indeed. is the test by which all of us may easily and accurately determine the principle by which our lives are governed. May we truly say, "Thy will be done;" or, "My desires be satisfied ?" It should be remembered that the rich man of Luke 16, was not charged with serious crimes against man or God; it is not affirmed of him that he engaged in bad things; he is said to have had hi:; good things here; yet, he was rejected because fleshly gratification and the love of things material were the dominant factors of his life. He who wottld gain heaven must sacrifice the things of the world. We must choose whether to have our good things here, or hereafter ; we cannot have them both here and hereafter!

These particularly in the mind of James when he wrote, despite their burning desire, did not obtain the things which they coveted. And why did they not? The answer is that they did not seek for the things for which they might properly ask God. Here, we meet with another vital test in the realm of religion. When (aced with the necessity of deciding whether any given act is open to participation for the faithful Christian, one need only ask, Will God approve? Seldom is it difficult to find the answer to this question. And, where any doubt whatever exists, it is the part of prudence to refrain. The devoted disciple will not attempt to force the Scripture into support of his position; he will seek only to be sure that his position is on the side of Scripture! These of whom James wrote, notwithstanding their intense desires, and the efforts expended to realize them, were without that upon which they had set their hearts.

ye kill, and covet, and cannot obtain:---This statement, insofar as it refers to murder would best be construed as figurative; it is most unlikely that James intended to charge wholesale murder upon the people to whom he wrote. If the word "kill" is to be interpreted literally, then the writer was describing the situation which normally follows when men are influenced by evil desire. What James appears to mean here is that the motive which urged them on was murderous in its nature, and the disposition which leads men to murder. A further difficulty arises in the order of words here which, on the surface, would appear to be transposed, inasmuch as killing is regarded as a more serious crime than coveting. Why "kill and covet," rather than "Covet and kill?" A simple solution is to be found in the rearrangement of the punctuation of the passage, thus making it to read,

"Ye lust, and have not!
Ye kill;
Ye covet and cannot obtain. "

In which case, killing whether literal or figurative, is thus shown to be the result of improper desire and the failure to obtain that thus coveted; and avoided is the inversion which the punctuation of the ASV (uninspired, of course), creates.

"Ye kill," (phoneuete, present active indicative of phoneuo, to murder), is literally, "You engage continuously in killing," and thus indicates that such was the constant practice of this people. But, even this did not secure for them that which they so passionately wanted. "Ye kill, and covet, and cannot obtain."

ye fight and war;---A constant state of conflict prevailed from their efforts to satisfy desire, yet this failed to accomplish their aims. James thus vividly and impressively describes the vicious circles into which these people were caught. They passionately desire things they ought not; to satisfy the desire, they maintain a constant state of strife and warfare; but, this does not obtain for them their wants. Verse 2, is thus in close connection with verse 1, and denotes the relationship obtaining between desire and confiict. The latter is the result of the former, and its inevitable fruit. Where improper desire obtains, there will be strife. Thus shown is the certain consequence of choosing pleasure to the neglect of God. The Bible abounds with illustrations indicating the fatal consequence of such a choice. Among them are Cain, Baalam, and the Israelites in the wilderness.

ye have not, because ye ask not.-From this section we learn that there are not only unanswered prayers, there are also unaskrd prayers! It is evident that proper desire may be experienced and satisfied by praying to God who alone can supply the soul’s innermost need. There are some things it is entirely proper for us to have; God wants us to have them; and he freely bestows them upon those who ask. Some seek to secure to themselves the things they want and perhaps need by methods which avoid God; and thus often fail to have such, not because they are forbidden to them, but because they simply do not go to the right source for them. We must, of course, (a) desire the right things; (b) we must ask God for the things which he graciously has for us (James 1:5); (c) and we must have confidence that he will hear and answer our petitions (1 John 4:14-15). God will answer the prayer of the penitent (Luke 18:14), the cry of the righteous (Psalms 34 : lS), and those who keep on asking for their needs (Matthew 7:7). Here, indeed, is indisputable evidence of the efficacy of prayer. In its effectiveness James believed implicitly, and was, by the Holy Spirit, led to pen one of the strongest statements in Scripture regarding it: "The supplication of a righteous man availeth much in its working." (James 5:16.) "Ye ask not," in our text, is in a construction where the action is performed in behalf of one’s own self; and thus indicates a disregard for that which would be for their good were they to follow the Lord’s way. They would not pray for legitimate needs; therefore, God would not give them such; and they could not obtain them in other ways. Men who disregard God and seek by shortcuts, as did Esau, to obtain that which God will, under proper circumstances, bestow, must always find the satisfaction for which the heart sighs just beyond reach. Thus, the right way to obtain anything we need is to ask God for it; and, when we have so done, and the petition is not granted, we should conclude that God does not regard the object as necessary for our need; or, that he intends to give us something far better late.

We learn here, (1) those of whom James wrote were guilty of lust, murder, covetousness, fighting and strife. Though continuously torn by overwhelming desires, they failed to obtain that which they wanted; though they coveted that which others possessed, they did not obtain; and (2) their lives were consequently barren and prayerless. It should be observed that each of the clauses of verse 2 is closely related in meaning: They wish for that which they do not have; they seek to obtain it improperly and by force and this results in strife and war. The desire to possess those things which they did not have led to sin, even as it does today. There are two reasons assigned why they did not have the things which they needed: (I) they sought for them in sinful fashion; (2) they did not ask God to give them needed blessing. Jesus has promised us such things as we need, when we ask for them in the right manner (Matthew 7:7; Matthew 21:22) ; and if these results do not follow our prayers, it is because (a) we do not pray properly; or (b) because, as in this case, we do not pray at all. Let us remember that some prayers are unanswered; others are unasked. We should, of course, want only the things God wants us to have, and to ask him for no others. In this manner alone may the heart’s deepest needs be realized.

3 Ye ask, and receive not,---Some, among those of whom Jam es wrote did not recieve, because they did not ask; others asked but did not receive. If we are disposed to be shocked by the suggestion that men may be lustful, covetous, murderers (at heart) and constant wranglers and, at the same time, be given to prayer, we need only to recall that it is not unusual for men to invoke the blessings of God upon them, though engaged in the most highhanded wickedness. In medieval times particularly, multitudes of people were slaughtered in the name of religion; and campaigns were launched on the pretense of doing God’s will. "Woe unto you, scribes and Pharisees, hypocrites! for ye build the sepulchres of the prophets, and garnish the tombs of the righteous, and say, If we had been in the days of our fathers, we should not have been partakers with them in the blood of the prophets. Wherefore ye witness to yourselves, that ye are sons of them that slew the prophets. Fill ye up then the measure of your fathers. Ye serpents, ye offspring oi vipers, how shall ye escape the judgment of hell? Therefore, behold, I send unto you prophets, and wise men, and scribes: some of them shall ye kill and crucify; and some of them shall ye scourge in your synagogues, and persecute from city to city: that upon you may come all the righteous blood shed on the earth, from the blood of Abel the righteous unto the blood of Zachariah the son of Barachiah, whom ye slew between the sanctuary and the altar." (Matthew 23:29-35.) "They shall put you out of the synagogues : yea, the hour cometh, that whosoever killeth you shall think that he offereth service unto God." (John 16:2.)

Our Lord said, "For where thy treasure is, there will thy heart be also." (Matthew 6:21.) If our interests are largely centered in the things of the earth, we will be disposed chiefly to seek for such things; and, if we pray at all, to pray for them. These of whom James wrote were motivated by the desire for material things; and jealousy, envy and strife characterized them in the search. From this we learn that it is quite possible for those who have obeyed the gospel to give attention to the wrong things in their quest for happiness. Jesus said, "But seek ye first his kingdom, and his righteousness; and all these things shall be added unto you." (Matthew 6:33.) The word "added," in this passage is, from the Greek word prostithemi, the meaning of which is very near our Southern provincialism, to boot, something thrown in extra to make the bargain more attractive. Jesus thus promises us that if we put his affairs first he will give us our material needs to boot, in addition to our salvation! Ve are assured that God will answer the prayers of his people. Jesus said, "Ask, and it shall be given you ; seek, and ye shall find; knock, and it shall be opened unto you; for every one that asketh receiveth; and he that seeketh findeth ; and to him that knocketh it shall be opened." (Matthew 7:7-8.) We must, however, understand that these promises are conditioned on (a) asking for the right things, (b) in the right way, and (c) from right motives. The verb aiteite, "ye ask," means to request, to beg; and is the usual word where one, consciously inferior, makes a petition to one regarded as superior. (Acts 12:20; Matthew 7:9; 1 John 3:22.) It is of significance that our Lord never used this term in his petitions to the Father in behalf of the disciples; his approach was on the basis of a Son before his Father.

One may, however, ask for the right things, and the prayer still be improper because of wrong motives. These of whom James wrote asked, but in the wrong fashion.

because ye ask amiss,---(dioti kakos aiteisthe, because ye ask evilly.) Here, the verb aiteo, to ask, is in the middle voice, to ask for one’s self. We thus learn that where selfishness is involved petitions to God are fruitless. God will not grant a request the purpose of which is to satisfy selfish desire. "Amiss," (kakos) designates that which is base or mean. To ask amiss is, therefore, to be influenced by low, mean, selfish considerations. This is a general statement explaining why those of whom James wrote did not receive that for which they prayed; in the statement which follows in the text the reason why their petitions were regarded as improper is indicated.

that ye may spend it in your pleasures.---(Hina en tais hedonais humon dapanesete, a purpose clause, introduced with hina, the verb of which is dapanesete, aorist subjunctive, signifying to consume wastefully, to squander.) Thus, that which is to be used by us for purely selfish gratification is, by our Lord, regarded as squandered, wasted; and, obviously, God is not going to give us that which is to be wasted! "Pleasures," here is the same word as that occurring in verse 1, and means desires of a fleshly, sensual nature, satisfied. Whether, therefore, God grants a petition for health, wealth, the ability to serve, depends on the motive which prompts such a petition. It is possible for one to pray for ability to serve others when the chief reason for the desire is not the welfare of man, but lust for power, fame, notoriety, etc. God will not answer such prayers, because they are evilly motivated. Those who thus ask, ask amiss.

It is vitally important that we be impressed with the realization that God will not hear and answer a prayer which has, as its chief motive, the gratification of fleshly desire. Such appears to have been the design of those to whom James refers in our text. This does not mean that God will never hear and answer a prayer involviµg material matters. The inspired writer does not rebuke his readers for asking God to prosper them materially. It is the motive which determines whether such a prayer is proper or not. If we ask in order that we may consume the blessings upon our lusts, he will not hear. If it is for our welfare, or the welfare of others and the cause of Christ it is in order for us so to pray. John prayed that his friend Gaius "in all things" would "prosper and be in health," even as his "soul prospereth." (3 John 1:2.) We are thus encouraged to bring our temporal needs to the Lord, with the assurance that if such are for our good he will bestow them freely and graciously.

