James 4

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“THE EPISTLE OF JAMES”

Chapter Four IN THE CHAPTER

To gain insight into the source of wars and fighting, even among brethren
To see the importance and means of befriending God, of not speaking evil of brethren, and planning for the future with the Lord’s will in mind

SUMMARY James asks his readers to consider the source of wars and fights among themselves. He identifies the problem as their own desires for pleasure which war within themselves. Perhaps exaggerating for the sake of emphasis, he describes their lust and coveting (even murder!) for things they do not have and cannot obtain. It renders their prayers fruitless, for they have selfish motives in mind. Sounding like an Old Testament prophet, James charges them with adultery for trying to befriend the world. Becoming a friend of the world leads to enmity with God, who jealously desires us. But if they are willing to humble themselves, God is willing to show more grace (James 4:1-6).

James therefore counsels them to draw near to God in humble submission, with clean hands, purity of heart, and true contrition. He warns against speaking evil of brethren and judging one another, lest they become judges and not doers of the law. The chapter ends with a call to make plans with the Lord’s will in mind, for we have no idea what the morrow holds and life is short. Otherwise we boast in our arrogance and sin when we fail to do what we know is good (James 4:7-17).

OUTLINE I. TRUE DOES NOT THE WORLD (James 4:1-6) A. THE SOURCE OF WARS AND FIGHTS (James 4:1-3)1. From within, from desires that war in one’s members 2. Such as lust (envy), murder (hate?), coveting, which do not give what one seeks 3. Leading to unanswered prayers, due to selfishness

B. WITH THE WORLD IS ENMITY WITH GOD (4-6)1. Whoever wants to be a friend of the world becomes an enemy of God 2. Even as the Scripture warns, and not in vain 3. While God resists the proud, He is willing to give grace to the humble

II. TRUE DRAWS NEAR TO GOD (James 4:7-17) A. BY TO GOD’S (James 4:7-12)1. Submit to God, resist the devil and he will flee 2. Draw near to God and He will draw near to you a. Cleanse your hands, sinners b. Purify your hearts, double-minded c. Mourn and weep for your sins d. Humble yourself before God, and He will lift you up 3. Let God be the Lawgiver and Judge a. Do not speak evil of one another and judge one another

Otherwise you speak evil of the law and judge the law
Otherwise you are not a doer of the law, but a judge b. When there is really only one Lawgiver who is able to save and destroy

B. BY TO GOD’S WILL (James 4:13-17)1. We should be careful in making plans for the future a. We do not know what will happen tomorrow b. Life is but a vapor that appears for a little while and then vanishes 2. Therefore we should acknowledge “If the Lord wills” in our plans a. Otherwise we boast in arrogance, which is evil b. For one to know to do good and not do it, that is sin

REVIEW FOR THE CHAPTER

What are the main points of this chapter?- True religion does not befriend the world (James 4:1-6)

True religion draws near to God (James 4:7-17)

Where do wars and fights find their origin? (James 4:1-2)- Our desires for pleasure that war in our members

Lusting and coveting for things we do not have and cannot obtain

Why do some not receive what they ask for? (James 4:3)- They ask for the wrong reason, e.g., for personal pleasures
What does James call those who would be a friend of the world? (James 4:4)- Adulterers and adulteresses

An enemy of God

What possible translations for the Scripture quoted in verse 5?- “The Spirit who dwells in us yearns jealously” (NKJV)

“The spirit that dwelleth in us lusteth to envy” (KJV)
“the spirit he caused to live in us envies intensely” (NIV)
“He jealously desires the Spirit which He has made to dwell in us” (NASB)

Whom does God resist? To whom does He give more grace? (James 4:6)- The proud

The humble

What counsel does James give to those tempted by the world? (James 4:7-10)- Submit to God

Resist the devil and he will flee from you
Draw near to God and He will draw near to you
Cleanse your hands
Purify your hearts
Lament, mourn, and weep
Let your laughter be turned to mourning and your joy to gloom
Humble yourselves in the sight of the Lord and He will lift you up

Why should one not speak evil of a brother? (James 4:11)- They then speak evil of the law and judge the law

They become a judge, rather than a doer of the law

What other reasons does James give for not judging one another? (James 4:12)- There is one Lawgiver who is able to save and destroy

Who are we to judge another?

Why should we be careful about the plans we make? (James 4:13-14)- We do not know what will happen tomorrow

Our life is only a vapor that appears for a short while

With what qualification can one make plans for the future? (James 4:15)- If the Lord wills
Of what is one guilty when plans are made without considering the Lord’s will? (James 4:16)- Boasting in one’s arrogance
Of what is one guilty if they know what is good, but fail to do it? (James 4:17)- SinThe Epistle of JamesJas_4:1-17 Questions1. What infighting existed among these brethren and what was the cause of it (James 4:1-2)?2. Why did these brethren not receive what they asked for (James 4:3)?3. What was the spiritual state of these brethren and how had they come to be in this state (James 4:4)?4. What does James say about the spirit in man (James 4:5)?5. What does God do with the proud and with the humble (James 4:6)?6. What were these brethren told to do in order to change their worldly ways and receive God’ s grace (James 4:7-10)? Verse 7 - Verse 8 - Verse 9 - Verse 10 -7. What sin were these brethren told to stop and why (James 4:11-12; see also James 2:1-4; James 2:12-13)?8. What approach did these brethren take regarding their future plans? What had they forgotten or not considered (James 4:13-14)?9. Who or what is to be included when making future plans (James 4:15)?10. What evil did they exhibit regarding their future plans (James 4:16)?11. What does James say is “ sin” (James 4:17)? Digging Deeper1. Where else in the Bible are God’ s people described as being spiritual adulterers (James 4:4)?2. What OT scripture might James have in mind in James 4:5? What OT scripture is quoted in James 4:6?3. What is the meaning of James’ question in James 4:5 regarding the spirit? Is this a reference to the human spirit, the Holy Spirit, or some other spirit? (Compare with Jeremiah 3:14 and Hosea 2:19 ff.)4. How did Jesus resist the devil (James 4:7)?5. What type of “ judging” is condemned in this context (James 4:11-12; see James 2:4 and Romans 14:1-4; Romans 14:10; Romans 14:13)? How do you reconcile James 4:11-12 which condemns judging, with other scriptures like John 7:24 and 1 Corinthians 5:12; 1 Corinthians 10:15 which encourage judging?6. What law is spoken against and judged (James 4:11; see James 2:8)?7. What connection does James 4:17 have with verses 13 though 16? Applications for Today1. We must not fight with each other (James 4:1-2; Galatians 5:14-15; 1 Timothy 6:4-5).2. We must ask (in prayer) with the right attitude and motive (James 4:3; Matthew 6:11; Matthew 26:42; 1 John 3:22; 1 John 5:14); otherwise, our prayers will be hindered (James 4:3; Proverbs 28:9; 1 Peter 3:12).3. We must choose between love for the world and love for God (James 4:4; 1 John 2:15-17). God’ s people become spiritual adulterers when they choose worldly friendships (James 4:4; Jeremiah 9:2).4. God resists the proud and exalts the humble (James 4:6; Proverbs 3:33-34; Proverbs 16:18; 1 Peter 5:5-6).5. We must resist the devil (James 4:7; Ephesians 4:27; Ephesians 6:10 ff; 1 Peter 5:8) and draw near to God (James 4:7;2 Chronicles 15:2; Zechariah 1:3; Hebrews 4:16; Hebrews 7:19; Hebrews 7:25)6. When we sin, we need to be humble and take seriously the matter of repentance (James 4:8-10; Isaiah 1:16; 2 Corinthians 7:9-11).7. We have only one lawgiver and judge (James 4:11-12; Isaiah 33:22).8. We must not boast of tomorrow as if we are guaranteed another day (James 4:13-16; Proverbs 27:1;Luke 12:19-20).9. Life is fragile, like a vapor; make sure you are right with God (James 4:14; Psalms 39:5; Psalms 144:4).10. We will be judged for failing to do what we know we ought to do (James 4:17; Luke 12:47).

James 4:1

James 4:1 James 4:1 ποθενG4159 WHENCE " COME " πολεμοιG4171 WARS καιG2532 AND μαχαιG3163 ενG1722 AMONG υμινG5213 YOU? ουκG3756 “IT IS” NOT εντευθενG1782 THENCE, εκG1537 FROM τωνG3588 ηδονωνG2237 υμωνG5216 YOUR , τωνG3588 WHICH στρατευομενωνG4754 [G5734] WAR ενG1722 IN τοιςG3588 μελεσινG3196 υμωνG5216 YOUR MEMBERS? . whence: James 3:14-18 fightings: or, brawlings come they: James 1:14, Genesis 4:5-8, Jeremiah 17:9, Matthew 15:19, Mark 7:21-23, John 8:44, Romans 8:7, 1 Timothy 6:4-10, Titus 3:3, 1 Peter 1:14, 1 Peter 2:11, 1 Peter 4:2, 1 Peter 4:3, 2 Peter 2:18, 2 Peter 3:3, 1 John 2:15-17, Jude 1:16-18 lusts: or, pleasures, James 4:3 in: Romans 7:5, Romans 7:23, Galatians 5:17, Colossians 3:5 Genesis 8:21 - the imagination Genesis 13:7 - a strife Judges 12:1 - we will burn 2 Samuel 19:43 - the words 1 Kings 12:14 - My father made 2 Chronicles 10:14 - My father Psalms 68:30 - delight Proverbs 10:12 - Hatred Proverbs 13:10 - Only Proverbs 20:3 - but Proverbs 21:10 - soul Jeremiah 7:9 - steal Jeremiah 41:1 - of the Ezekiel 20:31 - and shall Amos 4:12 - prepare Zechariah 11:14 - I cut Matthew 20:24 - they Matthew 24:12 - because Mark 7:20 - General Acts 23:10 - fearing Romans 6:12 - in the lusts Romans 6:13 - Neither 1 Corinthians 1:11 - that there 1 Corinthians 3:3 - for whereas 1 Corinthians 6:7 - there 2 Corinthians 12:20 - debates Galatians 5:15 - General Ephesians 2:3 - in the Ephesians 4:31 - wrath Philippians 2:14 - disputings Colossians 2:18 - fleshly 1 Timothy 3:3 - a brawler 2 Peter 1:4 - having 1 John 3:15 - hateth James 4:1 Wars and fightings are virtually the same except the first refers to a state of conflict in general and the second to the single battles of the war. James is writing of spiritual or moral things and not of warfare in its usual sense. Lusts refers to unrighteous pleasures and the strife after such gratifications is bound to bring conflicts between different members of the body of Christ. James 4:1 ——————————————————————————– Lusts (ἡδονῶν) Lit., pleasures, as Rev. Properly, sensual pleasures. The sinful pleasures are the outgrowths of the lusts, v. 2. ——————————————————————————– That war (στρατευομένων) The thought of wars and rightings is carried into the figurative description of the sensuality which arrays its forces and carries on its campaign in the members. The verb does not imply mere fighting, but all that is included in military service. A remarkable parallel occurs in Plato, “Phaedo,” 66: “For whence come wars and rightings and factions? Whence but from the body and the lusts of the body?” Compare 1 Peter 2:11; Romans 7:23.

