02.04. Chapter 4 - Verse 05

James 4:5. Do ye think the scripture saith in vain. The spirit that dwelleth in us lusteth to envy? This scripture hath been much vexed with the several expositions of those that have dealt in it, because it doth not easily appear of what scripture or of what spirit the apostle speaketh. Two opinions are most worthy of regard. Some interpret it of the Spirit of God, others of the corrupt spirit of man. Those that refer it to the Spirit of God read it with a double interrogation, thus: ‘Doth the scripture speak in vain? doth the Spirit that dwelleth in us lust to envy?’ And they interpret it thus: Do the scriptures speak in vain to this drift and purpose to which I have spoken to you? meaning the sentences last spoken, which are everywhere scattered throughout the word: ‘Doth the Spirit that is in us lust to envy?’ that is, the Spirit of God, doth it lust in such a carnal manner? Their reasons are three: (1.) Because the sentence supposed to be in the latter part of the text is nowhere found in scripture, and therefore some are forced to fly to the shift of some ancient book of piety now lost. (2.) The next is, because of that phrase, ‘The Spirit which dwelleth in us,’ which is most properly and most usually applied to the Spirit of God, who is given to us that he may dwell in us; but is not so proper to our corruption, which usually is not called ‘a spirit,’ or, at least, not ‘a spirit dwelling in us.’ (3.) The third is taken from the first clause of the next verse, ‘But he giveth more grace;’ which he being a relative, must have an antecedent, and that is the Spirit of God here intended. These are the arguments. The other opinion, that referreth it to the wicked spirit of man, expoundeth the place thus: ‘Doth the scripture say in vain?’ that is, it is not for nothing that the scripture saith: what doth it say? That ‘the spirit dwelling in us;’ that is, our corrupt nature. Some say Satan—more probably the former—‘lusteth to envy?’ that is, is mightily carried forth that way. To this opinion I do incline, and my reason is, the easiness and commodiousness of the sense. The other is more harsh and intricate: as also the suitableness of it with the scope of the apostle, which is to prove that carnal lusts are natural to us, and do not become him that would be a friend of God; those that are wholly carried to evil cannot be his friends. And so both text and context runneth smoothly. But how shall we answer the contrary arguments?

I answer thus—(1.) The first is, that this saying, ‘The spirit that dwelleth in us lusteth to envy,’ is nowhere found in scripture. To which I reply, that the sense of it is found in scripture, though not the τὸ ῥῆτον, the express words; and when scripture is quoted generally, the sense is sufficient. The apostle, writing to Jews who were versed in scripture, quoteth it generally, and at large. As also doth Peter in many places, and so Paul: 1 Corinthians 14:21, ‘In the law it is written, With men of other tongues and other lips will I speak unto this people.’ So 1 Corinthians 14:34, ‘Women are to be under obedience, as also saith the law.’ Now these words are nowhere in terminis, but are the drift of many scriptures. So Ephesians 5:14, ‘Wherefore he saith, Awake thou that sleepest,’ &c., where there is a general citation. So here it is the drift of many scriptures to speak of the corrupt nature of man, and a wicked spirit dwelling in us; though I conceive there is a special allusion to one place, as there is in all those other citations mentioned; and the place alluded to here is Genesis 8:21, ‘The imagination of man’s heart is evil, only evil, and that continually.’ And though there be no mention of envy, yet with good reason the apostle might apply a general place to his particular purpose. (2.) The second argument is taken from the property of the phrases, spirit, and κατῷκησεν, dwelleth, or hath taken up his habitation in us; but this may be very fitly applied to that natural and corrupt spirit which now we have. I have observed, that it is usual in the scripture to call the bent and strong propension of the soul, either to good or evil, spirit; as ‘we have not received the spirit of the world,’ 1 Corinthians 2:12. And the phrase of dwelling in us is used by the apostle, and applied to sin, Romans 7:17. Neither is there any emphasis in the word to cause it to be peculiar to the gift of the Holy Ghost; for it only noteth promiscuously any intimate abode. (3.) The third argument is taken from the beginning of the next verse. I answer—If you render it but ‘it giveth more grace,’ it is referred to the scriptures; if ‘he giveth more grace,’ it is referred to God, mentioned in 1 Corinthians 2:4. But we shall examine that passage when we come to James 4:6. The points are these:—