We must, however, examine our motives with extreme care, for it is difficult for us to separate our needs from our desires, and to feel that the design is the former, when it is, in reality, the latter. Prayer is a marvelous privilege of every faithful child of God, and ought to be utilized regularly. We must always remember that there are well defined conditions with which we are to comply, if we may properly expect an answer. Those of whom James wrote did not obtain an answer to their petitions because they asked "amiss," (evilly, from wrong motives.) When petitions are conceived in greed, and expressed hypocritically, God always turns a deaf ear. Only those prayers which have as their aim the glory of God, the advancement of his cause, and the genuine well being of his followers, ascend to the throne of grace, and bring a blessing. Our prayers reveal, in striking detail, and great accuracy, the character of our hearts to ourselves, to others, and to God.

Verses 4-6

Jas 4:4-6

GOD VERSUS THE WORLD
James 4:4-6

4 Ye adulteresses,-(Moichalides, feminine form of moichoi, adulterers.) It would appear that the reference to "adulteresses" here is to be regarded as a figurative one, as the word "kill" is similarly used in verse 2. It is unaccountable that James would omit reference to the men involved and direct his condemnation to the women only, if the reference is to be taken literally. The figure of marriage, to indicate the relationship of men to God, is of frequent usage in the Scriptures; and the Old Testament abounds with references to Israel as the wife of Jehovah (Psalms 73; Isaiah 57; Ezekiel 23; Hosea 3.) In the New Testament, Christians are represented as married to the Lord. "Or are ye ignorant, brethren, (for I speak to men who know the law), that the law hath dominion over a man for so long time as he liveth? For the woman that hath a husband is bound by law to the husband while he liveth; but if the husband die, she is discharged from the law of the husband. . . . Wherefore, my brethren, ye also were made dead to the law through the body of Christ; that ye should be joined to another, even to him who was raised from the dead, that we might bring forth fruit unto God." (Romans 7:1-4.)

Thayer, the Greek Lexicographer, says of the word, "As the intimate alliance of God with the people of Isarel was likened to a marriage, those who relapse into idolatry are said to commit adultery or play the harlot (Ezek. 15:16; 23: 43); hence 1noichalis is figuratively equivalent to faithless to God, unclean, apostate. (James 4:4.)" Paul uses this same figure in his reference to the church in its relationship to Christ: "Wives, be in subjection unto your own husbands, as unto the Lord. For the husband is the head of the wife, as Christ also is the head of the church, being himself the saviour of the body. But as the church is subject to Christ, so let the wives also be to their husbands in everything. Husbands, love your wives, even as Christ also loved the church, and gave himself up for it: that he might sanctify it, having cleansed it by the washing of water with the word, that he might present the church to himself a glorious church, not having spot or wrinkle or any such thing; but that it should be holy and without blemish. Even so ought husbands also to love their own wives as their own bodies. He that loveth his own wife loveth himself: for no man ever hated his own flesh; but nourisbeth and cherisheth it, even as Christ also the church ; because we are members of his body. For this cause shall a man leave his father and mother, and shall cleave to his wife ; and the two sha11 become one flesh. This mystery is great : but I speak in regard of Christ and of the church." (Ephesians 5:22-32.)

A woman who is an adulteress is unfaithful to her husband: hence the disciples who exhibit friendship for the world demonstrate unfaithfulness to God and are, therefore. figuratively guilty of adultery. The writer evidently used the feminine form of the word in order to impress upon his readers the fact that Christians are espoused to the Lord, and thus are in the relationship of a wife to him. Such indeed Paul affirms in 2 Corinthians 11:2 : "For I am jealous over you with a godly jealousy; for I espoused you to one husband, that I might present you as a pure virgin to Christ." That the American Standard Translators regarded moichalides (adulteresses) to be figuratively used in this instance is evident from the marginal reading, "That is, who break your marriage vow to God."

know ye not that the friendship of the world is enmity with God ?--- "Know ye not," ( ouk oidate) is an appeal to their sense of reflection. The ordinary sense of perception should have led them logically and unerringly to the conclusion that one cannot be a friend of the world and of God at the same time. So foreign are the characteristics of the one to the other that there can never be harmony or concourse between them. Is one a friend of the world? He is then an enemy of God. Friendship with both is impossible. That this fact, so obvious to the discerning, is obscured in the minds of multitudes of people today, evidences the benumbing effect of sin, and demonstrates the fact that men, by their indulgence therein, lose their sense of values, and become unable to reason in that realm correctly. Proper discernment is essential to noble living, and is frequently enjoined in the sacred writings. "But solid food is for fullgrown men, even those who by reason of use have their senses exercised to discern good and evil." (Hebrews 5:14.) "And this I pray, that your love may abound yet more and more in knowledge and all discernment, so that ye may approve the things that are e.wellent; that ye may be sincere and void of offence unto the day of Christ." (Philippians 1:9.) Individuals whose sense of sin is blunted, frequently insist that they see no harm in participation in worldly matters; and, it is likely that they do not. But, neither does a blind man see the sun which, in all its brilliance, apparently moves along the vaulted sky; but, this does not mean that because such a one is unable to see it, the sun is not there! It is sad when people persist in the practice of sin; more tragic still when they lose, through such participation, their ability to distinguish between right and wrong, and are without any sense of moral values.

There is significance in the fact that James uses the verb oida which means to know by reflection, instead of the common word ginosko, to know by observation. Proper discernment of sin does not require participation therein; one may know its character and fruit by reflection. It is not necessary to imbibe poison in order to know its devastating effect; nor does one have to take potions of human philosophy to know the deadly character thereof. We have only to reflect on the sad cases of those formerly among us who have succumbed to its fatal effects and are Jost to the cause of Christ, to realize that the same tragic results may follow from our participation.

That which James would have his readers avoid is "the friendship of the world." The Greek phrase is he philia tou kosmou; and the love indicated here is warm, emotional, selfish. Those thus described are in love with the world; on it they have set their affections; and in it they find their chief delight. The word philia also denotes common interests. Two men, for example, find the same hobby interesting and exciting; this interest in a common matter creates between them a common interest, and they thus become fast friends. Thus, a friend of the world is one whose interests are worldly and who, therefore, loves the world. This disposition is straitly forbidden to all who would be acceptable to God. John warned: "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh and the lust of the eyes and the vainglory of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof_ : but he that doeth the will of God abideth forever." (1 John 2:15-17.) The world hates those who are not of it (1 John 3:13), its domain is that of Satan (1 John 4:4), and his spirit permeates it (1 John 5:19).

The word "world" (kosmos) in our text is variously used in the New Testament to denote the material universe; the external framework in which we live ; the earth and, in a moral and ethical way, those who are alienated from God because their hearts are centered in things below, and not in things above. (Colossians 3:14.) It is in this latter sense that it is used here, and repeatedly elsewhere in the Scriptures. Jesus used it in this sense when he said, "The world cannot hate you; but me it hateth, because I testify of it, that its works are evil." (John 7:7.) In this sense, the word appears in John’s writings more than one hundred times. It is made to stand for, and to represent, all that is opposed to God in a spiritual and moral sense.

Obviously, the word "world" does not; as used here, embrace the visible creation which is the handiwork of God (Psalms 19 : lff) and which bears in its structure irresistible evidence of God’s goodness, greatness and glory. We are not forbidden to appreciate, and entertain regard for those features of the earth which commend themselves to the eye, and which evoke appreciation such as forest, river, sea and mountain; the word indicates an order which has Satan as its chief ruler (John 14:30), which lies in the power of that evil one (1 John 5:19), and which, with all of its lust, must eventually pass away (1 John 2:17). It is the order of evil, as opposed to the realm of good over which Christ reigns, that we are not to love, to have no fellowship with, but vigorously to oppose and expose! (Ephesians 5:19.)

The friendship of the world "is enmity with God," ( echthra tou theou), is a state of enmity, hostility, war with God, inasmuch as those in love with the world have, by this very fact, arrayed themselves against God. But for the friendship which these to whom James wrote entertained for the world, there would not have been the strife, factions, and wars among them; it was because of their inordinate love of the material that they were in conflict with the spiritual. It is ever thus. Those whose chief delight is in the participation of things of the world, and who seek to obtain more and more oE the material affairs of the world in order the more to indulge therein, find themselves in conflict with others similarly motivated with consequent strife and war. To live in such fashion is to be in violation of the marriage vow each takes with God in becoming a Christian; those who consort with the world thus evidence their unfaithfulness to God. To further the figure, it is impossible to be brides of Christ and of the world at the same time Jesus said, "No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to one, and despise the other. Ye cannot serve God and mammon." (Matthew 6:24.) It is no credit to men that they have often sought to maintain friendly relations with God and the world; and, frequently in the past, and perhaps in the present, crimes of greed have been, and are being, committed, and a portion of the ill-gotten goods then piously tendered to God, as if this "gift" justified such action. "Nevertheless even of the rulers many believed on him: but because of the Pharisees they did not confess it, lest they should be put out of the synagogue : for they loved the glory that is of men more than the glory that is of God." (John 12:41-42.)

Whosoever therefore would be a friend of the world---A conclusion drawn from the preceding premises. "Whosoever," is comprehensive of the whole. Anybody, everybody, all of us are embraced. To be a friend of the world, or to attempt such friendship, is to cast oneself in the role of an enemy of God. The phrase, "would be," is highly significant. It is translated from the word boulethei, first aorist passive subjunctive of boulomai, to purpose, to will. This evidences for us the fact that one need not actually participate in the things of the world in order to be worldly ; the purpose, the will, the desire to do so (whether realized or not), constitutes worldliness in the eyes of God. It hence follows that worldliness is a state of mind as well as a manner of life, and is so regarded by the Lord. It is quite possible that people may, from various considerations, refrain from a life of worldly activity; but, if the desire, the wiU, the inclination is there, such are worldly. The aorist tense, point action, indicates that the will to be worldly is a definite act influencing the after life. How may we know when one is a friend of the world?