James 4:1 ——————————————————————————– Whence (pothen). This old interrogative adverb (here twice) asks for the origin of wars and fights.

James is full of interrogatives, like all diatribes. ——————————————————————————– Wars (polemoi) — fightings (machai). ——————————————————————————– War (polemos, old word, Matthew 24:6) pictures the chronic state or campaign, while machη (also old word, 2 Corinthians 7:5) presents the separate conflicts or battles in the war. So James covers the whole ground by using both words. The origin of a war or of any quarrel is sometimes hard to find, but James touches the sore spot here. ——————————————————————————– Of your pleasures (ek tτn hηdonτn humτn). Old word from hηdomai. Ablative case here after ek, “out of your sinful, sensual lusts,” the desire to get what one does not have and greatly desires. ——————————————————————————– That war (tτn strateuomenτn). Present middle articular participle (ablative case agreeing with hηdonτn) of strateuτ, to carry on a campaign, here as in 1 Peter 2:11 of the passions in the human body.

James seems to be addressing nominal Christians, “among you” (en humin). Modern church disturbances are old enough in practice.

IN THE CHURCH James 4:1-12 ——————————————————————– THE SOURCE OF WARS AND STRIFE James 4:1-10 ———————————————————————————————— Chapter four begins with a warning against strife and contention. A connection may be seen between this and the previous section in the third chapter. Divine wisdom leads to peace and righteousness. But since there is strife and fighting among the readers, what is the source of such? James answers by identifying the source as the lusts and desires which crave worldly satisfaction. Prayers are unanswered or avoided.

But friendship with the world means enmity against God, whose Spirit longs for the undivided loyalty of His children and who gives grace to achieve the purpose. A call to repentance and humility is needed to bring the readers back into the favor of God. ——————————————————————————– This section, while it may not be pleasant to read and contemplate, is one which ought to be studied and taught.

Worldliness is one of the continual problems in the church. Christians are in the world, but they are not of the world (John 17:14). God has accepted them as His children or sons. He justifies them and accepts them as though they were as spotless as angels, but He leaves them here in the world. The final transformation into the image of God Himself will come when Jesus is seen in the resurrection and His followers become like Him. But God expects them to grow gradually into that image by continually purifying themselves while here on earth as they wait the hope of the resurrection (read 1 John 3:1-3, where these ideas are set forth).

This divine sonship in the heavenly family calls upon the Christian to break the ties which he had as a sinner and alien. “Love not the world, neither the things that are in the world. If a man love the world, the love of the father is not in him” (1 John 2:15).

This is the problem that James is concerned with here. ——————————————————————————– Some critics think that this passage is exceedingly harsh and even unrealistic. It presents, if taken literally, a picture of sin within the scattered church which is unbelievable to some. Can it be possible that the church would have grown so worldly in such a short time? Some even use this passage to prove that the book was not written to Christians but is a purely Jewish book which some Christian had later worked over to make it into a Christian document. Note especially the sins of war and murder. Is it thinkable that Christians were actually guilty of these sins?

It will be seen that it is not necessary to take these as actual fightings in carnal battles. Even if this were so, it would not have to be assumed that all Christians were acting in such ways, though there is evidence that some did walk the low road (e. g., the Corinthians).

If it had been written to Jews, one would not assume that they all were guilty of these sins. Others think that, if the literal meaning is insisted on, James may (as in the fifth chapter) have been writing to the Jews (Christians and non-Christians) whom he hoped would read his book and that he had the Jewish situation politically in mind. ——————————————————————————- 1. Whence come wars and whence come fightings—The meaning of “wars” and “fightings” is crucial here. Does James mean literal fightings and wars? Some assume that he does, and it seems unrealistic to them that this should be so among Christians. Actually the language does not demand this assumption.

Arndt and Gingrich say concerning the word “fightings” that in the literature covered by their lexicon the word is used always in the plural and always of battles carried on without weapons. In other words, the meaning is always figurative.

Its other uses in the New Testament bear this out: 2 Corinthians 7:5; 2 Timothy 2:23; and Titus 3:9 . The word for “war” (polemos) also has a well-established figurative use. Again Arndt and Gingrich assert that since Sophocles’ time the word has been used in the figurative sense of quarrelling, conflict, or strife. It will be seen that “murdering” in the same context will fit into a figurative interpretation. Some commentators argue that this is taking the easy way out of the difficulty, but it is also true that they may be closing their eyes to the obvious contextual meaning of the language. It is possible, of course, that James means engaging in actual carnal conflict, and this can be explained in the context of the book, but it is more likely that James means internal bickerings and strife, leading to hatred. ——————————————————————————– among you?—Does James mean Christians, i. e., his readers?

As pointed out, some commentators have doubted the probability of this. In answer it has been supposed that this is addressed not directly to the Christian part of James’ readers, but to the larger circle of Jewish people who (James still hopes) respected him enough that they would read his letter.

It is well known that such activity as the Zealot revolutionary movement from Galilee was going on. Many Jews were engaging in this, which was a form of robbery, plunder, and murder. James may have had this circle of readers in mind. Obviously in James 5:1 ff he is addressing readers outside the church. Perhaps some Christians still belonged to these bands of rebel fighters. If so, their fighting spirit may have spread into the churches.

In America during our Civil War, many Christians did engage in carnal war and against each other. But it is still better to suppose that if James is speaking to Christians, he speaks in a figurative sense. ——————————————————————————- come they not hence, even of your pleasures—“Pleasures” is from the word from which we get our “hedonite,” one who lives for pleasure.

The word in a bad sense means “evil desires for gratification of the flesh.” Thus here it is a metonomy for lusts. The selfish desires of Jas 3:14 reflect this. They do not reflect the purity connected with the wisdom from above (James 3:13-17) and so do not have the peace which goes with it. This is not far different from the “desires” or “lusts” which James had identified as the source of sin in temptation in James 1:14. These pleasures were the giving away to the desires of the flesh in a selfish, wanton, and lascivious way, though some think that money basically is meant (Huther). For the use of the word “pleasure” in a bad sense elsewhere see Luke 8:14; Titus 3:3; and 2 Peter 2:13.

The strife or conflicts were the direct results of such pleasure and satisfaction. ——————————————————————————- that war in your members?—Such pleasures were at war in their members. Does this mean among the members of the physical body (as in James 3:6) or among the members of the church?

If the latter, then James means that the different Christians seeking to gratify their pleasures find other disciples standing in their way. From this, conflict naturally arises. But more likely James means that such pleasures fight among the members of the individual’ s body. So in James 3:2 the tongue is set over against the whole body. Paul speaks of the law of sin and death which works in his members (Romans 7:23). The verb means “to campaign,” “to serve in a war as a soldier.” Pleasures (or really the lusts, the satisfaction of which brings pleasure) using one part of the body as a base of operations carry on war with everyone and everything which might seek to block their gratification.

James does not spell out the figure to say that the hand is at war with the foot (for instance). But this is the general idea.

Some part of man’ s nature may seek to curb and control and keep under other parts, bringing conflict. ——————————————————————————- James may be still thinking of the strife caused by the teachers (chapter 3). Or beginning with this he may be thinking of the many different ways that Christians might allow their interests to lead them to strife. Such may have spread from their Jewish background, but enough of such is seen in the church today to prove that James may be speaking realistically of Christians of his day. In James 4:11-12 we see that they were speaking against and judging one another.

James 4:2

James 4:2 James 4:2 επιθυμειτεG1937 [G5719] YE DESIRE, καιG2532 AND ουκG3756 εχετεG2192 [G5719] HAVE NOT; φονευετεG5407 [G5719] YE KILL καιG2532 AND ζηλουτεG2206 [G5719] ARE EMULOUS, καιG2532 AND ουG3756 δυνασθεG1410 [G5736] ARE NOT ABLE επιτυχεινG2013 [G5629] TO OBTAIN; μαχεσθεG3164 [G5736] YE FIGHT καιG2532 AND πολεμειτεG4170 [G5719] WAR, ουκG3756 εχετεG2192 [G5719] YE HAVE NOT δεG1161 BUT διαG1223 τοG3588 BECAUSE μηG3361 NOT αιτεισθαιG154 [G5733] ASK υμαςG5209 YOU . lust: James 5:1-5, Proverbs 1:19, Ecclesiastes 4:8, Habakkuk 2:5, 1 Timothy 6:9, 1 Timothy 6:10 kill: or, envy because: James 1:5, Isaiah 7:12, Matthew 7:7, Matthew 7:8, Luke 11:9-13, John 4:10, John 16:24 Genesis 8:21 - the imagination Judges 12:1 - we will burn 1 Kings 3:11 - hast not 1 Kings 12:14 - My father made 1 Kings 21:6 - Because 2 Chronicles 10:14 - My father Psalms 78:18 - by asking meat Isaiah 43:22 - thou hast not Ezekiel 36:37 - I will yet Luke 11:1 - teach Acts 23:10 - fearing 1 Corinthians 1:11 - that there 1 Corinthians 3:3 - for whereas Ephesians 4:31 - wrath 1 Timothy 6:4 - words 2 Timothy 2:24 - strive James 1:14 - when 1 John 3:15 - hateth Revelation 18:14 - thy soul James 4:2 Lust and have not. They had the unholy desires but were not always able to obtain what they craved, and that caused them to kill (have murderous thoughts, 1 John 3:15) those who resisted their unrighteous desires. zFight and war is the same as wars and fightings in the first verse. In some cases they might have obtained things they had asked for had they asked for them in a lawful manner. James 4:2 ——————————————————————————– Ye lust See on desire, 1 Peter 1:12; and Mark 4:19. ——————————————————————————– Desire to have (ζηλοῦτε) Rev., covet, and are jealous, in margin. See on James 3:14. James 4:2 ——————————————————————————– Ye lust (epithumeite). Present active indicative of epithumeτ, old word (from epi, thumos, yearning passion for), not necessarily evil as clearly not in Luke 22:15 of Christ, but usually so in the N.T., as here. Coveting what a man or nation does not have is the cause of war according to James. ——————————————————————————– Ye kill and covet (phoneuete kai zηloute). Present active indicatives of phoneuτ (old verb from phoneus, murderer) and zηloτ, to desire hotly to possess (1 Corinthians 12:31).

It is possible (perhaps probable) that a full stop should come after phoneuete (ye kill) as the result of lusting and not having. Then we have the second situation: “Ye covet and cannot obtain (epituchein, second aorist active infinitive of epitugchanτ), and (as a result) ye fight and war.” This punctuation makes better sense than any other and is in harmony with James 4:1.

Thus also the anticlimax in phoneuete and zηloute is avoided. Mayor makes the words a hendiadys, “ye murderously envy.” ——————————————————————————– Ye have not, because ye ask not (ouk echete dia to mη aiteisthai humas). James refers again to ouk echete (ye do not have) in James 4:2. Such sinful lusting will not obtain. “Make the service of God your supreme end, and then your desires will be such as God can fulfil in answer to your prayer” (Ropes). Cf. Matthew 6:31-33. The reason here is expressed by dia and the accusative of the articular present middle infinitive of aiteτ, used here of prayer to God as in Matthew 7:7-8. Humβs (you) is the accusative of general reference.