Obs. 1. Though sin be natural to us, it is not therefore the less evil. It is the apostle’s argument against envy and lust, ‘The spirit that is in us lusteth to it.’ Poison by nature is more than poison by accident. We pity that which is poisoned, we hate that which is poisonous; as we pity a dog that is poisoned by chance, but hate a toad that is poisonous by nature. We use it as an excuse. We are sinners, and so are all by nature. Ah! this is the greatest aggravation. So David, Psalms 51:5, ‘In sin was I born, and conceived in iniquity.’ Lord, I have committed adultery, and I have an adulterous heart and nature! We should set against those sins with the more care, and be humbled for them with the more grief, that are natural to us.

Obs. 2. From that doth the scripture say in vain? Yet it is nowhere in the same terms and words. The scripture saith that which may be inferred from the scope of it and by just consequence. Immediate inferences are as valid as express words. Christ proveth the resurrection not by direct testimony, but by argument, Matthew 22:32. What the scripture doth import, therefore, by good consequence, should be received as if it were expressed.

Obs. 3. Carnal persons make the scriptures speak in vain as to them: 2 Corinthians 6:1, ‘We beseech you, receive not the grace of God in vain;’ that is, the offers of the gospel. When the word of God hath not an answerable effect, it is to us a vain and dead letter. Oh! do not let the scriptures, by way of comfort, counsel, or reproof, speak in vain to you. When you meet with any moving passage, ask within yourselves, Wherefore was this spoken in the word of God? was it spoken in vain? or shall I make it so? &c.

Obs. 4. From that the spirit that dwelleth in us. Some understand it of Satan, as we hinted, ‘who worketh in the children of disobedience,’ Ephesians 2:2, but more properly of our own spirit, the bent of our carnal hearts. Naturally we have all a wicked spirit that dwelleth in us. We commit sin, as heavy bodies move downward, not from an impression without, but from our own spirit and nature. Oh! be the more earnest to partake of the divine nature, and be more watchful over yourselves. Your own spirit is the cause of sin; inward concupiscence is the worst enemy, James 1:14.

Obs. 5. From that πρὸς φθόνον ἐπιποθεῖ, lusteth to envy, or desireth towards envy. A carnal spirit is strongly carried out in the ways of sin; it desireth after it. Suspect such desires as are too vehement; pantings after earthly matters come from lust.

Obs. 6. From that to envy. Natural corruption doth most of all bewray itself by envy. We have it as soon as we come into the world, and it is a hard matter to leave it ere we go out of it again; children suck it in with their milk.¹ The devil first envied us the favour of God, and ever since we have envied one another. The children of God are often surprised. So Joshua, Numbers 11:29. So Peter envied John, as excelling him in the love of Christ, John 21:20-21. It is a sin that breaketh both tables at once; it beginneth in discontent with God, and endeth in injury to man; it is the root of hatred against godliness. They that are at the bottom of the hill fret at those that are at the top, and men malign what they will not imitate. Wicked men would have all upon the same level. Abel’s sacrifice was better than Cain’s, and therefore Cain murdered him. Man would have his own weaknesses lie hid under the common defects; or else out of self-love, like the sun, he would shine alone; and thence come outrages in the world: Proverbs 27:4, ’Wrath is cruel, and anger outrageous; but who is able to stand before envy?’ The heat of anger is soon spent, but envy is a settled, crooked malice, that doth but watch advantage to destroy.

¹ ‘Vidi zelantem parvulum,’ &c.—August.