While it is impossible to probe the hearts of others and to know the innermost motives which influence them, it is nevertheless true that the friends of the world are easily recognized by their dispositions and acts. One is an obvious lover of the world who finds greater delight in the association of worldly people than with those who are followers of the Christ; who experiences greater pleasure in frequenting those places which are sinful and secular, rather than the assemblies of the saints; and, who promotes those things which are of the world in lavish fashion, while giving a bare pittance of his means into the service of the Lord. To be thus engrossed in the ways of the world, however pious such may at times appear, is to exhibit a worldly disposition, and to fall under the condemnation of the Lord. Those who take their stand for the world, in this very act take their stand against God! When the world is permitted to come into the heart, God is thereby crowded out.

maketh himself an enemy of God.---The phrase, "maketh himself," in the American Standard Version, and simply "is" in the King James’ Version, is from the Greek kathistatai, likely the middle voice of the verb, present tense, indicative mood, thus signifying that such a one constitutes himself the enemy of God. That is, by his once-for-all decision to fix his affection on the things of the world, he makes himself an enemy ( echthros, an adversary) of God. One does not have to declare war against God to make oneself an enemy of deity. To consort with God’s enemies, to lend aid and comfort thereto. is sufficient to put oneself into a state of alienation from him. Thus is made clear James’ teaching in this entire section of the Epistle. The people are styled "adulteresses," because they were consorting with the world-an act of unfaithfulness to God-and hence in violation of their marriage vow which they took when they became his followers. It is vitally important, in the light of these sobering facts, for all of us to search our hearts and properly evaluate our motives to determine whether we are disloyal to God by any undue affection for the things of the world. If there is any trace of such affection, we should speedily purge ourselves of every semblance thereof, and henceforth enthrone the Lord Jesus Christ there. We shall have no difficulty in ascertaining the status of our hearts. Every discerning person knows whether the church or the world claims his chief interest; and can, with ease, determine on which his heart is fixed. How horrible for one who professes to be a follower of Christ actually to be an enemy of God! For all such a day of destruction awaits. Not infrequently men deliberately abandon him for the evil one. "Demas forsook me, having loved this present world." (2 Timothy 4:10.) How shall we avoid the destiny which shall inevitably come upon all such? "If then ye were raised together with Christ, seek the things that are above where Christ is, seated on the right hand of God. Set your affections on the things that are above, not on the things that are upon the earth. For ye died, and your life is hid with Christ in God. When Christ, who is our life, shall be manifested, then shall ye also with him be manifested in glory!" We are "raised" with him when we come forth from the baptismal waters to walk "in newness of life." (Romans 6:1-4.) If we live faithfully the remnant of our days upon the earth, we shall indeed be manifested (made known) as his, and also to be revealed with him "in glory." For such a marvelous anticipation we can indeed well afford to labor and to wait.

5 Or think ye that the Scripture speaketh in vain?---The phrase, "Or think ye," (he dokeite), means "does it seem to you . . . ?" "Are you of the opinion of . . . ?" "Do you suppose. . . ?" "Vain," in the text, from the Greek word kenos, signifies that which is empty, valueless, void of significance; hence, the import of the passage is, "Do you suppose that what the Scripture says about friendship of the world being enmity toward God is meaningless and void of significance?" What scripture?

The word graphe (scripture), in the text, occurs more than fifty times in the New Testament; and, unless this is an exception, it always refers to the books of the Old Testament. (Matthew 21:42; Matthew 22:29; Matthew 26:54; Matthew 26:56; John 2:22; John 5:39; John 7:38; John 7:42.) Yet, there is no specific passage in the Old Testament which verbally asserts that which James affirms. There are statements which resemble it, and which mean much the same things as his statement; and, it is highly probable that the writer refers to one of these; or, indeed. to all of them, in principle. In which case, the meaning would be: "Do you suppose that the general teaching of the scripture is without significance in this matter?" (Genesis 6:3-7 : Exodus 20:5; Deuteronomy 32:1-21; Job 5:12; Ecclesiastes 4:4; Proverbs 27:4.) Thus understood, and properly so, the difficulty which many expositors have seen in this passage vanishes. James’ question, in effect, is : "Are you disposed to think lightly of the teaching of the word of God in this matter, and to regard it as an insignificant thing? Are you of the opinion that the words of scripture are idle threats and empty warnings?" The sacred writers have straitly forbidden the worship of idols (Deuteronomy 5:20; 1 Samuel 7:3), and have condemned all participation with those of the world who would, by their teaching and practice, seduce you. Do you imagine these warnings to be no more than empty utterances?" The Old Testament taught this principle by example also; and the history of the Israelite nation is an impressive lesson in the folly and tragedy of participation in things of the world.

Personality attributed to the Scripture is not unusual in the New Testament. "The scripture speaketh..." is a familiar phrase. Compare Galatians 3:8; James 2:23.

Among those to whom James wrote were many Jewish Christians. These people, raised to respect the Jaw and the prophets from earliest childhood, would regard this appeal to the highest authority they had formerly recognized with great respect. It is significant that Jam es, himself inspired, appealed to the Scripture in support of his affinnation. All truth is one, and always harmonizes. This was not an unusual practice of New Testament writers. (Galatians 3:8 ; Romans 8:36; Hebrews 8:5.) The Holy Spirit, who directed the writing of both Old and New Testaments, did not contradict himself in either. We deplore the disposition current in some circles today to regard the Old Testament as an inferior document, and as containing sentiments which "sanctifed common sense" cannot fully endorse. James did not need any particular passage to illustrate the doctrine he was led to teach by the Spirit which motivated his pen. The principle to which he alludes is taught repeatedly in both Testaments. The statement was by him doubtless put in question form for emphasis, signifying, "The scripture does not speak in vain when it declares that the friendship of the world is enmity with God." Some, among his readers doubtless felt that this affirmation was a bit overdrawn; and were thus disposed to excuse some participation in the world and in worldly things on the ground that minor activity in this area was not spiritually unhealthy. James would have them know that his affirmation is in harmony with the tenor of teaching through Scripture.

Doth the spirit which he made to dwell in us long unto envying?---There is, perhaps, no more difficult passage in the Epistle. There are problems involving (a) the text; (b) the translation; (c) the punctuation; (d) the meaning. Those interested in a detailed discussion of the more critical aspects of the passage will need to consult a variety of sources, to obtain any real and substantial aid thereon, such is beyond the confines of a single volume commentary. We shall limit our efforts to the exposition of the meaning of the passage.

The statement is rhetorical, and in question iorm for emphasis. "Doth the Spirit which he made to dwell in us long unto envying," means, "The Spirit which he made to dwell in us long unto envying." These questions arise, (1) What is the Spirit to which reference is made? (2) What is meant by the phrase, "Which he made to dwell in us?" How does the Spirit, "which he made to dwell" in us, "long unto envying?" Why does the Spirit thus long unto envying? Answers to these questions will enable us to gain a clear concept of the passage in its entirety.

What is the "spirit" to which James refers: The Holy Spirit, or the human spirit? The American Standard Translators believed it to be the Holy Spirit, and thus capitalized the word in the text; the King James Translators thought it referred to the human spirit, hence used the lower case "s." The Greek is pneutna (spirit), and inasmuch as there is no capitalization, as we follow today, in the Greek texts, this problem cannot be solved by an appeal thereto, and the answer must be sought in an examination of the passage itself. We shall, therefore, decide this question later.

What is meant by the phrase, "Which he made to dwell in us?" "He," is of course, God; "us," refers to Christians in general; ’’to dwell," means to abide, live, have one’s abode; thus, the significance of the statement is that God caused to live within u;, that which he earlier designates as the pneuma, the spirit.

How does the pneuma (spirit) which he made to dwell in us, "long unto envying?" To answer his question, another must be raised and answered. what is meant by the statement "long unto envying?" The Greek is pros phthonon epipothei, literally, "to envy yearns." The King James Translators rendered the phrase, "lusteth to envy," and, in the margin. for envy put "enviously." The American Standard Translation has these marginal readings: "The Spirit which he made to dwell in us he yearneth for even unto jealous envy." "That Spirit which he made to dwell in us yearneth for us even unto jealous envy." Whether the passage be rendered, "The spirit which dwells in us to envy yearns," or "The spirit which he made to dwell in us to envy yearns," depends on a variation in manuscript reading, and sheds little light on the significance of the passage itself. Whatever the correct MMS reading, the passage alludes to a spirit, a spirit which dwells in us, a spirit which to envy yearns. How the spirit "to envy yearns" must be determined by the meaning of "to envy," and "yearns." The phrase, "to envy," signifies to be covetous, to be influenced by a selfish desire for what others have--a passion which drives men to the gravest of crimes in order to obtain that which they yearn for. "Yearns," means to look upon with desire. Thus, the pharse, "to envy years," means to covet with great desire.

Why does the spirit, which is in us, covet with great desire? Men in the flesh, and motivated by fleshly inclinations are often prone to look with envious hearts upon those who enjoy greater prosperity than they possess; and covetously to desire the possessions of others. This disposition often leads them to hate their fellows, to attempt to obtain from them, by what ever means necessary, those things upon which they have fixed their hearts. Often people are exceedingly jealous of the possessions and attainments of others, and they desire to acquire that which others have, though they have no right thereto. Whether they are successful in this effort or not, their hearts are filled with envy, jealousy, covetousness. Such seems to have been the condition characteristic of many of those to whom James wrote. This disposition led to the commission of the crimes enumerated in the earlier part of the chapter. (Verses 1-4.) The writer had emphasized the sinfulness of all such; had shown that the general teaching of the Scripture forbids friendship with. the world, and charged that the spirit which God placed in them was exercising itself to envy. We thus regard the passage to be declarative and not interrogative; the "spirit" (which to envy yearns) to be the human spirit, and not the Holy Spirit; the words, envy and yearns to be· taken in their ordinary sense, and thus believe the passage to teach: "The spirit which is in you is a covetous and envious one." We must reject the view of most denominational expositors that the spirit here designated is the Holy Spirit, the third person of the Godhead, and that God or the Holy Spirit is enviously jealous of us, for whatever reason, on the ground that it is incredible to us that the writer would affirm of deity that which he had earlier so severely condemned in men. If, as indeed it is, that envy and jealousy are wrong in man, we cannot believe that James intended to assert that such are characteristic of God.

It is to this passage that all advocates of the theory of a personal indwelling of the Holy Spirit (in the church and out of it) appeal in an effort to sustain the view that the Holy Spirit actually and literally dwells in Christians. We have seen (1) a more reasonable view of this passage in that the pneuma (spirit) is the human spirit, and not the divine one. (2) We shall now show that the conclusion deduced from it, and other passages, that there is a personal, actual, literal presence of the Spirit in man, is equally unsound. It is not surprising that such a view is advocated by those who believe in a direct operation of the Holy Spirit-independent of, and apart from the word of truth-upon the heart of the sinner; it is, however, amazing that there are those who subscribe to the doctrine of the all-sufficiency of the Scripture in conversion and edification would so do. Ten years ago, in our commentary on the Epistles of Peter, John and Jude, we penned the following comments on this matter, and we would not change one sentiment thereon today: " ’Hereby we know that we abide in him and he in us, because he hath given us of his Spirit. And we have beheld and bear witness that the Father hath sent the Son to be the Saviour of the world.’ (1 John 4:13-14.) As a token by which we may know that we abide in him and he in us, he has given us ’his Spirit,’- the Holy Spirit. But how does the presence of the Spirit in us supply evidence of such an abiding presence? The first frnit of the Spirit is love: ’But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, self-control ... .’ (Galatians 5:22-23.) How may we know that the Spirt dwells in our heart? Because we love God and one another! Why does this love dwell in us? ’And hope putteth not to shame; because the love of God hath been shed abroad in our hearts through the Holy Spirit which was given unto us.’ (Romans 5:5.) . . . ’We thus learn that the Spirit has been given; that through this divine person love has been shed abroad in our hearts. But how is the Spirit given to us? Paul inquired of the Galatians: ’This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?’ (Galatians 3:2.) This is a rhetorical question, put in this manner for emphasis. The meaning is, ’Ye did not receive the Spirit by the works of the law ; ye received the Spirit by the hearing (marginal reading, message) of faith.’ How does faith come? ’So then belief (faith) cometh of hearing, and hearing by the word of Christ.’ (Romans 10:17.) Paul’s affirmation is, therefore, that the Galatians received the Spirit through hearing the word or message of faith-that is, the gospel. The word of truth-the gospel-is the instrument by which the Spirit exercises his influence on both saint and sinner. Thus, as one receives the truth into his heart and allows it to motivate his life he is, to this extent, motivated and influenced by the Spirit, and enjoys his abiding presence. This is, of course, not to be interpreted as meaning that the Holy Spirit is the word of truth; the Holy Spirit uses the word of truth as the medium by which he influences; and his influence is limited to this medium. The Spirit prompts love for others through the instruction which he has given in the Scriptures.