Note the middle voice here as in aiteisthe in James 4:3. Mayor argues that the middle here, in contrast with the active, carries more the spirit of prayer, but Moulton (Prol., p. 160) regards the distinction between aiteτ and aiteomai often “an extinct subtlety.” 2. Ye lust, and have not:—The words of this verse are further explanation of why Christians were fighting. “Lust” is another word suggesting strong desire for gratification of the instincts. It is a verb form of the word “lust” in James 1:14. It means “desires” and here “bad desires.” When men live merely to satisfy their desires, they never realize their goal. He who lives for the satisfaction of his pleasures and desires will always “have not.” The more he gets the more unsatisfied he will be.

Sensations lose their pleasantness when indulged in too frequently. The only way they can then be fulfilled is to heighten the kind of attempted satisfaction.

Solomon in the long ago learned all this when he gave himself to worldliness to see what was good for man. He learned that “all was vanity and vexation of spirit.” Man’ s whole (duty) is to fear God and keep his commandments (Ecclesiastes 12:13). Tacitus’ description of the progressive nature of Nero’ s passions in his Histories is a good example of the way such living develops. If self-control is not exercised, soon there is no satisfaction at all. Indulgence leads to unsatisfaction. ——————————————————————————– ye kill,—Or “murder.” It is hardly likely that James means this literally, though some Christians may have gone so far as to do such a thing. We have all perhaps known some professing Christians who have done such a terrible deed.

But there is scriptural background for thinking that James means something else. Jesus in Matthew 5:22 had taught that hate in the heart is equal to murder from the Christian point of view.

John taught the same thing in 1 John 3:15 : “whosoever hateth his brother is a murderer.” It could hardly be more specific (in view of the established figurative meanings of the words “wars” and “fightings” ) than this. In addition, it is possible that the verb may mean no more than the desire to kill (a tendential present). Jesus spoke of those who were killing him, when actually they had only wished or attempted to do so (John 10:33). Parallels exist. Knowling points to Deuteronomy 24:6, where it is said that one takes his neighbor’ s life who takes his mill as a pledge. In the apocryphal book of Ecclesiasti- cus (34:21f) we find: “The bread of the needy is the life of the poor: he that taketh away his neighbor’ s living slayeth him.” That jealousy and envy lead to murder is argued by Clement of Rome (1 Corinthians 4:7-9). ——————————————————————————- and covet,—This is not the ordinary word for “covet.” It has a double meaning of either “be jealous” (“bitter jealousy,” James 3:14; Acts 17:5, “the Jews moved with jealousy” ; 1 Corinthians 13:4, “love envieth not” ) or “to desire earnestly,” “to strive for” e. g., “desire earnestly the best gifts” (1 Corinthians 12:31).

These facts are evidenced by the marginal reading. The King James says, “Ye kill and desire to have.” Arndt and Gingrich take “ye are jealous” as the correct meaning.

Between the idea of desire (covetousness) and jealousy there is not a great deal of difference. The King James adopted an inferior reading “Ye envy and desire to have.” Westcott-Hort margin suggests a full stop or period after “ye kill,” with “You covet and are not able to obtain” beginning a new sentence. Meyer supports this. This is possible; the MSS. have no punctuation. But it is merely a rearranging of the same ideas. The language of the whole passage is abrupt, broken into sentences that contain verbs with no connectives. This is a style of colloquial speech (but also of orators and comedy; compare Funk, Sec. 494). The brevity of the sentences heightens the points of the description.

The best solution is to translate “Ye are jealous” and begin the new sentence with this. ——————————————————————————– and cannot obtain:—In spite of your strong jealousy or desire, your virtual murder, you do not get what you want. Just as the “wrath of man worketh not the righteousness of God” (James 1:20), so neither do jealousy, hatred and lust lead to God’ s blessings. The verb means “to attain one’ s goal or purpose” (cf. Romans 11:7). God answers prayer, but not all prayer, especially not in giving the ungodly the ingredients for selfish gratification. ——————————————————————————– ye fight and war;—James uses verbs in the continuous sense, “go on fighting and warring.” The verbs represent the same words as in verse I. He has rounded the thought and returned to the question “Whence come wars?” The whole thought is “Since you lust but don’ t have, you kill and envy (or covet) and still do not succeed, so you go on fighting and warring.” All this is because of pleasure seeking in the bodily members. ——————————————————————————– ye have not because you ask not.—The nuance of this sentence is “You cannot obtain what you desire.

Since you do not succeed in getting it, you cannot have (hold) it.” The failure to have their desired objects related directly to their unsuccessful prayer life. Either they did not pray for what they desired or (verse 3) they asked amiss.

For some, their attitudes and actions were such that they would not pray. Perhaps they realized that their desires were such that their prayers would be a mockery. Hence they went about trying to get what they wanted without prayer, without taking God into their thoughts. ——————————————————————————– “Ask” here and in the next sentence are the same verb, but they are in different voices. The first has a reflexive (middle) idea, “ask for one’ s self.” The other is active. Some commentators doubt that James intends any great difference in the meaning. In Classical Greek the middle meant “to ask for something as a loan.” But James uses it here to mean “pray for something for one’ s self.” Literally we have: “Ye ask for yourselves … ye ask, and receive not.” The thought, then, is: “Because you cannot pray for the blessings which God as a loving Father will give (Matthew 7:11), you do not pray; and thus God does not give you His blessings.”

James 4:3

James 4:3 James 4:3 αιτειτεG154 [G5719] YE ASK, καιG2532 AND ουG3756 λαμβανετεG2983 [G5719] RECEIVE NOT, διοτιG1360 BECAUSE κακωςG2560 EVILLY αιτεισθεG154 [G5731] YE ASK ιναG2443 THAT ενG1722 IN ταιςG3588 ηδοναιςG2237 υμωνG5216 YOUR δαπανησητεG1159 [G5661] YE MAY SPEND “IT”. . and: James 1:6, James 1:7, Job 27:8-10, Job 35:12, Psalms 18:41, Psalms 66:18, Psalms 66:19, Proverbs 1:28, Proverbs 15:8, Proverbs 21:13, Proverbs 21:27, Isaiah 1:15, Isaiah 1:16, Jeremiah 11:11, Jeremiah 11:14, Jeremiah 14:12, Micah 3:4, Zechariah 7:13, Matthew 20:22, Mark 10:38, 1 John 3:22, 1 John 5:14 ye may: Luke 15:13, Luke 15:30, Luke 16:1, Luke 16:2 lusts: or, pleasures, James 4:1 1 Samuel 28:6 - inquired 1 Kings 2:22 - why dost 1 Kings 3:11 - hast not Job 16:18 - let my cry Job 27:9 - Will God Job 35:13 - God Psalms 78:18 - by asking meat Isaiah 43:22 - thou hast not Isaiah 45:19 - Seek Ezekiel 36:37 - I will yet Hosea 7:14 - assemble Luke 11:1 - teach Luke 11:10 - General John 4:15 - give John 6:26 - Ye seek John 16:24 - ask Romans 8:26 - for we James 4:3 While they did not ask in the proper way, some did make unlawful demands but were refused because of the impure motive that prompted the requests. That unrighteous motive was that their personal cravings might be gratified and not that lawful benefits might be obtained. The passage as a whole (verses 1-3) pictures a group of professed disciples who were confused and unsettled in their lives, trying to partake of the same practices as those of the world, at the same time pretending to be serving the Lord in things spiritual. James 4:3 ——————————————————————————– Ye ask (αἰτεῖτε) Seeon ἠρώτων, besought, Matthew 15:23. ——————————————————————————– Amiss (κακῶς) Lit., evilly: with evil intent, as explained by the following sentence. ——————————————————————————– Consume it upon (δαπανησήτεἐν) More correctly, as Rev., spend it in. The sense is not lay out expense upon your pleasures, but spend in the exercise of; under the dominion of. James 4:3 ——————————————————————————– Because ye ask amiss (dioti kakτs aiteisthe). Here the indirect middle does make sense, “ye ask for yourselves” and that is “evilly” or amiss (kakτs), as James explains. ——————————————————————————– That ye may spend it in your pleasures (hina en tais hηdonais humτn dapanηsηte). Purpose clause with hina and the first aorist subjunctive of dapanaτ, old verb from dapanη, cost (Luke 14:28 only in N.T.), to squander (Luke 15:14). God does not hear prayers like this. 3.

Ye ask, and receive not because ye ask amiss,—James had just said that they did not ask. His style has no connectives.

He means “Some do not ask and do not receive, while others ask amiss; and so their prayers are not heard.” God does not answer all prayer. His rules for prayer must be met. James has already said that a prayer must be in faith (James 1:6). Further, it must be according to His will (1 John 5:14). There arc other conditions. ——————————————————————————- The thing that was wrong with the prayers of those who did pray was that their prayers were evil. The word “amiss” means literally “in an evil manner,” that is, with wrong or wicked motives. What those motives were is explained in the next verse. Illustration of the meaning of this word in John 18:23 “If I have spoken evil \