The Epistles of John are filled with instruction touching the duty of children of God to love one another, as indeed, much of the New Testament. If it is the Spirit, independent of the word of truth, which produces such love, why was such instruction given? Why, indeed, is there teaching on any theme if all faithfu] children of God, then and now, possess a measure of the Spirit from which they derive (independently) such instruction? The question is not, Do children of God possess the Spirit? this, the verse before us and numerous others (e.g., Romans 8:9; Galatians 4:6), affirm. Neither is it, Are children of God influenced by the Spirit today? This, too, the Scriptures abundantly assert. The question is the manner or mode of such indwelling, and not the fact of it, which we raise. This Paul settles in the rhetorical question alluded to above. The only impact of the Spirit on the heart of either alien or Christian is by means of the word of truth. Unfortunately, some brethren, while denying the direct operation of the Holy Spirit on the alien sinner, contend for just such an immediate and direct operation on the Christian following his baptism. The only difference between the positions is the time when the operation occurs. The denominational world contends for a direct operation on the sinner in order to his conversion; those who hold to the view of a personaJ and immediate in dwelling of the Spirit in the Christian, maintain that the operation of the Spirit is immediately following conversion. The one is as untenable as the other, and both wrong. The Spirit dwells in the heart of the Christian; the Father and Son, likewise; with reference to the latter, it would be absurd to contend that this indwelling is literal, actual, in their own persons. But, because the denominational idea of a mysterious, incomprehensible, intangible being as the Holy Spirit is alleged to be has been adopted in some circles, brethren have allowed themselves to fall into such an error respecting the Holy Spirit." (A Commentary On The Epistles of Peter, John and Jude, pp. 299-301, by Guy N. Woods, published by the Gospel Advocate Company, Nashville, Tennessee, 1954.)

"And hereby we know that he abideth in us, by the spirit which he gave us." This verse declares, (1) God abides in us ; (2) we have knowledge of his abiding presence; (3) we possess this knowledge by the Spirit which he has given. It should be observed that it is not the manner of entrance nor the mode of the Spirit’s dwelling which is here referred to, but the fact of it. The Spirit assures of approval by motivating its possessor to do those things which enable the Father and the Son to abide in us. IE it be asked how the Spirit does this, the answer is, Through the word of God, the only motivating force in immediate contact with the individual. Neither here nor elsewhere do the Scriptures teach a direct operation of the Holy Spirit, either before or after conversion. It is as erroneous to assume an irrunediate impact of the Spirit on the Christian’s heart as it is to argue similarly with reference to such impact on the sinner’s heart. The fact of the Spirit’s indwelling is often affirmed in the sacred writings. The manner or mode of such is an entirely different question. The two are not always distinguished; and the result is, a prepossession for some theory thereon creeps easily into our exegesis and colors our explanation, if we are not careful. The fact that the Scriptures assert that the Spirit dwells in the Christian does not justify the conclusion that this indwelling is personal, immediate, and apart from the word of God. Christ is in us (Colossians 1:25); From this we do not infer that in some mysterious, incomprehensible way he has, in his own person, taken up an abode in us. Why should we fall into a similar error with reference to the third person of the Godhead-the Holy Spirit? (Ibid, p. 286.)

6 But he giveth more grace.---(Meidona de didosin charin, "moreover, he gives greater grace.") The antecedent of "he" ie.; God, the one who makes the spirit (created it) to dwell within us. God gives greater grace. Why does he give us grace, and why is it described as greater grace? It is as if those to whom he penned the preceding passage had said, "You have correctly described our situation; and, it is very true that we are disposed to be lustful and envious, but this disposition is in our innermost parts, being exercised by our spirits. Is it not then our situation hopeless and helpless?" James’ answer is, "No. Granting that such is your situation, there is no compelling reason for you to yield to such desires, because there is grace to assist you, sufficient grace to meet your needs, grace greater than the temptations which pull you down." This statement is reminiscent of that in Romans 5:20 : "And the law came in besides, that the trespass might abound ; but where sin abounded, grace did abound much exceedingly : that, as sin reigned in death, even so might grace reign through righteousness unto eternal life, through Jesus Christ our Lord." Or, as the King James’ Translation has it, "Where sin abounded, grace did much more abound." Grace always outdistances the need, and is sufficient for whatever situation it is supplied. There is a contrast implied between envy and grace. Envy possesses the heart of weak and vascillating men; God’s grace is ever available to assist them in triumphing over their temptations. It is not without much significance (and the thought should cheer our hearts) that the verb "giveth," (didosin) is in a construction in the Greek text which suggests continuous action. God keeps on giving grace to help us resist the allurements of Satan all of our lives! And, the verb itself etymologically denotes a gift that is freely bestowed. God graciously, continuously and abundantly bestows upon us grace greater than any need we may possess. If God requires of us complete surrender of the world and its evil affairs, he rewards us with a superabundance of the riches of grace involving matters which the world could never possibly provide.

Wherefore the scripture saith,---(Dio legei, literally, "Wherefore it saith ... ") The subject of the Greek verb is understood, and must be supplied. The Translators thought the pronoun refers to the Scripture, and thus rendered it; others have thought that the proper name, God, should be supplied, with the rendering, "Wherefore God said. . .. " Whichever rendering is right, the meaning of the entire statement is the same. The conjunction dio, translated "wherefore," means "for the reason," "because of this," "on this account," and denotes the condition on which God will bestow the greater grace mentioned previously. Again, to support his own premise with a quotation regarded as entirely authoritative by his readers, James cites a passage from Old Testament Scripture.

God resisteth the proud, but giveth grace to the humble.---This is a quotation from Proverbs 3:34, and from the Septuagint Translation thereof, a rendering of the Old Testament Scripture from Hebrew into Greek, done about three-hundred years before Christ came to the earth, and the Greek translation of Scripture which our Lord and the apostles and other sacred writers used. This passage, in our Old Testament today, reads, "Surely, he scoffeth at the scoffers; but he giveth grace unto the lowly." (Proverbs 3:34.) The clause, "God resisteth the proud," is, in the Greek text, ho theos huperephanois antitassetai, literally God against the proud sets himself in battle array. "Resisteth," is from antitasso, a military term which means to set in battle array; and, "proud," from the preposition huper, and the verb phainomai, literally to show oneself above others. God is said to fight against those who elevate themselves in this fashion. The humble have God on their side; the haughty are by him opposed. It will be noted that the word translated "resisteth," in this passage is antitassetai, from anti, against, and tasso, to place; "the proud" from huper, above, and phainomai, to show. The prepositions, anti, and huper, are quite significant here. God is against those who conceitedly show themselves above others. God accepts the challenge and arrays himself in battle against them.

God "giveth grace to the humble," (tapeinois de didosin charin, "Moreover, to the humble, God keeps on giving grace.") Thus, by additional scripture is the affirmation of the inspired writer in the preceding passage established. "The humble," ( tapeinois) are those who are lowly in spirit; these are the recipients of the "grace" (favor) which God freely and continuously bestows. God is thus the giver and his children are the receivers of the grace (unmerited favor) which is given to meet our needs. We should be impressed with the fact, and deeply grateful that, even in this world, he gives us far more than we are required to give up, and then adds to this eternal life in the next world: "Peter began to say unto him, Lo, we have left all, and have followed thee. Jesus said, Verily I say unto you, There is no man that hath left house, or brethren, or sister, or mother, or father, or children or lands, for my sake, and for the gospel’s sake, but he shall receive a hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions ; and in the world to come eternal life." (Mark 10:28-30).

Verses 7-10

Jas 4:7-10

SUBMISSION AND EXULTATION
James 4:7-10

7 Be subject therefore unto God;---"Be subject," is translated from hupotagete, an ingressive aorist passive in the imperative mood, from hupotasso, derived from hupo, under, and tasso, to place oneself; thus to put oneself under (in this instance) God. It will be recalled that the verb "resisteth," in the second sentence of verse 6, above, is from antitasso, compounded from anti, against, and tasso, to place. The root has a military connotation, and means to array oneself; hence, "Those who are proud God arrays himself against; see to it that you array yourselves under God." The verb means to place yourselves in the position of those who are in the service of God; and, in the aorist imperative denotes immediate action, action influenced by a sense of urgency. It is significant that there are ten aorist imperatives in verses 7-10, all with a note of urgency, and requiring immediate and forthright action. Peter frequently refers to this obligation, and example of which is in 1 Peter 5:5-6 : "....God resisteth the proud, but gives grace to the humble. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time ... . " (See, also, 1 Peter 2:21-23.) The aorist tense suggests a once-for-all act in which we are forevermore to place ourselves in the rank of God’s faithful soldiers, and to remain there. We cannot possibly please him by being a soldier today, and a citizen of the world tomorrow. Paul admonished Timothy to "suffer hardship with me as a good soldier of Christ Jesus," and reminded him that no soldier on service entangleth himseli in the affairs of this life; "that he may please him who enrolled him as a soldier." (2 Timothy 2:3-4.) And, John wrote, "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him." ( 1 John 2:15.) We must not overlook the fact that far more is involved here than in exercising a choice between submission to God and t0 the world. The verb hupotagete involves the matter of choosing between our own proud spirit’s domination, and the will of God. It requires that God be enthroned in our hearts, and be allowed to dominate our lives. Only as we yield ourselves wholly to his will do we discharge the duty set out in this passage. It was James’ design to emphasize this obligation in order that those to whom he wrote might avail themselves of the grace which abounds to meet every need. And, more than mere mechanical obedience is involved. One may, from considerations of expediency, find it proper to conform to the will of another; but only those who allow God’s will to become sovereign in their lives really submit themselves to him.

but resist the devil,---( Attistete de toi diaboloi, take your stand against the devil.) "Resist," from antistete, is an aoris! active imperative verb from antihistemi, which in turn, is from anti against, and histemi, to stand. This, too, has a military connotation, and was frequently used of those who placed themselves in battle array against an enemy and held their ground. We are. therefore, to face Satan in battle array; to recognize him as a iormidable and dangerous enemy; and to fight off all of his advances. All is at stake in the effort; and the issues are life and death. Man must resist (stand against) Satan, or be taken captive by him. There can be no armistice, no terms of amnesty offered; it is a war of survival. Fortunately, the Christian is not without powerful aid and effective weapons of defense: "Finally, be strong in the Lord, and in the strength of his might. Put on the whole armor of God, that ye may be able to stand against the wiles of the devil. For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world-rulers of this darkness, against the spiritual hosts of wickedness in the heavenly places. Wherefore take up the whole armor of God, that ye may be able to withstand in the evil day, and have done all, to stand. Stand therefore having girded your loins with truth, and having put on the breastplate of righteousness, and having shod your feet with the preparation of the gospel of peace; withal taking up the shield of faith, wherewith ye shall be able to quench all the fiery darts of the evil one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God: with all prayer and supplication praying at all seasons in the Spirit, and watching thereunto in all perseverance and supplication for all the saints .... " (Ephesians 6:10-18.)

He whom we are to resist is "the devil," (loi diaboloi, the accuser, the slanderer). He is, as his name indicates, a calumniator, a gossip-monger, one who slanders another for the purpose of injury. Other names assigned to this evil being in the Scripture are Satan (an opponent), the Dragon, the Evil One, the angel of the bottomless pit, the prince of this world, the prince of the powers of the air, the god of this World, Apollyon, Belial, and Beelzebub. The devil is the ruler of a band of evil spirits (Matthew 8:28; Matthew 9:34; Matthew 12:26; Luke 11:18-19), the enemy of Christ and the Lord’s people (Matthew 13:19; Matthew 13:39; Mark 4:15), a murderer from the beginning (John 8:44), an enemy to, and a falsifier of, God’s word (Matthew 13:19; Matthew 13:39), whose destruction will be accomplished by, and in connection with, the return of Christ (2 Thessalonians 2:3-4), and whose destiny will be the burning lake which is the second death (Revelation 20:10; Revelation 21:8). For the difference between the devil, and the demons, see the comments on James 2:19.

We resist the devil by always refusing to yield to his allurements, and by repelling and opposing his temptations. He has many tricks (2 Corinthians 2:11), and we must not be ignorant of his devices. He is ever engaged in his insidious efforts to seduce the good; and, "as a roaring lion, walketh about, seeking whom he may devour." (1 Peter 4:8.) It is necessary, therefore, as Peter admonished, to be "sober," and "watchful," with reference to this "adversary."

It would, however, be a fatal mistake to assume that Satan always identifies himself as such, or announces his intentions in advance. Often, he moves in and out among us quietly, politely, even piously, his influence as gentle as a summer zephyr until he has accomplished his evil designs. Not infrequently he is in the pulpit, affecting to be one of the Lord’s ministers: "For such men are false apostles, deceitful workers, fashioning themselves into apostles of Christ. And no marvel; for even Satan fashioneth himself into an angel of light. It is no great thing therefore if his ministers also fashion themselves as ministers of righteousness, whose end shall be according to their works." (2 Corinthians 11:13-15.) The test of a teacher is not to be sought in the piety he affects, but in the loyalty to the word of God which he evidences in word and in life.

and he will flee from you.---The devil is by no means as brave as he would like to appear to be. In a confrontation by the saints of God, he takes to his heels in flight, and abandons his effort, at least, for the time. Christians therefore need have no fear of the outcome if they stedfastly resist the devil. We are assured that no temptation is sufficient to overcome us (1 Corinthians 10:12-13), and the Lord left us an example in his effective use of the sword of the Spirit on the Mount of Temptation. (Matthew 4:1-11.) Done in that fashion, the devil will flee from us, as he did in that historic encounter.

It is important to observe that we resist Satan only by a total rejection of his efforts. One who yields, even in the slightest degree, takes a step that may eventually lead to complete surrender. One who never tastes intoxicating liquors, for example, will never become a drunkard; one who yields to the temptation to try it "just once" may acquire a taste to him irresistible, being unable thenceforth to refrain from participation therein, and thus to become an alcoholic. We are safe, where Satan is involved, only by following James’ injunction, "Resist the devil. ...

8 Draw nigh to God,- "Draw nigh," ( enggisate, aorist active imperative of engg11s, near), is an injunction to get close to God! The tense designates a decisive and once-for-all act, which brooks of no loitering or hesitancy. This statement appears in close connection with, and should be regarded as a part of, the overall admonition of James in this section. Ve are, (1) to resist the devil ; (2) he will then flee from us ; (3) we are to stay close to God ; ( 4) God will then come close to us. In such a course alone is there safety. The edict of the writer here is a condition precedent to the favor of God which may be enjoyed only by those who thus do. David said to Solomon, "And you, Solomon my son, know thou the God of thy father, and serve him with a perfect heart and with a willing mind; for Jehovah searcheth all hearts and understandeth all the imaginations of the thoughts. If thou seek him, he will be found of thee; but i[ thou forsake him, he will cast thee off for ever." ( 1 Chronicles 28:9.)

One does not draw near to God by an attempt to get close to him physically. As a matter of fact he is not far away from any of us (Acts 17:28; Deuteronomy 4:7; Jeremiah 23:23); even sinners cannot escape his presence. "Whither shall I go from thy Spirit? Or whither shall I flee from thy presence? If I ascend up into heaven, thou art there: If I make my bed in Sheol, behold thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea, even there shall thy hand lead me. and thy right hand shall hold me." (Psalms 139:8-10.) We come near to God, when we study his word, worship him in spirit and in truth, and serve him faithfully. During one of Israel’s periods of faithfulness to God, Moses said, "Behold, I have taught you statutes and ordinances, even as Jehovah my God commanded me, that ye should do so in the midst of the land whither ye go in to possess it. Keep therefore and do them: for this is your wisdom and your understanding in the sight of the people, that shall hear all these statutes, and say, Surely, this great nation is a wise and understanding people. For what great nation is there, that hath a god so nigh unto them, as Jehovah our God is whensoever we call upon him? And what great nation is there, that hath statutes and ordinances so righteous as all this law, which I set before you this day?" (Deuteronomy 4:5-8.)

The priests of the old order, when they came to the sanctuary, were said to draw nigh unto God (Exodus 19:22); and, inasmuch as all Christians are priests today (1 Peter 2:9), and thus privileged to approach God in worship, they come near him in worship. We are not from thence to infer that only on such occasions do we draw near him; we have seen that the tense of the verb "draw nigh" suggests a once-for-all act, and refers to a definite and decisive action in which one puts sin and Satan away, and comes to God. The verb is intransitive; the action is, therefore, man’s; while God draws by incentive, it is man’s responsibility to come to God. Of some Jesus affirmed, "And ye will not come to me, that ye may have life." (John 5:40.)

and he will draw nigh to you.---This follows when we draw nigh to God. He will come close to us, if we come close to him! The verb here is future; and, the promise conditional. Asariah, by the Spirit of God, testified to Asa, "Jehovah is with you, while ye were with him; and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you." (2 Chronicles 15:2.) Paul reminded the Romans: "Behold then the goodness and severity of God: toward them that fell, severity; but toward thee, God’s goodness: otherwise thou also shalt be cut off." (Romans 11:22.) And Isaiah, in a familiar passage, admonished: "Seek ye Jehovah while he may be fot1nd; call ye upon him while he is near; let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto Jehovah, and he will have mercy upon him; and to our God, for he will abundantly pardon." (Isaiah 55:7-8.) ’We may, therefore, as the Hebrew writer declares, "Draw near with a true heart in fullness of faith" (Hebrews 10:22), with the assurance that the Lord will welcome and receive us, and be pleased with our devotions. "All that which the Father giveth me shall come unto me; and him that cometh to me I will in no wise cast out." (John 6:37.) Those who choose to remain at a distance from deity need not expect to have showered upon them the blessings mankind needs.

Cleanse your hands, ye sinners;---"Cleanse," katharisate, second person plural of the aorist active imperative of kathatizo, to cleanse, and often in a ritual sense, reflects the Jewish practice of purification (Mark 7:3; Mark 7:19; Exodus 30:19-21); is remindful of the Levitical mode of worship in the temple and the tabernacle, and would, therefore, be most vivid in significance to the Jewish Christians among those to whom James wrote. Doubtless, the familiar phrase, "Draw nigh to God," which precedes it, and which was so often used of those who approached God in the worship of the older order (Jewish worship), led on to this ritualistic phrase, "Cleanse your hands .... " Those who came to the tabernacle in the wilderness. and to the temple in Jerusalem, were said to "draw nigh to God," because his Holy Presence hovered there. And, as the priests were required to wash their hands and bodies before performing their duties in that worship, so worshippers today are "to cleanse" their "hands," as a prerequisite to acceptable worship in the new order, Christianity. (Exodus 30:20; 2 Corinthians 7:1.) The cleansing is, of course, figurative: and has reference to purity of life and of heart in our approach to God. This conception is a common one in the S.cripture, and the figurative usage is likewise frequently seen. "And when ye spread forth your hands, I will hide mine eyes from you; yea, when ye make many prayers I wilJ not hear; your hands are full of blood. Wash you, make you clean; put away the evil of your doing from before mine eyes; cease to do evil; learn to do well; seek justice, relieve the oppressed, judge the fatherless, plead for the widow." (Isaiah 1:15-17.)

Here, it is the "hands," (cheiras) which are to be cleansed. Soiled hands are, in the Scriptures, a symbol of guilt: "So when Pilate saw that he prevailed nothing, but rather that a tumult was arising, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this righteous man; see ye to it." (Matt. 37:24.) In this instance, Pilate assumed that clean hands would suffice, without regard to the condition of his heart. In contrast with this common view, Jesus said. "For out of the heart come forth evil thoughts, murders, adulteries, fornications, thefts, false witness, railings, these are the things which defile the man; but to eat with unwashen hands defileth not the man." (MIatt. 15:19, 20.) The Pharisees erred in assuming that a ceremonial cleansing was sufficient; and, they placed little or no emphasis on purity of heart. Sinners cleanse their hands by putting away all guilt and all transgression; their hearts are purified in obedience to the truth: "Seeing ye have purified your souls in your obedience to the truth unto unfeigned love oi the brethren, love one another from the heart fervently." ( 1 Peter 1:22.) There is no article before the word "hands," in the Greek text, and thus the noun is abstract in significance and stands for that which the hands do. Hands are the instrument by which deeds are done; to cleanse the hands is to cleanse our actions of wicked and unworthy deeds. David said, "I will wash my hands in innocency; so will I compass thine altar, 0 Jehovah; that I may make the voice of thanksgiving to be heard, and tell of all thy wondrous works." (Psalms 26:6-7.)