James 4:4

James 4:4 James 4:4 μοιχοιG3432 καιG2532 AND μοιχαλιδεςG3428 , ουκG3756 οιδατεG1492 [G5758] KNOW YE NOT οτιG3754 THAT ηG3588 THE φιλιαG5373 τουG3588 OF THE κοσμουG2889 WORLD εχθραG2189 τουG3588 ENMITY “WITH” θεουG2316 GOD εστινG2076 [G5748] IS? οςG3739 ανG302 ουνG3767 βουληθηG1014 [G5680] BE MINDED φιλοςG5384 A FRIEND ειναιG1511 [G5750] TO BE τουG3588 OF THE κοσμουG2889 WORLD, εχθροςG2190 τουG3588 AN ENEMY θεουG2316 OF GOD καθισταταιG2525 [G5743] IS . . adulterers: Psalms 50:18, Psalms 73:27, Isaiah 57:3, Jeremiah 9:2, Hosea 3:1, Matthew 12:39, Matthew 16:4 the friendship: John 7:7, John 15:19, John 15:23, John 17:14, 1 John 2:15, 1 John 2:16 enmity: Genesis 3:15, Romans 8:7 whosoever: Galatians 1:10 is the: Psalms 21:8, Luke 19:27, John 15:23, John 15:24, Romans 5:10 Exodus 20:5 - of them Exodus 20:14 - General Numbers 15:39 - go a whoring Joshua 10:4 - we may 2 Chronicles 19:2 - hate the Lord Job 16:18 - let my cry Son 5:16 - friend Jeremiah 5:7 - they then Jeremiah 13:27 - thine adulteries Jeremiah 23:10 - full Hosea 7:4 - are all Hosea 10:2 - Their heart is divided Matthew 6:24 - serve Matthew 13:27 - whence Mark 8:38 - adulterous Mark 10:23 - How Luke 6:26 - when Luke 16:13 - servant John 6:26 - Ye seek John 8:23 - ye are of Joh 15:18 - General John 17:11 - but Acts 16:20 - do Romans 2:22 - adultery Romans 6:3 - Know Romans 12:2 - be not 1 Corinthians 3:16 - Know 2 Corinthians 6:14 - unequally 2 Corinthians 13:5 - Know Galatians 1:4 - from Ephesians 2:2 - walked according Ephesians 4:18 - alienated Colossians 1:21 - sometime Colossians 2:20 - living James 1:27 - to keep 1 John 3:13 - if 1 John 5:19 - and the James 4:4 In the temporal world a person who commits unlawful intimacy is guilty of immorality. Likewise in the realm of the family of God, those who are intimate with the sinful pleasures of the world are guilty of spiritual adultery because they are untrue to Christ, who is their lawful partner. This intimacy is here called friendship and James says it is enmity (at war) with God. On this principle James declares that a person cannot be a friend (be intimate with) of the world without being an enemy of the Lord. This is the same thing that Jesus teaches in Matthew 12:30. James 4:4 ——————————————————————————– Ye adulterers (μοιχοὶ) All the best texts omit. ——————————————————————————– Adulteresses (μοιχαλίδες) The feminine term is the general designation of all whom James here rebukes. The apostate members of the church are figuratively regarded as unfaithful spouses; according to the common Old-Testament figure, in which God is the bridegroom or husband to whom his people are wedded. See Jeremiah 3; Hosea 2, 3, 4; Isaiah 54:5; Isaiah 62:4-5. Also, Matthew 12:39; 2 Corinthians 11:2; Revelation 19:7; Revelation 21:9. ——————————————————————————– Will be (βουληθῇεἶναι) More correctly, as Rev., would be. Lit., may have been minded to be. ——————————————————————————– Is the enemy (καθίσταται) Thereby constitutes himself. Rev., maketh himself.

See on James 3:6. James 4:4 ——————————————————————————– Ye adulteresses (moichalides).

Moichoi kai (ye adulterers) is spurious (Syrian text only). The feminine form here is a common late word from the masculine moichoi. It is not clear whether the word is to be taken literally here as in Romans 7:3, or figuratively for all unfaithful followers of Christ (like an unfaithful bride), as in 2 Corinthians 11:1-2; Ephesians 5:24-28 (the Bride of Christ). Either view makes sense in this context, probably the literal view being more in harmony with the language of Jas 4:2-3. In that case James may include more than Christians in his view, though Paul talks plainly to church members about unchastity (Ephesians 5:3-5). ——————————————————————————– Enmity with God (echthra tou theou). Objective genitive theou with echthra (predicate and so without article), old word from echthros, enemy (Romans 5:10), with eis theon (below and Romans 8:7). ——————————————————————————– Whosoever therefore would be (hos ean oun boulηthηi).

Indefinite relative clause with hos and modal ean and the first aorist passive (deponent) subjunctive of boulomai, to will (purpose). ——————————————————————————– A friend of the world (philos tou kosmou). Predicate nominative with infinitive einai agreeing with hos.

See James 2:23 for philos theou (friend of God). ——————————————————————————– Maketh himself (kathistatai). Present passive (not middle) indicative as in James 3:6, “is constituted,” “is rendered.” ——————————————————————————– An enemy of God (echthros tou theou). Predicate nominative and anarthrous and objective genitive (theou). 4. Ye adulteresses,—Now that James has stated the problem of worldly strife and war and pinpointed the cause as their living in the realm of pleasure, he begins a rebuke and prescribes the corrections which such a situation demands. He calls such unfaithful or worldly people in the church “adulteresses.” Here obviously he is not speaking of the sin of fornication or literal adultery, addressing directly the evil women involved ——————————————————————————– in the sin (Expositor’ s Greek Testament’). This is a figurative or ethical use of the term, just as “murder” is in the same context.

Some copyists thought the masculine should be added to make those addressed read “Adulterers and adulteresses.” This late reading is in the King James but does not belong. The whole church is the bride.

In both the Old and New Testament God’ s people are pictured as the bride of God or Christ (Isaiah 54:5; Hosea 2:19; Jeremiah 3:14; Jeremiah 3:20; 2 Corinthians 11:2; Romans 7 :iff). Unfaithfulness to the husband is adultery (Jeremiah 3:9; Psalms 73:27; Matthew 12:39; 16:4; Revelation 2:22) In this figurative use, the feminine form is the correct one. For God’ s people to live in the realm of pleasure, which in turn leads to envy, lust, and fighting, is to betray the relationship of a faithful spouse as a partner in marriage betrays a husband or wife in adultery. In the Old Testament the unfaithfulness was usually idolatry. ——————————————————————————– know ye not,—How often have the guilty heard these words: “Don’ t you know better than this?” Cf. Matthew 6:24 . James appeals to the training and conscience which instruction in discipleship should have created in his readers.

The New Testament often mentions the instruction which has put Christians in possession of the basic knowledge about their lives (1 John 2:27; 2 Peter 1:12). The latter passage emphasizes that such knowledge needs sometimes to be stirred up.

Thus James is trying to rekindle in his readers the correct attitude toward the world (cf. Romans 6:16; 1 Corinthians 3:16). ——————————————————————————– the friendship of the world—“The world” in this context refers to evil, worldly men who are at enmity with God, in sin and lost. In this sense James had used the word in 1:27 . “The world” in this sense lies in the power of the evil one (1 John 5:19). It is condemned by God (1 Corinthians 1:20) because it knows not God (John 17:25). Christians have been called out of it (John 15:19); they must live as dead or crucified to it (Galatians 6:14). The world lives for “the lust of the flesh, the lust of the eyes, and vainglory of life” and Christians are not to love it (1 John 2:15). ——————————————————————————- To be “friends” with this world is to incur the enmity of God. “Friendship” here means affection for pleasures as James has described them.

Probably he would include friendship with those in the world (1 Corinthians 15:33). If Christians assume the proper attitude toward the evil world, it will hate them (John 15:18-19 a; 17:14; 1 John 3:13).

Hermas, an early Christian writer, (Mandates 10.1.4) spoke of the “pagan friendships” of Christians. A pleasure- loving, covetous, worldly Christian is a contradiction. Demas loved the present world and left Paul (2 Timothy 4:10). ——————————————————————————– enmity with God?—The word means “hostility or hatred of God.” The possessives in both phrases are objective, denoting the object of the friendship and hatred. Thus both nouns are active. This means that one cannot love God and the world at the same time. To love the world is equal to hating or being hostile to God. “If any man love the world, the love of the father is not in him” (1 John 2:15).

Jesus said the same thing of God and money, “Ye cannot love God and mammon (Matthew 6:24). The “carnal mind is enmity against God” (Romans 8:7). ——————————————————————————– Whosoever therefore would be a friend of the world maketh himself an enemy of God.—In Greek James says, “Whosoever would wish to be or intends to be.

The idea is that the choice is made deliberately, involving the will and mind of the Christian. Compare 1 Timothy 6:9 : “Those minded to be rich,” and passages like 1 Timothy 2:8; 1 Timothy 5:14; Titus 3:8. Another possible thought that James may be expressing is (as Knowling observes) that some feel that they cannot afford to be at enmity with God, but deep down they could wish that they were . Such a choice or desire is father to the real thing, as God looks upon it, for He knows the heart. ——————————————————————————– maketh himself an enemy of God.—“Enemy of God” makes clear the abstract “enmity” (same root) of the previous sentence. The verb “maketh” means “constitutes himself.” It is a middle (reflexive) form of a verb which means “to establish” or “cause one to be.” See the comment on James 3:6.

One who deliberates the way just mentioned thereby establishes himself an enemy of God. He has made the choice, and thus he has made himself an enemy.

This is why we must love God with the whole heart, mind, and soul (Matthew 22:37). Paul said, “Set your affections … on things above” (Colossians 3:2).

James 4:5

James 4:5 James 4:5 ηG2228 OR δοκειτεG1380 [G5719] THINK YE οτιG3754 THAT κενωςG2761 IN VAIN ηG3588 THE γραφηG1124 λεγειG3004 [G5719] SPEAKS? προςG4314 WITH φθονονG5355 ENVY επιποθειG1971 [G5719] DOES LONG τοG3588 THE πνευμαG4151 SPIRIT οG3739 WHICH κατωκησενG2730 [G5656] TOOK UP “HIS” ABODE ενG1722 IN ημινG2254 US? . the scripture: John 7:42, John 10:35, John 19:37, Romans 9:17, Galatians 3:8 The spirit: Genesis 4:5, Genesis 4:6, Genesis 6:5, Genesis 8:21, Genesis 26:14, Genesis 30:1, Genesis 37:11, Numbers 11:29, Psalms 37:1, Psalms 106:16, Proverbs 21:10, Ecclesiastes 4:4, Isaiah 11:13, Acts 7:9, Romans 1:29, Titus 3:3 to envy: or, enviously Genesis 38:9 - lest that Exodus 1:9 - the people Deuteronomy 15:9 - Beware Judges 8:1 - the men 1 Samuel 18:8 - the saying Psalms 73:3 - I was Proverbs 13:10 - Only Proverbs 14:30 - envy Proverbs 24:1 - not Proverbs 27:4 - but Ezekiel 31:9 - envied Jonah 4:1 - General Micah 7:19 - subdue Matthew 20:24 - they Matthew 27:18 - he Mark 10:41 - they Mark 15:10 - for envy Luke 19:39 - rebuke Luke 22:24 - General John 3:26 - he that Acts 5:17 - indignation Acts 6:1 - there Acts 13:45 - they Acts 17:5 - moved Romans 4:3 - what Romans 7:17 - sin Romans 13:13 - strife 1 Corinthians 2:12 - not 1 Corinthians 13:4 - envieth Galatians 4:30 - what Galatians 5:17 - the flesh Philippians 1:15 - even Philippians 2:3 - nothing 1 Timothy 5:18 - the scripture 1 Timothy 6:4 - words 1 Peter 2:1 - envies James 4:5 Envy and jealousy have some phases of meaning in common and hence are used to show God’ s great concern for the purity of His people. Exodus 20:5 says He is a jealous God and Paul writes on behalf of the Lord and says he is jealous about his brethren (2 Corinthians 11:2). In Genesis 6:3 the Spirit of God is said to be striving with man, that is the same Spirit that our verse says dwelleth in us. James asked if they think that this concern of the Spirit is in vain or to no purpose. A negative answer is implied and means that the brethren should take the admonition seriously and not provoke the Lord too far. James 4:5 ——————————————————————————– Do ye think (δοκεῖτε) See on James 1:26. ——————————————————————————– The scripture (ἡγραφὴ) See on Mark 12:10. Properly, a passage of scripture. ——————————————————————————– In vain (κενῶς) Only here in New Testament. James 4:5 ——————————————————————————– The Scripture (hη graphη). Personification as in Galatians 3:8; James 2:23. But no O.T. passage is precisely like this, though it is “a poetical rendering” (Ropes) of Exodus 20:5. The general thought occurs also in Genesis 6:3-5; Isaiah 63:8-16, etc.