Those who are admonished to cleanse their hands are railed "sinners," (/wnzartoloi) from the fact that their conduct was wholly reprehensible to God, even though they had obeyt:d the gospel and were, therefore, members of the church. It is noteworthy that the more common "brethren," by which James usually addressed his readers gives way to this sharp term of reproach in this instance. This was doubtless done to impress them with the seriousness of the situation, and to shock them into action to remedy it. It was brought on by their friendship with the world; and it could be eliminated only by their immediate termination of this relationship. In a passage of similar import, Paul admonished the Corinthians: "Be not unequally yoked with unbelievers: for what fellowship have righteousness and iniquity? or what communion hath light with darkness? And what concord hath Christ with Belia!? or what portion hath a believer with an unbeliever? And what agreement hath a temple of God with idols? for we are a temple of the living God; even as God said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore,

Come ye out from among them, and be ye separate saitlt the Lord,
And touch no unclean thing;
And I will receive you,
And will be to you a Father,
And ye shall be to me sons and daughters, saith the Lord Almighty.

Having therefore these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God." (2 Corinthians 6:14-18; 2 Corinthians 7:1.)

and purify your hearts, ye doubleminded.---The word "purify," (hagnisate, aorist active imperative of hagnizo, often to make dean in a ceremonial manner) has reference here to moral cleansing. (1 John 3:3; 1 Peter 1:22.) Here, too, the Jewish influence is to be seen, though the significance of the passage goes far beyond mere ceremonial purification, and requires the elimination of all sin from the heart and life insofar as it is possible for us so to do. To purify the heart has particular reference to the seat and source of sin in the individual; to cleanse the hands to the performance of the acts of sin. The heart is the spring of evil; the hands are (figuratively) the instruments by which the purposes of the sinful heart are accomplished. Thus, both the source and the means of sin arc to be purged, if one is to receive the blessings of grace earlier promised by James. As the reference to hands is without the article, so also is the word "hearts" without it. Hence, cleanse hands, purify hearts.

For the significance of the word translated "double-minded," (dipsuchoi), in our text, see the comments thereon at James 1:8. The world is ever about us, and its influences are often exceedingly strong. It is most difficult for the best of people always to avoid the defilements of the age; and, not infrequently Christians feel totally different influences tugging at them. Those who tolerate this situation, and suffer it to continue, find themselves vascillating in their loyalties, influenced by conflicting inttrests, and with a divided allegiance. Consequently, they lack that unity of thought and singleness of purpose which ought to characterize them; and are, therefore, double-minded (literally, two minded men.) Such are religious in part, but none-the-less, long for the things of the world. A man with two minds is one who prays to God, yet has such a regard for the world that he is disposed to divide his attentions. He would, if he could, love the world, and live with God hereafter. Such is, of course, impossible; but, alas, how very many of us often appear to be trying to accomplish just this! It will be remembered that Abraham said to the rich man of Luke 16, "Son, remember that thou, in thy lifetime, receivest thy good things, and Lazarus in like manner evil things: but now here he is comforted, and thou art in anguish." (Luke 16:25.) We must choose where we will have our "good things ... it may be either here or hereafter; we cannot have them bnlh here and hereafter." Jesus solemnly urged: "But seek ye first his kingdom and his righteousness." (Matthew 6:33.) Paul warned: "And have no fellowship (joint-participation), with the unfruitful works of darkness, but rather reprove (expose, bring to light) them." ( Ephesians 5:11.)

9 be afflicted, and mourn, and weep:---The verb "be afflicted," (talaiporesale, aorist active imperative) , signifies to be wretched, to carry and to be conscious of heavy burdens. Thus. these to whom James wrote are urged to become aware of the heavy load of sin they were carrying-the first requisite to repentance. The writer is not instructing them to impose upon them· selves acts of penance on the ground that the greater the hardship suffered the more worthy of salvation they are; but to acquire :mch a sense of the enormity of their sin, that they will speedily turn irom ail such in genuine penitence. Those possessed of a deep sense of sin are wretched; Paul, in the remarkable passage of Romans 7, in contemplation of the man without the hope of the gospel, cried out, "Wretched man that I am! who shall deliver me out oi the body of this death?" (Romans 7:24.) This is the hopeless cry of the individual without Christ; and is a vivid representation oi the condition of every person conscious of the intolerable load oi sin borne without the knowledge of Christ and his cause, and the glorious relief it affords. This, Paul clearly indicates in the statement following: HI thank God through Jesus Christ our Lord." (Romans 7:25.) Helpless and lost without him, there is hope and assurance in Christ.

This wretchedness, if properly felt, will result in mourning and weeping. People, deeply aware of their rebellion against God. will experience and exhibit grief for their sins. Peter wept bit· terly over his tragic lapse; and the sinful woman of Luke 7:27-50. cried unashamedly at the feet of Jesus. Thus, those in the mind of James, far from glorifying in their guilt, should have felt distress and shame at their condition, and to have shown this remorse in mourning and weeping, rather than in laughter and joy. This passage should impress us all with the realization that we must not regard lightly a sinful life, and should not attempt to brush off, as a trivial and inconsequent thing our guilt: instead. we should be painfully conscious of, and feel the weight oi God’s displeasure when we have sinned, and should experience and gi·e evidence of grief therefore. Often, those most in need of repentancc are least concerned about it ; and those who ought to be exhibiting sorrow over sin, are gay, frivolous and vain. Such a disposition is wholly opposed to that which should characterize individuals under the censure of God.

let your laughter be turned to mourning, and your joy to heaviness.---We are not from this to assume that the Holy Spirit frowns upon the lighthearted and those often given to laughter and joy. Christianity is a happy religion, and those who are truly good should be genuinely happy. Our Lord honored, with his presence, a marriage feast (John 2 :lff), traditionally one of the most joyous of occasions. Contemplated here are those who ha Ye been in sin; who ought, therefore, to feel deeply the guilt involved, and to exhibit evidence of penitence. Those whose hands are stained with sin, and whose lives are polluted by the corruption of the world arc in no position to laugh and experience joy. Instead, they ought to mourn over their waywardness, and fall at the feet of Jesus for mercy. "Laughter." (gelos), is not, of itself, sinful; it is indeed, one of God’s gracious gifts to those who are faithful: "Behold, God will not cast away a perfect man, neither will he uphold the evil-doers. He will yet fill thy mouth with laughter, and thy lips with shouting." (Job 8:20-21.) There is, however, a kind of laughter which issues from a wicked heart and which demonstrates perverseness and rebellion. Those who indulge in such laughter must eventually weep, not because of genuine penitence, but from an overwhelming sense of loss, when their sins have brought them into judgement: "Woe unto you, ye that laugh now! for ye shall mourn and weep.’’ (Luke 6:25.) Those who weep from a sense of sin shall find comfort: "Blessed are they that mourn: for they shall be comforted." (Matthew 5:4.)

The word for "mourning," a term often joined with "weeping" (Mark 16:10; Revelation 18:16), is penthesate, aorist active imperative of pentheo, a word which originally meant to lament over the dead, and then to designate any great grief, derives from the same root as that used by our Lord in the second of the Beatitudes. There was in the word a suggestion of exhibition of mourning; indeed, the ancient Greeks wore black tokens as evidence of it; and James emphasizes here that the light-hearted laughter (which all can hear), ought to be turned into mourning (which all can see). Moreover, the "joy" which some of those to whom James wrote were experiencing was to be turned into "heaviness." It should be noted that there are two pairs of contrasts drawn in this section: laughter and mourning, joy and heaviness. The laughter is to be turned into mourning, the joy into heaviness. The first pair is largely outward in character; the second pair is more nearly dispositions of heart. The word translated "heaviness," katepheian, is compounded from kata. down and phae, eyes; hence, one with downcast eyes, one whose appearance is that of sorrowful dejection. An instance of this disposition is to be seen in the case of the publican who would not so much as lift his eyes heavenward, "but smote his breast, saying, God, be thou merciful to me a sinner." (Luke 18:13.) This attitude is not to be identified with moroseness of spirit and a gloomy disposition; it is a sobering consciousness of the weight and guilt of sin. Now, as then, there are many who ought to be penitent, sad and contrite over their sins, but who are vain, gay and frivolous, and for whom a day of terrible judgment awaits.

10 Humble yourselves in the sight of the Lord,---The spirit of humility is peculiarly characteristic of all faithful disciples and is enjoined again and again in the sacred writings. (Matt. 23:12: 18:3.) The phrase, "humble yourselves," is from the Greek tapeinothete, aorist passive imperative of tapeino, and literally means be humbled, rather than "humble yourselves." Occasionally. the passive has a middle or reflective sense, and this may well be its significance here. Whether one humbles oneself, or suffers oneself to be humbled, the result is the same; and is that which is here enjoined. Humility is the voluntary acceptance of a place of lowliness in order to be pleasing to God. While James had in mind humility in the act of repentance here, humility of life is repeatedly taught in the New Testament. Peter, for example, wrote: "Yea, all of you gird yourselves with humility, to serve one another; for God resisteth the proud but giveth grace to the humble." (1 Peter 5:5.) Earlier, Peter had set out duties applicable to different groups and individuals; here, the effort to designate obligations of the separate classes is dropped and the duty of all declared. It is as if the apostle had said, "Why should I attempt to specify particular duties for each class when one injunction will cover them all? All of you gird yourselves with humility to serve one another." "Gird yourselves," is translated from the Greek verb engkombomai, a term of exceeding interest and significance. The noun from which it is derived (kombos), signifies a knot; and the noun form means to tie with a knot. From this noun the verb of our text, denoting the garment thus tied on, is derived. It was used at the beginning of the Christian era of the white scarf or apron which slaves wore tightly fastened around the waist to distinguish them from freemen. Used figuratively here, the meaning, "Tie on humility like a .slave’s apron." The saints were thus to array themselves in humility; to tie it on securely like a garment so that it might never fall away. Peter probably had a vivid mental picture of the Lord’s action when he tied a towel about him and washed the disciple’s feet, as he penned these words. (John 13:10-17.) The statements of Peter and James are almost identical here. (Cf. James 4:10 with 1 Peter 5:5.)

It is possible for one to appear humble when the motive is not right; to be acceptable, it must be for the purpose of pleasing God, and not in order to obtain the plaudits of men. We have, in the story of the prodigal son, a splendid example of humility and contrition. Said he, when he had come to himself in the far country, "I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and in thy sight; I am no more worthy to be called thy son : make me as one of thy hired servants." (Luke 15:18-19.) And, as the father rejoiced to have his lost son return, so God will gladly receive and restore and exalt his returning prodigals.

and he shall exalt you.---"He," is God, the Father, against whom all sin is committed; though the reference may simply be to deity which, in this case is one, insofar as sin is concerned. When men sin, they sin against the entire Godhead,the Father, the Son and the Holy Spirit. Peter said to the first detected liar and hypocrite in the early church, "Ananias, why hath Satan filled thy heart to lie to the Holy Spirit, and to keep back part of the price of the land? While it remained did not remain thine own? and after it was sold, was it not in thy power? How is it that thou hast conceived this thing in thy heart? Thou hast not lied unto men, but unto God." (Acts 5:3-5.)

The way to true exaltation is through humility. Our Lorcl said, "And whosoever shall exalt himself shall be humbled; and whosoever shall humble himself shall be exalted." (Matthew 23:12.) This teaches us that the way up is first down; the road to genuine greatness is along the way of complete surrender. Those who turn to God in penitence, however great their sin, are assured of full and complete pardon. David, keenly conscious of the enormity of his sin, humbly confessed it, and begged for mercy: ’’Have mercy upon me, 0 God, according to thy loving kindness; according to the multitude of thy tender mercies blot out my transgressions .. . Create in me a clean heart, 0 God, and renew a right spirit with me." Assured that God would do this, he penned a statement that has brought hope and comfort to countless thousands who have also transgressed the law of God, and are burdened with a heavy load of sin: "The sacrifices of God are a broken spirit; a broken and a contrite heart. 0 God, thou wilt not despise!" (Psalms 51:1-19.)

Verse 11

Jas 4:11

SECTION 9
James 4:11-12

EVIL SPEAKING CONDEMNED
James 4:11

11 Speak not one against another, brethren.---James reverts to a subject, the improper use of the tongue, which has claimed his attention again and again in the Epistle. To no other matter does he devote so much time and space. We must therefore conclude that those to whom he wrote were particularly prone to this sin and therefore needed special instruction and warnings touching the matter. If those of that day were prone to sin in this manner, they evidence the fact that they were much like us today; there is certainly no more common sin among "saints" and sinners today; and no more obvious and clear indication of the depravity of man than the disposition to engage in slander. calumny and detraction. It is not unlikely that the writer intended for this section to be construed in close connection with the preceding one; the haughty and proud disposition there di:;cussed often leads those who allege their own superiority to speak disparagingly of those whom they regard as beneath them. Moreover, the writer had discussed, in detail, in the verses preceding. the sins which result from an absence of love for God ; here, he gives attention to those sins which follow from a lack of love for the brethren. It is, of course, the want of Joy for each other that prompts us to express adverse judgments regarding others. We are all especially prone to make excuses for those whom we appreciate and love; to excuse, justify and forgive them for their weaknesses : and to criticise, condemn and flay those whom we dislike. Such a disposition is sinful, and vigorously condemned by James in this section. One may speak evil of another by unjustly criticising his actions, words, life; by taking up evil reports originated by others against a brother and giving them further circulation. All such censorious activity is sinful and wrong.

"Speak not one against another," (me katalaleite allelon), is, literally, "Stop speaking against each other!’’ The imperative with the negative me (not), is significant, and condemns the habit or practice of thus engaging. This construction forbids not only the act, but also the will so to do. This would include and forbid not only the expression of harsh words regarding others but also the entertainment of such thoughts concerning them. Whether the rendering here should be "against each other," or "about one another", the meaning is, in this instance, mnch the same; condcnmed is censorious comment regarding others. That these to whom James wrote were engaging actively in that which he forbids is evident from the use of the present imperative with the negative; hence, "Stop speaking against each other." Those thus engaged are styled brethren. Members of the church are thus by no means immune from this sin.

It would be well for all of us to remember that if there is such a thing as evil-speaking, there is also evil-hearing, a necessary accompaniment of evil-speaking. Indeed, were it not for those who listen to calumnies regarding others, there would be no one to speak such. Because we cujoy hearing bad things about each other is a basic reason why slanderers enjoy telling bad things about others. We are disposed, as conversationalists, to relate matters which please our hearers; and, because many listeners delight in slander, we are tempted to satisfy this desire, and thus to tell that which we know pleases them. To "run another down" was a common sin in the ancient world, and is not less practiced today. The verb implies not only evil-speaking, but such speaking as is done in the absence of another, i.e., "behind his back." Those who indulge in such conversation greatly displease the Father, and effectively close the door of grace against them. David inquired, "Jehovah, who shall sojourn in thy tabernacle? Who shall dwell in thy holy hill ?" The Psalmist answered his own questions in these words: "He that walketh uprightly, and worketh righteousness, and speaketh truth in his heart; he that slandereth with his tongue, nor doeth evil to his friend, nor taketh up a reproach against his neighbor.... " (Psalms 15:1-3.)

He that speaketh against a brother, or judgeth his brother, speaketh against the law, and judgeth the law:---To judge a brother, in the sense here intended, is to form unfavorable opinions regarding him without being able or willing to know the real character of the act condemned, or the motives which Jed to it:’ commission. It is to impute unworthy motives to others; to put the worst possible interpretation on their words and actions. One who thus does not only violates the injunction which forbid;: evil speaking against a brother, such a one also speaks against the law, and judges the law. This one does, by ignoring that precept of the law which bids us to love one another, and by acting in a fashion contrary to it. By refusing to do what the law commands, --to love one’s neighbor as oneself- such a person passes judgment upon the law by declaring that it is not good nor worthy of being obeyed. Such a practice is, in effect, to say that the law of love is a bad one, or at best clefective; and may. therefore, be disregarded. This attitude is highhanded and presumptious; it is a wicked attempt to pass judgment upon the acts of God himself! To exercise the office of a censor is to play the part of a judge; and this one does who abandons the law of love and speaks evil of his brethren. The proper province of Christians is to be "doers of the law," not judges of it; and to be guilty of that which James here condemns--cataloging the faults of others is to violate the very law for which such affect great respect.

but if thou judgest the law, thou art not a doer of the law, but a judge.---The "judging," which is condemned here is censorious judgment, a type of ill-natured criticism resulting from hasty and imperfect conceptions, and based upon partial or incorrect information. There is, in the effort, an allegation of superiority, the implication that the one doing it is better, more intelligent, possessed of greater wisdom than others. The critic thus becomes a judge, not exercising his judgment in a specific realm, and with reference to detailed charges established by testimony from credible and competent witnesses, but from surmise, suspicion, and malice. This is a palpable and strict violation of the law of love. (Luke 19:18.) It is the responsibility of us all to obey the law of God, and not violate it, or attempt to pass judgment as to its worth or validity. The law contemplated here is doubtless the law of Christ; but the principle is applicable to any law under which we live, and to which we are answerable. if it is not in violation of Scripture. It is absurd for one to affect great respect for law, and to condemn unjustly one’s brother when the dispositiun is itself a violation of the law. The tense of the verbs here used indicates. not an occasional lapse into this sin. but a constant and habitual addiction thereto. Such appears to have been characteristic of those to whom James wrote ; and is not surprising. because those who speak c’il of others occasionally, will eventually fall into the harmful habit of doing it continuously. We thus learn that it is impossible to be in a right relationship with God, without sustaining the proper relation with our brethren. "If a man say. I love God. and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, cannot love God whom he hath not seen." ( l John 4:20.) "He that loveth his brother abideth in the light, and there is no occasion of stumbling in him. But he that hatcth his brother is in the darkness, ancl knoweth not whither he gocth, because the darkness hath blinded his eyes." ( l John 2:10-11.)

Verse 12

Jas 4:12

JUDGMENT BELONGS TO ANOTHER
James 4:12

12 One only is the lawgiver and judge,--- There i;; but one lawgiver and judge; this is Christ Jesus our Lord; hence, no other is empowered with the authority oi 11uzl.-ing laws for his people or of passing judgment on the validity of the laws he has made. It is a remarkable fact that God has always looked with greater severity upon those who presume to make laws for him than upon those who break the laws which he made. The latter may result from weakness, ignorance and down-right stupidity; the former is officious presumption of the most highhanded nature. From the beginning, it has been characteristic of brethren to legislate where God has not; and this hurtful and harmful tendency has been the occasion of much division and heartache in the church of Christ. (Colossians 2:20-22; Acts 20:29; 1 Timothy 4:1 ff; 2 Timothy 4 :lff; 1 John 4:1.) Every effort on the part of men to enact legislation apart from, and independent of, the law of Christ, such as that done in councils, conferences, synods, and the like, and to urge such legislation upon the people of God, is sinful in nature and an act of rebellion against God. Nor must edicts be adopted by councils and synods, or incorporated into creeds, confessions of faith, church manuals, etc, to be equally reprehensible. A creed. because it is unwritten, and though it is promulgated by bretthrcn, is no less obnoxious. Instances of such legislation may be seen in the unwritten laws some have made in our own day forbidding systematic Bible study in classes, the use of individual containers for the fruit of the vine on the Lord’s table, and the care of destitute and fatherless children in homes supported from the church treasury. It is basic to Christianity itself that no rule of faith and practice, save the New Testament, may be urged upon Christians; and all efforts the design of which is to bind upon the conscience of others matters which the Lord has not enjoined are to be regarded as an unwarranted invasion of the will and work of Christ himself.

This means that there is but one who has the right to serve in this capacity as lawgiver and judge-and this is, as we have seen, Christ the Lord. (Matthew 28:18-20 : Acts 17:31.) He has all authority in heaven and earth in his hands (Mark 16:15-16), and is thus equipped to perform the functions of lawgiver and judge. While reference in the text is doubtless to the promulgation of laws of a spiritual nature, and such as are designed to govern us in this realm, it may be observed that the principle is one applicable in all realms. Civil powers, legislative bodies, and earthly tribunals derive their rights only by, and in subjection to, the will of Christ. Jesus said to Pilate, "Thou wouldest have no power against me, except it were given thee from above; therefore he that delivered me unto thee hath greater sin." (John 19:11.) No body of men, however powerful, lias the right to pass laws which interfere with the rights, privileges, and obligations of children of God. This principle may be violated in several ways: (1) By enacting laws which are in conflict with the law of God; (2) by attempting to nullify some of the laws of God; (3) by presuming to act for God in issuing rules, edicts and regulations of a religious nature for the people of God.