Paul has the same idea also (Galatians 5:17; Galatians 5:21; Romans 8:6; Romans 8:8). It is possible that the reference is really to the quotation in James 4:6 from Proverbs 3:34 and treating all before as a parenthesis.

There is no way to decide positively. ——————————————————————————– In vain (kenτs). Old adverb (Aristotle) from kenτs (James 2:20), here alone in N.T. “Emptily,” not meaning what it says. ——————————————————————————– Made to dwell (katτikisen). First aorist active of katoikizτ, old verb, to give a dwelling to, only here in N.T. ——————————————————————————– Long unto envying (pros phthonon epipothei). A difficult phrase. Some even take pros phthonon with legei rather than with epipothei, as it naturally does go, meaning “jealously.” But even so, with God presented as a jealous lover, does to pneuma refer to the Holy Spirit as the subject of epipothei or to man’s spirit as the object of epipothei? Probably the former and epipothei then means to yearn after in the good sense as in Philippians 1:8. 5.

Or think ye that the scripture speaketh in vain?—A glance at the marginal readings will indicate how difficult this verse is. We commend part of the American Standard translation and disagree with part of it.

Let the reader study each of the alternate readings carefully. ——————————————————————————– James starts with the same verb he used in James 1:26, “If any man thinks (seems) to be religious.” If any of his readers knew the truth about the friendship with the world, then he must simply think that the Word of God has not meant what it said. “In vain” means “emptily” or “to no profit.” If one can be friends with both the church and the world, then what God has said in the Scriptures is in vain. ——————————————————————————– “The scripture” in the singular usually means a single passage of Scripture, though there are a few passages where the sense approximates the collective sense. Passages where the collective sense is considered the correct meaning by Arndt and Gingrich are Acts 8:32; John 7:38; John 7:42; Romans 4:3; Romans 9:17; Romans 10:11; Galatians 4:30; 1 Timothy 5:18; and the present one. If such is the meaning here, then with Lenski we interpret James as meaning merely that, if man can love God and the world together, then what the Scriptures as a whole teach is untrue. In this case, the following statement, beginning with “Doth the spirit . . .” is not meant to be taken as a quotation of Scripture. This is evidently the way the ASV takes the language, and it is the best solution of this point. If this is not true and it is considered a quotation from Scripture, then there is a difficulty, for there is no single passage in the Word of God which contains the exact words of James. ——————————————————————————– Doth the spirit which he made to dwell in us long unto envying?—Here the real difficulty is reached.

The ASV has made the sentence into a question. This is possible, but there is no reason to take it as such.

The King James does not consider it a question. The ASV has also translated “spirit” without the capital, thus making it refer to the human spirit rather than the Holy Spirit. But in the two ASV marginal interpretations “Spirit” is rendered as the Holy Spirit. But in one, “Spirit” is subject; in the other, object. There is a variant reading of “dwelleth” for “made to dwell” (which is the King James reading) but it is not the best-attested reading. The main difficulty is that in Greek the word for “spirit” is a noun which has the same form in the nominative case (subject) and the accusative (direct object).

So only the context can guide and it is not conclusive. ——————————————————————————– Accepting the reading of Nestle, Westcott-Hort, and most modern versions, “which he made to dwell,” we have four possible interpretations (the three of the ASV and one other). ——————————————————————————– The (human) spirit which God put in us longs unto the point of envy, (a) If this is a declarative sentence, it is a statement of the perverseness of the human spirit. It longs (for the world) in envy.

This would be an observation on the dispositions of the worldly Christians James has been discussing, (b) If it is a question (as the ASV takes it), then James is rejecting that idea. He is saying, “You don’ t think that God put a spirit in us that lusts or desires to the point of envy, do you?” His point is that the readers were acting as if this were true. ——————————————————————————– God (taking Him as the subject of the verb) yearns for the (human) spirit (that is, for its loyalty and devotion). James would be saying that, whereas the Christians were cool toward Him, His feeling is warm toward them with love. ——————————————————————————– God yearns for the (Holy) Spirit which He made to dwell in us to the point of envying for us. The ASV gives this sense in the first alternate reading and cites Jeremiah 3:14 and Hosea 2:19 f as illustrations. But they throw little light on the idea. They speak only of Jehovah’ s love for his betrothed.

They do not explain in what sense or why one member of the Godhead longs for another. To this writer it yields little meaning. ——————————————————————————– The (Holy) Spirit which God made to dwell in us yearns for us (for our loyalty and devotion to Him) to the point of being a jealous or envious Spirit. ——————————————————————————– The choice is between (2) and (4) and the substance of teaching in each is not far different.

In either case a member of the Godhead is said to yearn or long for man or his spirit. The teaching of either is an emphasis of the Old Testament idea that God is a jealous God, loving and craving the affection and devotion of His bride. The fourth interpretation is to be preferred because it is more natural to take the verb “made to dwell in us” as referring to the indwelling of the Holy Spirit, a doctrine that is a central part of the teaching of the New Testament (Romans 8:11; II Timothy 1:14; Galatians 4:6; Acts 5:32). On this see the note at the end of this verse. ——————————————————————————- The translators are divided: (la) NEB; (lb) Phillips, Living Oracle s (2) Moffatt, RSV, Schonfield; (3) ASV, Goodspeed; (4) Lenski, Confraternity. ——————————————————————————– For the comment for which preference has been indicated above compare the following comment from Oesterley (Expositor’ s Greek Testament), The best reading seems to be that of the RV margin: “That Spirit which he made to dwell in us yearneth for us even unto jealous envy.” The words witness to the truth that the third Person of the Holy Trinity abides in our hearts striving to acquire the same love for Him on our part which he bears for us. It is a most striking passage which tells of the love of the Holy Spirit, as (in one sense) distinct from that of the Father or that of the Son; in connection with it should be read Romans 8:26; Ephesians 4:30; 1 Thessalonians 5:19. NOTE ON THE OF THE HOLY SPIRIT ——————————————————————————– The personal indwelling of the Holy Spirit in the individual Christian is a precious truth of God’ s word.

Jesus promised that He and the Father would take their abode in the man who loves Him and keeps His word (John 14:23). The Spirit that had been with them would be in them (John 14:17).

This Spirit is the Comforter, and His presence is to be forever (John 14:16). God promised to give the Spirit to those who ask for it (Luke 11:13). ——————————————————————————– Paul taught that the promise of the Father and Son abiding in us is fulfilled in that as spiritual stones “we are builded together a habitation of God through the Spirit” (Ephesians 2:22). This Spirit is received in baptism (Acts 2:38, appositional genitive) and comes by the hearing of faith (Galatians 3:2). It is given to those who obey Him (Acts 5:32) and because we are sons of God (Galatians 4:6). It is God who has given us such a Spirit (1 Thessalonians 4:8). ——————————————————————————– This promise is not realized in some physical manifestation or sense perception of it. It rather is a revelation of God accepted by faith (Galatians 3:14), just as we accept by faith that Jesus is to dwell in us (Ephesians 3:17).

It is grounded in the concept that the Spirit resides in the church, which is the spiritual temple or body of Christ into which the Christian comes at baptism. By the Spirit the believer is made one with the Lord in His spiritual body: “He that is joined to the Lord is one Spirit” (1 Corinthians 6:17).

The Church is therefore a temple of the Holy Spirit (1 Corinthians 3:16) because the body of each Christian is also “a temple of the Holy Spirit which ye have from God which is in you” (I Corinthians 6:19). John said that, since we know that He has given us the Spirit, we thus know that he abides with us (1 John 3:24). This Spirit is a seal to the Christian (Ephesians 1:13-14) just as Christ Himself was sealed by the coming of the Spirit upon Him (John 6:27). He is warned against grieving this Spirit by whom he is sealed (Ephesians 4:30). He is the Christian’ s firstfruit or pledge of greater blessings to come (Romans 8:23) and is thus an “earnest” or prepayment of the future blessing of the Christian: “Now he that establisheth us with you in Christ and anointed us is God; who also sealed us and gave us the earnest of the Spirit in our hearts” (2 Corinthians 1:21-22). In giving us the Spirit God has thus diffused or spread abroad the love of God in our hearts (Romans 5:5).

Here the word “Spirit” is almost equated with “love” because the Spirit in our hearts is evidence of God’ s love for us. So John said, “If we love one another, God abideth in us, and his love is perfected in us: hereby we know that we abide in him and he in us, because he hath given us of his Spirit (1 John 4:12-13).

Thus the believer is one who has become a “partaker of the Holy Spirit” (Hebrews 6:4), and he may pray for the communion or partnership of the Holy Spirit in his life (2 Corinthians 13:14). ——————————————————————————– The clearest statement of this doctrine is in Romans 8:2-27. Paul had already introduced the subject in 5:5. He affirms that living by the rule of this Spirit in our lives we are able to mortify sin in our bodies and thus accomplish what the law could not do (8:2-4). He boldly declares that, if any does not have this Spirit, he is none of Christ’ s (8:9). “If Christ is in you, the body is dead because of sin; but the spirit is life because of righteousness. But if the Spirit of him that raised up Jesus from the dead dwelleth in you, he that raised up Christ Jesus from the dead shall give life also to your mortal bodies through his Spirit that dwelleth in you” (Romans 8:10-11). By this Spirit we put to death the deeds of the body (Romans 8:13). ——————————————————————————– But what specifically does the Spirit do for us?

By Him we are strengthened with power through his Spirit in the inward man (Ephesians 3:16). He yearns for us with jealous envy and gives grace (James 4:5-6).

He helps our infirmities and makes intercession for us with groanings which cannot be uttered (Romans 8:26). Ethical conduct is grounded in this belief, for we are assured that it is by the Spirit’ s power in us we overcome sin (Romans 8:13). The Spirit leads us as we study His word, the sacred Scriptures, and to walk by His word is to be “led by the Spirit” (Romans 8:14; Galatians 5:18; Galatians 5:25) and to produce the fruits of the Spirit in our lives (Galatians 5:22). Finally, this Spirit gives life and will be our guarantee that we will be raised from the dead as He raised Christ (Romans 8:11). ——————————————————————————– The Spirit gave the word and He makes use of the word to accomplish these things. But the things pointed out here cannot be affirmed of the word, for they are personal relations and actions. Indeed it is by the Spirit dwelling in us that we guard the word which is the deposit of God to us (2 Timothy 1:14).

The impersonal word cannot be said to perform the personal actions affirmed of the indwelling Spirit. Does the word yearn for us?

Does it interpret the mind of God for us? What are its groanings by which it makes intercession? That the Holy Spirit works in and through the word in conversion is plain. That He works in and through the word in accomplishing His object in the indwelling is also plain. Certainly the Spirit makes no new revelation of the truth to the mind or heart of the individual. The word of God is the word of the Spirit, and it is natural that the leading of the individual by the Spirit is the leading of the Spirit to imbibe and follow His truth. ——————————————————————————– The teaching of the Bible points to the working of the indwelling Spirit in the transformation of our characters into the image of the Christ. “Now the Lord is the Spirit: and where the Spirit of the Lord is, there is liberty. But we all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit/’ (2 Corinthians 3:17-18).