It is, of course, an unwarranted extension of the principle taught by James to apply it to the actions of legislators and legislative bodies concerned solely with the civil and legal affairs of the land. These, indeed, are ordained of God in the sphere of civil and moral activity and thus serve under him in this sphere. (Romans 13 :lff.) Under the ban of the sacred writer are such efforts as would nullify the law of God, on the ground that it is not good, and to erect human standards in its stead. Of course, any legislative body, seeking to invade the realm of God and which opposes, weakens the law of God, or attempts to nullify it, must be resisted by all children of God. "But Peter and the apostles answered and said, We must obey God rather than man" (Acts 5:29.)

even he who is able to save and to destroy:---This is the one lawgiver and judge. There is no other empowered to save the soul or to cast it down to hell. Our Lord himsel£ said, "And be not afraid of them that kill the body, but are not able to kill the soul: but rather fear him who is able to destroy both soul and body in hell.’’ (ifatt. 10:28.) Since he alone is thus empowered, it is presumptuous for another or others to attempt to usurp his prerogative of making laws and of serving as judges in his realm. In his hands alone has God placed such powers; and he alone has the right to legislate in matters affecting the weal and woe of human beings. From this we learn that, (1) our Lord is able; vouchsafed to him is sufficient power to accomplish fully the will of God concerning him and us (Matthew 28:18-20); (2) he is able to save (sozo), to deliver us from the guilt, the power, the pollution, and eventually, from the presence of sin, and to enable us to enjoy the bliss of heaven throughout eternity; (3) he is able to desfrO’J’ (appolumi, to render useless). The verb does not denote annihilation, as is sometimes argued by materialists; it is the Greek adjective for the condition of the- prodigal son in Luke 15, when he was said to be lost, i.e., completely alienated from his father and his father’s house. The word does not mean extinction or non-existence when affirmed of the wicked; the Scriptures plainly teach that such will exist in a conscious state, and be punished, throughout all eternity. (Mark 9:42-50 : Revelation 20:10-15.)

but who art thou that judgest thy neighbor?--- Withering scorn and great irony emanate from this statement. "Thou." (su), is emphatic. "You, frail and ignorant individual that you are, how dare you to presume to become God and to pronounce judgment upon another?" The statement is reminiscent of Paul’s castigation of the Romans: ’’Who art thou that judgest the servant of a not her? to his own lord he standeth or falleth .... But thou, why dost thou judge thy brother? or thou again, why dost thou set at nought thy brother? for ye shall all stand before the judgment seat of God. For it is written, As I live, saith the Lord, to me every knee shall bow, and every tongue shall confess to God. So then each one of us shall give account of himself to God. Let us not therefore judge one another any more: but judge ye this rather, that no man put a stumbling-block in his brother’s way, or an occasion of falling." (Romans 14:4; Romans 14:10-13.)

The rhetorical question, put in this form for emphasis, is designed to show (a) the absence of any right to engage in such judging; and (b) the inability of those who thus do, to do so properly. Being without either the right or the ability, the attempt is presumptuous. Thus, the final clause of the sentence is designed to show the absurdity of the effort on our part, and for the foregoing reasons. Admitting that there are matters which are not what they should be among brethren; granting that they should be examined, condemned and opposed by the proper authority, are we the ones best qualified to do it? Earlier, the writer had raised the question of the authority by which one presumes to judge another. He had emphasized that no such right exists. Here, this matter has been put aside, and the question of one’s personal qualifications raised. Is there such moral rectitude, such sobriety of conduct, such blamelessness of life on our part that we are the proper persons for such action? Let us ren1ember that in any matter involving the conduct of members of the church, it is the responsibility of the elders of the church to make investigation thereof, and from the facts uncovered to make a decision later to be made known to the church, and thence to be carried out by the church. (Romans 16:17; 1 Thessalonians 3:6-13; 1 Corinthians 5:1-13.)

The judging forbidden is the running down of another (katalalei, to speak against, or down upon); those forbidden to do it are all disciples; the "neighbor" (ton plesion) is, literally, one near us, and then anybody, whether saint or sinner.

We are not from this to conclude that we are not at liberty to determine the tree from the fruit it produces, or that we sustain no obligation to exhort (Hebrews 3:12), admonish ( 1 Thessalonians 5:14), and counsel (1 Timothy 6:3; 1 Timothy 6:17). Forbidden here, as also in the Sermon on the Mount (Matthew 7:1 ff), are all censorious judgments exercised without sufficient information, by people who are without right to do so, and whose design is detraction, slander and defamation of character.

Verses 13-14

Jas 4:13-14

SECTION 10
James 4:13-17

PRESUMPTUOUS CONFIDENCE
James 4:13-14

13 Come now, ye that say,---There is an exceedingly dose connection between this section, and the preceding one. As a matter of fact, the whole of chapter 4 is a penetrating analysis of the sins which were common to those of whom James wrote, the basic character of which was a presumptuous disregard for God an

"Come now," (age nun), in an interjectional phrase, the design of which is to gain attention, and simply means (though not literally), "See!" "Behold!" "Listen!" The Greek word is often used in connection with the imperative for the purpose of gaining a hearing. It also occurs in James 5:1. Here, the implication of it is that there is something seriously wrong and those thus addressed should give careful heed to what the writer is about to set forth. If there is a close relationship in thought between this and the rebukes of the preceding section, it is by no means unrelated to those earlier portions of the Epistle wherein censorious judgment is condemned. The presumptuous disregard of the law of love as evidenced in such unjust judgments, also shows itself in plans for a future from which God has been excluded. James does not mean by the word, "Ye that say ... " that he is actually quoting some man or group of men among them; it is an imaginary case in which a band of traveling merchants are freely expressing their plans for the future, a future which does not take account of God, or of his will. The noun logos, from which the verb, "say," in the passage derives (legontes), which denotes reasoning and thought, shows that these men were not indulging in idle meaningless, chatter; their plans were well laid, carefully thought out, and adopted only after much consideration. Their sin was not in such careful planning, but in planning without regard for God and the realization that all plans are dependent on his will for success.

Today or tomorrow we will go into this city, and spend a year there, and trade, and get gain:---A simple analysis of this statement will reveal, in striking detail, the appalling presumption characteristic of these people: (1) the time when they will leave is of their own choosing; it may be today, or tomorrow; (2) the city to which they will go they also select; (3) they will remain there a year; (4) the business they will pursue there is trading; (5) from such activity they will derive gain. Their assumption is that the whole matter is in their hands; all is settled, and of course in their favor; God is completely disregarded. If we are disposed to be shocked by this callous presumption, let us take stock and inquire of ourselves how near to our own practice does this approach? Do not all of us assume that tomorrow, next week, next year are all ours, and are we not continually making plans which necessitate the assumption that we will be here and able fully to carry them all out? Solomon solemnly warned, "Boast not thyself of tomorrow; for thou knowest not what a day may bring forth." (Proverbs 27:1.) It was this common characteristic of humanity which prompted our Lord to deliver the parable of the rich fool who, in formulating his plans for the future for got the length of life is a matter over which man has no control; and discovered to his dismay, that just as he believed himself to he in position to enjoy the fruits of his plans he was called, by death, for ever more away from them. (Luke 12:16-21.)

Though the proposition, "All men are mortal," must by all be admitted as true, most of us reason regarding it as we do concerning an automobile accident; it will not happen to us ; we are the exceptions. It is not that we think we shall never die; we feel that, in our cases, it is far distant and there is no occasion, at least for the moment, to give om attention to it. It is most difficult to impress those in youth and in early life with the realization that they ought to be making plans for the day when they must leave this world; that eventuality is, to them, so remote as to be of little interest. Those for whom the years have flown and who find themselves in middle age (a misnomer truly, because those of this classification have long since passed the mid-point of life in years, and may reasonably expect only a fraction of the time they have lived, at most), live and act as if there is ample time for preparation for the future. Even the aged, those who have definitely reached "the golden years," are frequently disposed to refuse to admit their status, and to reason as did Barnard Baruch that "Old Age is ten or fifteen years older than you are!" One seventy years old can look about him and see others living who arc eighty, ninety, or more, and thence assume that such will be characteristic of himself as well. This disposition, in some measure, common to us all, is a delusive one; and fails to take into account two things: (I) The uncertainty of life: (2) divine providence.

We are without assurance that we shall he living the next minute, much less the next day, the next week or the next year. Death often comes with shocking suddenness-a sudden stroke, a fatal heart attack, the rending crash of an automobile, and it is over, in a moment, without an instant’s warning. The writer of these comments preaches in approximately forty gospel meetings each year and it is not unusual for him to preach to people in the outset of a meeting and for some day- thereafter, and yet, before the meeting ends, either to preach, or to attend, thei"r funerals. A Jewish sage once said, "Care not for tomorrow, for you know not what a day may bring forth. Perhaps he may not be alive on the morrow, so have cared for a world that does not exist for him.’’

14 whereas ye know not what shall be on the morrow.---This statement appears to contain considerable irony. Those to whom James wrote were making plans that contained a year of tomorrows; whereas, they did not know what would occur on the first of these morrows I The contigencies involved every aspect of the future, (a) whether they would be alive ; (b) whether there would be a tomorrow; ( c) whether they would be physically able to make the trip planned ; ( d) whether circumstances would allow them to enter the city; ( e) whether if they were able to enter, they would be able to pursue their business; and (f) whether such activity would prove to be profitable. What great folly there is in disregarding all of these uncertainties, each o( which is in God’s hand. Though we are utterly unable to fathom the future and to ascertain what it holds, and are powerless to determine the situation for a single hour, yet all of us arc disposed to act as if the future is in our hands.

The sentence, ’"Whereas ye know not what shall be on the morrow," (hoitines ouk epistasthe tes aurion), means "You do not know with certainty what shall occur on tomorrow." The verb epistasthe means to be certain, to know assuredly. It is, therefore. sheer folly for one to act as if the future is under one’s control when one is wholly ignorant of what even one day holds.

What is your life?---( Poia he· zoe humon, literally "of what character is your life?") It is as if James were saying, "Stop and consider! Before making plans for the future, determine what sort of life you have. Is it permanent, abiding, enduring, possessed of those qualities which assure that you will be here tomorrow, next week, the following year, over in the next century? Inasmuch as your future plans depend on the maintenance of life, what is the character of it?" Some have sought to place emphasi., on the pronoun "your," and to understand James to be pointing to the emptiness, and ultimate destruction of an ungodly life. It is quite true that his address here is to the people who have eliminated God from their plans, and who presume on the permanence of life which is but a vapor; but the same is true of the physical life of all, whether good or bad. The sacred writers have, as we shall see below, frequently recognized the fleeting character of life and have mournfully chronicled its inevitable end as the grave. This characteristic of life James indicates in the statement following.

For ye are a vapor that appeareth for a little time, and then vanisheth away.---Life is "a vapor," (atmis, mist) which appears "for a little time," (pros oligon), "and then vanisheth," ( phainomene epeila kai apham:zomene), a play on words in the original text, "appears, then in a moment, disappears." Such is life, a languid wisp of cloud that floats idly in the airy ether of the heavens, outlined momentarily in a setting of liquid turquoise, and then disappears to be seen no more. Nothing is more unsubstantial than a vapor, and it is an excellent representation of the brevity of life, and the fleeting and unstable existence characteristic of all of us here. It is the same idea as that expressed by Job when he said,

"My days are swifter than a weaver’s shuttle,
And are spent without hope.
Oh remember that my life is a breath;
Mine eye shall no more see good.
The eye of him that seeth me shall behold me no more;
Thine eyes shall be upon me, but I shall not be.
As the cloud is consumed and vanisheth away,
So he that goeth down to Sheol shall come up no more.
He shall return no more to his house,
Neither shall the place know him any more." (Job 7:6-10.)

The transitoriness of life and the inevitability of death are familiar themes to all Bible students. Again and ag;i.in the writers thereof have commented on this fact and have sought to impress us, with vivid figures, to this end. Life is by them compared to water spilled on the ground, to a flying shadow which flits across the sky and in whose shade the toiler rests briefly and looks up only to find that it has flown away; to a frail and fragile flower; to sleep, to a dream, to a handbreadth, to a shepherd’s tent which has been removed, to a tale that is told, to a long journey one is about to undertake. These are Inspiration’s answers to the question, What is your life!