James 4:6

James 4:6 James 4:6 μειζοναG3173 δεG1161 BUT GREATER διδωσινG1325 [G5719] HE GIVES χαρινG5485 GRACE. διοG1352 λεγειG3004 [G5719] οG3588 HE SAYS, θεοςG2316 GOD υπερηφανοιςG5244 “THE” PROUD αντιτασσεταιG498 [G5731] SETS HIMSELF AGAINST, ταπεινοιςG5011 δεG1161 BUT TO “THE” LOWLY διδωσινG1325 [G5719] HE GIVES χαρινG5485 GRACE. . God: Exodus 10:3, Exodus 10:4, Exodus 15:9, Exodus 15:10, Exodus 18:11, 1 Samuel 2:3, Job 22:29, Job 40:10-12, Psalms 138:6, Proverbs 3:34, Proverbs 6:16, Proverbs 6:17, Proverbs 29:23, Isaiah 2:11, Isaiah 2:12, Isaiah 2:17, Isaiah 10:8-14, Isaiah 16:6, Isaiah 16:7, Daniel 4:37, Daniel 5:20-23, Matthew 23:12, Luke 1:52, Luke 14:11, Luke 18:14, 1 Peter 5:5 giveth grace: 2 Chronicles 32:26, 2 Chronicles 33:12, 2 Chronicles 33:19, 2 Chronicles 33:23, 2 Chronicles 34:27, Job 22:29, Psalms 9:12, Proverbs 15:33, Proverbs 18:12, Proverbs 22:4, Isaiah 57:15 Leviticus 26:41 - humbled Deuteronomy 8:2 - to humble Deuteronomy 10:16 - stiffnecked Judges 7:2 - Israel Judges 8:1 - the men 2 Samuel 22:28 - but thine 2 Kings 14:10 - thine heart 2 Kings 22:19 - thine heart 2 Chronicles 12:6 - humbled 2 Chronicles 25:19 - heart Nehemiah 9:29 - yet they Job 5:11 - those Job 9:13 - the proud helpers Job 26:12 - he smiteth Job 40:11 - behold Psalms 10:17 - humble Psalms 31:20 - from Psalms 37:1 - neither Psalms 99:2 - high Psalms 119:21 - rebuked Proverbs 13:10 - Only Proverbs 16:5 - that Proverbs 24:1 - not Proverbs 27:4 - but Isaiah 23:9 - to stain Isaiah 25:11 - he shall bring Isaiah 65:5 - These Jeremiah 13:9 - the pride Jeremiah 43:2 - all the Jeremiah 44:10 - are not Jeremiah 48:29 - his loftiness Jeremiah 50:31 - O thou Ezekiel 7:10 - pride Ezekiel 28:17 - heart Ezekiel 31:9 - envied Ezekiel 31:10 - and his Daniel 5:22 - though Jonah 3:6 - and he arose Jonah 4:1 - General Micah 6:8 - walk humbly Micah 7:19 - subdue Habakkuk 2:5 - a proud man Zechariah 12:7 - save Matthew 6:5 - Verily Matthew 20:24 - they Mark 9:35 - If Luke 7:6 - for Luke 14:32 - and desireth Luke 22:24 - General John 3:26 - he that Acts 9:6 - what Romans 7:17 - sin Romans 11:20 - Be Romans 12:3 - not to 2 Corinthians 1:12 - not Galatians 5:17 - the flesh Philippians 1:15 - even Philippians 2:3 - nothing 1 Timothy 6:4 - words 2 Timothy 3:2 - proud James 4:10 - Humble James 4:6 James does not wish his brethren to become too downcast over the stern remarks of the preceding verses, hence the consoling remark that he giveth more grace (or favor) is made. In order to profit by His grace it is necessary to be submissive, so the statement is made concerning the proud and the humble. James 4:6 ——————————————————————————– Resisteth See on 1 Peter 5:5. ——————————————————————————– Proud See on Mark 7:22. ——————————————————————————– Humble See on Matthew 7:29. James 4:6 ——————————————————————————– More grace (meizona charin). “Greater grace.” Greater than what? “Greater grace in view of the greater requirement” (Ropes), like Romans 5:20-21. God does this. ——————————————————————————– Wherefore (dio). To prove this point James quotes Proverbs 3:34. ——————————————————————————– God resisteth the proud (ho theos huperηphanois antitassetai). Present middle (direct) indicative of antitassτ, old military term, to range in battle against, with dative case (Romans 13:2) as in James 5:6. Huperηphanois (huper, phainomai) is like our vernacular “stuck-up folks” (Romans 1:30), “haughty persons.” ——————————————————————————– But giveth grace to the humble (tapeinois de didτsin charin).

Anarthrous adjective again, “to humble or lowly persons,” for which word see James 1:9-10. Cf.

James 2:5-7; James 5:1-6. 6. But he giveth more grace.—The subject is unexpressed. It is either God the Father or the Holy Spirit who giveth more grace, depending upon which is meant by the one yearning in the previous verse. If we have interpreted correctly that it is the Holy Spirit which yearns for us, then this passage enforces the concept of the indwelling Spirit’ s word in us. It is He that gives us the grace, the enabling power and strength to accomplish what is desired for us. This, at any rate, is the teaching of Eph 3:16, “that ye may be strengthened with power through his Spirit in the inward man.” In either case it may be observed that the passage teaches the strengthening power of God’ s grace in our hearts to accomplish His will if we will but lean on Him. ——————————————————————– The margin suggests the rendering “greater” grace .

In either case, why the comparative sense? It might be an intensive (illative) use of the comparative meaning, “very great grace” or “a very strong measure” of grace.

But it seems better to interpret it as implying an unexpressed comparison with some other circumstance or person. Hort thought that it meant “better than the world can give.” But Mayor is certainly right in considering it to mean “better than you would otherwise have.” When we give ourselves over to the yearning of God’ s Spirit and surrender to let Him have His way with us, He gives us a favor in the form of help and strength which we could not otherwise have. Like His love and peace which pass understanding (Ephesians 3:19; Philippians 4:7) so is His grace which is sufficient for us (2 Corinthians 12:9). ——————————————————————– On the meaning of “grace” here, cf. the note in Arndt and Gingrich which speaks of effects experienced above and beyond that which disciples ordinarily enjoy. They say, This brings us to a number of passages in which charts is evidently to be understood in a very concrete sense. It is hardly to be differentiated from power (of God) or from knowledge or glory. Cf. 2 Corinthians 1:12, “not in fleshly wisdom but in the grace of God; 1 Corinthians 15:10 c, “and not I but the grace of God with me,” “increase in the grace and knowledge of the Lord,” 2 Peter 3:18.

Stephen was said to be “full of grace and power,” Acts 6:8. Thus the sense of “grace” seems to be His power enabling us through His Spirit to accomplish His will.

This is a powerful appeal to Christians to love and serve God with their whole hearts. ——————————————————————– Wherefore the scripture saith,—The verb is impersonal in Greek, with no subject. The Revised sees the previous reference to the “Scripture” as supplying the subject. Other authorities think of God as the one referred to as subject, as in James 1:12 . One might say simply, “It says . . .” ——————————————————————– God resisteth the proud, but giveth grace to the humble.—This quotation from Proverbs 3:34 in the Septuagint is James’ proof that the Spirit gives greater grace, for it shows the direct promise of God to supply grace to the humble. James changes the Old Testament “Lord” to “God” by way of interpreting it. The ASV reads, “Surely he (Jehovah) scoffeth at the scoffers; but he giveth grace to the lowly.” If we are right in interpreting what is affirmed in this context as being spoken of the Holy Spirit, then by his use of the O.T. passage, James implies the deity of the Holy Spirit.

The meaning is that friendship with the world is pride, because it results from the conceit of man who finds the center of life in himself and sees self-gratification as the purpose of existence. See John 2:16, where another form of the same word is rendered “pride” of life. ——————————————————————————- The verb “resists” equals “arranges himself against.” It introduces the figure of warfare taken up by James in the next verse.

When one joins forces with the army of Satan , then he finds God arraigned against himself. There is no neutrality. “He that is not with me is against me” (Matthew 12:30). In contrast, “the humble” are those who have denied themselves, forsaken the world, and glory only in the cross of Christ. They are the ones who respond to the yearnings of the Spirit. They are God’ s friends.

James 4:7

James 4:7 James 4:7 υποταγητεG5293 [G5649] SUBJECT ουνG3767 τωG3588 θεωG2316 TO GOD. αντιστητεG436 [G5628] RESIST τωG3588 THE διαβολωG1228 DEVIL, καιG2532 AND φευξεταιG5343 [G5695] HE WILL FLEE αφG575 FROM υμωνG5216 YOU. . Submit: 1 Samuel 3:18, 2 Samuel 15:26, 2 Kings 1:13-15, 2 Chronicles 30:8, 2 Chronicles 33:12, 2 Chronicles 33:13, Job 1:21, Job 40:3-5, Job 42:1-6, Psalms 32:3-5, Psalms 66:3, Psalms 68:30, Jeremiah 13:18, Daniel 4:25, Daniel 4:32, Daniel 4:34-37, Matthew 11:29, Acts 9:6, Acts 16:29-31, Acts 26:19, Romans 10:3, Romans 14:11, Ephesians 5:21, Hebrews 12:9, 1 Peter 2:13 Resist: Matthew 4:3-11, Luke 4:2-13, Ephesians 4:27, Ephesians 6:11, Ephesians 6:12, 1 Peter 5:8, 1 Peter 5:9, Revelation 12:9-11 Deuteronomy 10:16 - stiffnecked 2 Samuel 22:28 - but thine Job 8:5 - thou wouldest Job 9:13 - the proud helpers Job 42:6 - I Psalms 32:9 - Be ye Psalms 99:2 - high Daniel 4:37 - those that walk Matthew 4:10 - Get Luke 4:8 - Get Luke 4:13 - General Luke 23:41 - we indeed Acts 3:19 - be Acts 5:3 - why Hebrews 13:17 - submit James 4:10 - Humble 1 John 5:17 - and James 4:7 Submit yourselves calls for a voluntary act on the part of man, else his pride will come up against the resistance of God. Resist requires more than a mere aversion to the devil; it calls for active opposition. If a disciple will put up that kind of fight he is assured of victory over the enemy. James 4:7 ——————————————————————————– Submit yourselves (ὑποτάγητε) Rev., be subject. The verb means to place or arrange under; as resist (James 4:6) is to array against. God sets himself in array against the proud; therefore, array yourselves under God, that ye may withstand the devil. James 4:7 ——————————————————————————– Be subject therefore unto God (hupotagηte oun tτi theτi). Second aorist (ingressive) passive imperative of hupotassτ, old verb, to range under (military term also). Same form in 1 Peter 2:23; 1 Peter 5:5. With the dative case theτi (unto God). The aorist has the note of urgency in the imperative.

Note the ten aorist imperatives in James 4:7-10 (hupotagηte, antistηte, eggisate, katharisate, hagnisate, talaipτrηsate, penthηsate, klausate, metatrapηtτ, tapeinτthηte). ——————————————————————————– But resist the devil (antistηte de tτi diabolτi). Second aorist (ingressive) active (intransitive) imperative of anthistηmi, “take a stand against.” Dative case diabolτi. Result of such a stand is that the devil will flee (pheuxetai, future middle of pheugτ). See 1 Peter 5:8-9; Ephesians 6:11-12; Luke 10:17. Be subject therefore unto God;—Because the Lord resists the proud (making certain that they cannot win the battle), James urges his readers to forsake pride and submit or arrange themselves under God’ s authority. There is a kind of antithesis in the original, where the same root word occurs in the two verbs “God resists” and “be subject” : God sets himself against those who do not set themselves under his authority.

The verb “be subject” is mostly associated with the idea of rank or order (in an army, for example). Thus it means to put one’ s self in the ranks as a soldier, resigning his will to that of his chief.

The verb is one of Peter’ s favorite words: 1 Peter 2:18; 1 Peter 3:3; 1 Peter 5:5. ——————————————————————————- but resist the devil,—To stand in God’ s rank and submit involves aligning one’ s self against Satan rather than seeking his friendship. To give comfort to the enemy is treason. The devil is the “ruler of the world” (Ephesians 2:3; John 14:30). As James has already said, “Friendship with the devil’ s world is enmity with God” (verse 4). Peter, too, urged Christians to resist the devil’ s attack stedfastly in faith, with the assurance that all Christians partake of the same sufferings and that the God of grace will establish and strengthen them for the trials. There must be no compromise with the enemy, whether he fights subtly by guile or “goes about as a roaring lion seeking whom he may devour,” thus trying to frighten the timid into surrendering (1 Peter 5:8-9). ——————————————————————————- and he will flee from you.—Peter’ s roaring lion is actually a cowardly beast.

This lion is defeated by a stedfast resistance of faith and will flee when resisted. But he must not be given advanage. ——————————————————————————- This is a wonderful promise from God.

He will not suffer us to be tempted above that which we are able to bear (1 Corinthians 10:13). Christians are kept by the power of God unto a salvation ready to be revealed at the last day (1 Peter 1:5). To the Christian the devil is bound (Matthew 12:29). God is able to guard us from stumbling (Jude 1:24 f). ——————————————————————————- Both “be subject” and “resist” are verbs expressing point action (aorist imperative) in Greek, emphasizing a decisive and “once for all” action of commitment. Also grammatically the imperative followed by a future is equivalent to a conditional clause, with the last verb containing *what amounts to a promise. Christ in His temptation resisted the devil, and the result was that the devil left him. So the Lord promises it will be with us.

James 4:8

James 4:8 James 4:8 εγγισατεG1448 [G5657] τωG3588 DRAW NEAR θεωG2316 TO GOD, καιG2532 AND εγγιειG1448 [G5692] HE WILL DRAW NEAR υμινG5213 TO YOU. καθαρισατεG2511 [G5657] HAVE χειραςG5495 “YOUR” HANDS, αμαρτωλοιG268 SINNERS, καιG2532 AND αγνισατεG48 [G5657] HAVE καρδιαςG2588 “YOUR” HEARTS, διψυχοιG1374 YE DOUBLE MINDED. . Draw nigh to God: Genesis 18:23, 1 Chronicles 28:9, 2 Chronicles 15:2, Psalms 73:28, Psalms 145:18, Isaiah 29:13, Isaiah 55:6, Isaiah 55:7, Hosea 6:1, Hosea 6:2, Zechariah 1:3, Malachi 3:7, Hebrews 7:19, Hebrews 10:22 Cleanse: Job 9:30, Job 16:17, Job 17:9, Psalms 18:20, Psalms 24:4, Psalms 26:6, Psalms 73:13, Isaiah 1:15, Isaiah 1:16, Isaiah 13:15, Matthew 15:2, Matthew 27:24, 1 Timothy 2:8, 1 Peter 3:21 purify: Psalms 51:6, Psalms 51:7, Psalms 51:10, Jeremiah 4:11, Ezekiel 18:31, Ezekiel 36:25-27, Matthew 12:33, Matthew 23:25, Matthew 23:26, Luke 11:39, Luke 11:40, Acts 15:9, 2 Corinthians 7:1, 1 Peter 1:22, 1 John 3:3 ye double: James 1:8 Genesis 27:21 - Come Genesis 35:2 - clean Leviticus 15:5 - General Leviticus 15:6 - General Leviticus 15:8 - General Leviticus 15:10 - General Leviticus 15:13 - wash Numbers 8:6 - cleanse them Numbers 8:7 - wash their Numbers 29:7 - afflict Deuteronomy 4:7 - who hath 1 Samuel 14:36 - Then said the priest 2 Samuel 22:21 - cleanness 2 Chronicles 25:2 - but not 2 Chronicles 30:6 - turn again Job 11:14 - put it far Job 20:18 - and he shall Job 36:10 - commandeth Ecclesiastes 7:3 - is better Isaiah 22:12 - call Jeremiah 4:14 - wash Jeremiah 7:3 - Amend Jeremiah 25:5 - Turn Lamentations 3:57 - drewest Ezekiel 14:6 - Repent Ezekiel 18:21 - if the Daniel 4:27 - break Daniel 9:3 - with Joe 1:8 - Lament Joe 2:12 - with fasting Zechariah 7:3 - Should Matthew 5:8 - are Matthew 18:35 - from Mark 7:4 - except Luke 15:19 - make John 11:55 - to purify Acts 2:40 - Save 1 Timothy 1:5 - a pure Titus 2:12 - denying Titus 2:14 - purify James 1:21 - filthiness James 3:17 - first James 4:8 This verse also indicates a voluntary action on the part of man. The Lord has made full provision for the spiritual welfare of the human creature, hence it is necessary for man to make the next move. Cleanse your hands specifies what is to be done, and ye sinners designates to whom the demand applies. No person is accused nor even specifically admonished except the guilty ones. To purify means to remove all mixture of evil desires, and the heart can be thus purified only “ by [the] faith” Acts 15:9. Double minded is explained at James 1:8. James 4:8 ——————————————————————————– Purify (ἁγνίσατε) One of the three instances in the New Testament in which the word is not used of ceremonial purification. The others are 1 Peter 1:22; 1 John 3:3. ——————————————————————————– Double-minded (δίψυχοι) Compare James 1:8. James 4:8 ——————————————————————————– Draw nigh to God (eggisate tτi theτi). First aorist active imperative of eggizτ, late verb from eggus (near) as in Matthew 3:2. With dative case again of personal relation. The priests in the sanctuary drew nigh to God (Exodus 19:22), as we should now. ——————————————————————————– Cleanse your hands (katharisate cheiras).

First aorist active imperative of katharizτ, to cleanse, from dirt in a ritual sense (Exodus 30:19-21; Mark 7:3; Mark 7:19). Here it is figurative, as in Hosea 1:6; Psalms 24:4.

If we always had clean (from sin) hands and hearts? ——————————————————————————– Ye sinners (hamartτloi). A sharp term to strike the conscience, “a reproach meant to startle and sting” (Ropes). ——————————————————————————– Purify your hearts (hagnisate kardias). First aorist active imperative of hagnizτ, old verb from hagnos (James 3:17), ceremonially (Acts 21:24; Acts 21:26), but here morally as in 1 Peter 1:22; 1 John 3:3. Anarthrous use of kardias as of cheiras (wash hands, purify hearts). ——————————————————————————– Ye double-minded (dipsuchoi). As in James 1:8. 8. Draw nigh to God,—The condition of that successful resistance of the devil is walking with God.

If we are to do this successfully, we must get right with the Lord and get close to Him. “Drawing nigh” (close) is a figurative use of the verb and is associated with spiritual worship or service to God. In the Old Testament it is used of the priestly service, of those who drew near to God at the altar or temple to purify themselves and serve (Exodus 19:22; Ezekiel 44:13; Leviticus 10:3; Isaiah 29:13).

It is used of the Christian’ s approach to worship under the new covenant (Hebrews 7:19), especially through prayer (Hebrews 4:16). Here it is virtually an admonition to worship God sincerely. ——————————————————————————- Cleanse your hands,—This is based originally on the practice of ceremonial purification which was necessary for the priest before worship (Exodus 30:19-21). Compare the custom in Jesus’ day (Mark 7:3). From this arose a figure of moral cleanliness akin to our expression of innocence: “My hands are clean.” See Psalms 24:4; Psalms 26:6; Isaiah 1:16; and “lifting up holy hands” (1 Timothy 2:8). In the last passage the idea is that, since the customary stance for prayer among Jews was to stand or kneel and lift up hands to heaven, only men were to be chosen to lead in the prayer who could lift up pure or holy hands. They are to be men of character and purity of life.

It is the Christian’ s duty to cleanse himself from all defilement of flesh and spirit (2 Corinthians 7:1; 1 John 3:3). In our present passage the emphasis is upon those who have become backsliders.

They are admonished to repent and purify themselves and worship the Lord. ——————————————————————————- sinners;—Those addressed are undoubtedly Christians (see comment on verse 1). Those addressed are considered sinners because their friendship with the world has made them God’ s enemies. Consider James 5:19-20, where those who have erred from the truth face death. ——————————————————————————- purify your hearts,—The heart must be set right as well as the life. Compare Peter’ s “having purified your souls by your obedience to the truth” (1 Peter 1:22), of initial obedience to the gospel. Note that in verse 4, one who “would be” or “wishes to be” (a friend of the world) thereby constitutes himself an enemy of God. God knows our hearts or thoughts.

We must be sincere, setting our hearts and hope perfectly on him. He knows if we are disloyal in mind. ——————————————————————————- ye doubleminded,—The word used here is the same word that describes the doubting praying man in 1:8.

Here the doublemindedness is in holding onto the world and the Lord at the same time, or perhaps serving him with the outward appearance (“seemeth to be religious,” 1:26) while one’ s heart is not right. The one who is so divided is a spiritual Dr. Jekyll-Mr. Hyde.

James 4:9

James 4:9 James 4:9 ταλαιπωρησατεG5003 [G5657] BE , καιG2532 AND πενθησατεG3996 [G5657] MOURN, καιG2532 AND κλαυσατεG2799 [G5657] WEEP. οG3588 γελωςG1071 υμωνG5216 YOUR ειςG1519 TO πενθοςG3997 μεταστραφητωG3344 [G5649] LET BE TURNED, καιG2532 AND ηG3588 χαραG5479 “YOUR” JOY ειςG1519 TO κατηφειανG2726 . . afflicted: James 5:1, James 5:2, Psalms 119:67, Psalms 119:71, Psalms 119:136, Psalms 126:5, Psalms 126:6, Ecclesiastes 7:2-5, Isaiah 22:12, Isaiah 22:13, Jeremiah 31:9, Jeremiah 31:13, Jeremiah 31:18-20, Ezekiel 7:16, Ezekiel 16:63, Zechariah 12:10-14, Matthew 5:4, Luke 6:21, 2 Corinthians 7:10, 2 Corinthians 7:11 let: Job 30:31, Proverbs 14:13, Ecclesiastes 2:2, Ecclesiastes 7:6, Lamentations 5:15, Luke 6:25, Luke 16:25, Revelation 18:7, Revelation 18:8 Leviticus 23:27 - afflict Judges 2:4 - the people 2 Samuel 12:22 - I fasted 2 Chronicles 7:14 - humble Esther 5:9 - joyful Job 20:18 - and he shall Proverbs 19:10 - Delight Ecclesiastes 3:4 - time to weep Jeremiah 6:26 - make thee Jeremiah 50:4 - going Daniel 10:2 - I Daniel Joe 1:8 - Lament Joe 2:12 - with fasting Malachi 3:14 - and that Matthew 5:3 - the poor Luke 7:38 - weeping 2 Corinthians 7:7 - mourning 1 Peter 1:6 - ye are James 4:9 This verse is directed toward those who are unconcerned about their worldliness, and who are finding joy in such activities. They should reverse all of such false grounds of gratification, after which they will have something real and lasting in which to take joy. James 4:9 ——————————————————————————- Be afflicted (ταλαιπώρησατε) Only here in New Testament. The kindred noun ταλαιπωρία, misery, occurs James 5:1. ——————————————————————————- Mourn (πενθήσατε) Used of grief that is manifested. So mostly in New Testament, and very commonly joined, as here, with weep. So Mark 16:10; Luke 6:25, etc. In the next sentence occurs the kindred noun πένθος, mourning, into which laughter, also something manifest, is to be changed. ——————————————————————————- Heaviness (κατήφειαν) Properly, a casting down of the eyes. Compare Luke 18:13.

Only here in New Testament. James 4:9 ——————————————————————————- Be afflicted (talaipτrηsate).

First aorist active imperative talaipτreτ, old verb from talaipτros (Romans 7:24), to endure toils, here only in N.T. Cf. talaipτriais in James 5:1. ——————————————————————————- Mourn (penthηsate). First aorist active imperative of pentheτ, old verb from penthos (mourning, James 4:9), as in Matthew 5:4-5. Often in N.T. joined as here with klaiτ, to weep (Mark 16:10; Luke 6:25). A call to the godly sorrow spoken of in 2 Corinthians 7:10 (Mayor), like an O.T. prophet. ——————————————————————————- Weep (klausate). First aorist active imperative of klaiτ. ——————————————————————————- Laughter (gelτs).

Old word from Homer down, only here in N.T. as gelaτ, to laugh (opposite of klaiτ), in N.T. only in Luke 6:21; Luke 6:25, but katagelaτ in Luke 8:53 (Mark 5:40; Matthew 9:24). ——————————————————————————- Be turned (metatrapηtτ). Second aorist passive imperative of metatrepτ, old word, to turn about, to transmute, in Homer (not in Attic), here only in N.T. ——————————————————————————- Heaviness (katηpheian).

Old word from katηphηs (of a downcast look, from kata, phaη eyes), hanging down of the eyes like the publican in Luke 18:13, here only in N.T. 9. Be afflicted,—Probably “be wretched” is a better translation, as the verb used intransitively usually means “to endure sorrow” or “be in distress.’’ The transitive verb means to “afflict somebody with something.” The noun in Romans 3:16 means “wretchedness, distress, or trouble,” and in the plural in our next chapter (James 5:1) means “miseries.” The adjective means “wretched” (Romans 7:24, “O wretched man that I am!”). Mayor thinks it pertains to some voluntary abstinence from comforts or luxuries referring to a withdrawal from the love of worldly pleasures under discussion. From this he advances to an application of buffeting the body (1 Corinthians 9:27) and the accompaniments of repentance in the Old Testament of fasting, sackcloth, and ashes. But though James was austere in his life, there is nothing else in the New Testament to indicate that Christ demands such abjection from those who repent. It seems better to think of mental wretchedness brought about by the realization of their sinful condition.

The verb nowhere else appears in the imperative, so the exact sense is obscured. It is plain, though, that James considers their condition serious.

Realization of that condition ought to bring a soberness akin to wretchedness. The aorist is probably ingressive, expressing the coming about or beginning of conduct different from the previous; so “become afflicted.” ——————————————————————————– Jesus warned that those who laugh will weep and mourn (Luke 6:25), but those who weep now shall laugh (Luke 6:21). He also pronounced a blessing upon those who weep, saying that they shall be comforted (Matthew 5:4). The thought of these passages is contrition over sinful condition. Peter, when he realized that he had sinned, “went out and wept bitterly” (Matthew 26:75). So did the sinful woman (Luke 7:38).

When the enormity of sin strikes home, the penitent is sorry for his wrong. This is godly sorrow which works repentance (2 Corinthians 7:10).

For the idea see 1 Corinthians 5:2. The rich are told in 5:1 to weep for the things coming upon them. Felix was terrified when he heard of “judgment to come,” but he did nothing about it (Acts 24:25). It is better to weep and mourn in contrition than to weep too late at the judgment. ——————————————————————————– let your laughter be turned to mourning,—The laughter is the glad sound of their worldly pleasures. The Christian life is not one of frowning; it is to be a happy and rejoicing life. James is describing here the condition of the sinner convicted of sin who realizes his wrongs are still held against him.

This realization ought to wipe these outward signs of gaiety and laughter from him. To laugh under such a realization would be indicative of a hard heart and seared conscience. ——————————————————————————– your joy to heaviness.—“Joy” here is the inward condition of the sinner, as the laughter is the outward.

Many grieve that they are laden with a sinful habit; but to take delight in sin is a sign of perversity. The world’ s joy is therefore a joy of its own, quite different from the Christian’ s (Hebrews 11:25). In Jeremiah the Lord spoke of the voice of mirth and gladness which would cease from the land (Jeremiah 16:9). ——————————————————————————– The term “heaviness” means dejection or “being downcast.” It is the hiding of the face in shame; it is opposed to the proud look (verse 6). The publican, realizing he was a sinner, “would not lift up so much as his eyes” (Luke 18:13). Philo said, “The eyes of the sorrowful are full of remorse and dejection.”

James 4:10

James 4:10 James 4:10 ταπεινωθητεG5013 [G5682] HUMBLE ενωπιονG1799 BEFORE τουG3588 THE κυριουG2962 LORD, καιG2532 AND υψωσειG5312 [G5692] HE WILL EXALT υμαςG5209 YOU. . Humble: James 4:6, James 4:7 he: 1 Samuel 2:9, Job 22:29, Psalms 27:6, Psalms 28:9, Psalms 30:1, Psalms 113:7, Psalms 147:6, Matthew 23:12, Luke 14:11, Luke 18:14, 1 Peter 5:6 Exodus 10:3 - humble Deuteronomy 8:2 - to humble 1 Samuel 2:7 - bringeth 2 Samuel 12:22 - I fasted 2 Chronicles 7:14 - humble 2 Chronicles 12:6 - humbled 2 Chronicles 30:11 - humbled themselves 2 Chronicles 32:26 - Hezekiah 2 Chronicles 33:12 - humbled 2 Chronicles 36:12 - humbled Job 33:17 - hide Psalms 10:17 - humble Proverbs 6:3 - go Proverbs 15:33 - and Proverbs 22:4 - By Jeremiah 13:15 - be Jeremiah 13:18 - Humble Lamentations 5:15 - our dance Matthew 5:3 - the poor Matthew 18:4 - humble Luke 1:52 - put Luke 7:6 - for 2 Corinthians 7:7 - mourning Hebrews 12:9 - shall we not James 4:10 This is virtually the same admonition as in James 4:6. James 4:10 ——————————————————————————– Humble yourselves (tapeinτthηte). First aorist passive imperative of tapeinoτ, old verb from tapeinos (James 1:9), as in Matthew 18:4. The passive here has almost the middle or reflexive sense. The middle voice was already giving way to the passive. See 1 Peter 5:6 for this same form with the same promise of exaltation. ——————————————————————————– He shall exalt you (hupsτsei humas). Future active indicative of hupsoτ, common verb from hupsos (height), used by Jesus in contrast with tapeinoτ as here (Matthew 23:12; Luke 14:11; Luke 18:14). 10.

Humble yourselves—James is not speaking of humility as a trait of character so much as he is as an act of resignation, of self-humiliation, of bowing to the will of God. The use of the tense (aorist) shows that he means a definite act, a decisive and full self-surrender such as we see in the prayer and confession of David in Psalms 51. Virtually the same words are found in Luke 14:11; Matthew 23:12; and 1 Peter 5:6.

James 4:11

James 4:11 James 4:11 μηG3361 καταλαλειτεG2635 [G5720] SPEAK NOT AGAINST αλληλωνG240 ONE ANOTHER, αδελφοιG80 . οG3588 HE THAT καταλαλωνG2635 [G5723] SPEAKS AGAINST αδελφουG80 “HIS” BROTHER, καιG2532 AND κρινωνG2919 [G5723] JUDGES τονG3588 αδελφονG80 αυτουG846 HIS BROTHER, καταλαλειG2635 [G5719] SPEAKS AGAINST “THE” νομουG3551 LAW, καιG2532 AND κρινειG2919 [G5719] JUDGES “THE” νομονG3551 LAW. ειG1487 δεG1161 BUT IF “THE” νομονG3551 LAW κρινειςG2919 [G5719] THOU JUDGEST, ουκG3756 NOT ειG1488 [G5748] THOU ART ποιητηςG4163 A DOER νομουG3551 OF “THE” LAW, αλλαG235 BUT κριτηςG2923 A JUDGE. . Speak: Psalms 140:11, Ephesians 4:31, 1 Timothy 3:11, 2 Timothy 3:3, Titus 2:3, 1 Peter 2:1 and judgeth: Matthew 7:1, Matthew 7:2, Luke 6:37, Romans 2:1, Romans 14:3, Romans 14:4, Romans 14:10-12, 1 Corinthians 4:5 speaketh evil of the law: Romans 7:7, Romans 7:12, Romans 7:13 a doer: James 1:22, James 1:23, James 1:25, Romans 2:13 Exodus 20:16 - General Job 19:29 - that ye may Psalms 15:3 - backbiteth Psalms 119:34 - I shall Romans 14:13 - judge one Colossians 2:16 - judge Titus 3:2 - speak James 2:4 - judges James 5:9 - Grudge not James 4:11 Speak not evil means io say that which slanders another and injures his reputation. This bad use of the tongue is treated in several verses of the preceding chapter. Speaketh evil of the law. One of the commandments is not to bear false witness against another (Exodus 20:16), and the same is taught in many places in the New Testament (Matthew 19:18; Romans 13:9). If a man claims the right to ignore this law he is thereby assuming that such a law is unnecessary. That is why James says such a person becomes a judge of the law instead of a doer. James 4:11 ——————————————————————————- Speak not one against another (mη katalaleite allηlτn). Prohibition against such a habit or a command to quit doing it, with mη and the present imperative of katalaleτ, old compound usually with the accusative in ancient Greek, in N.T. only with the genitive (here, 1 Peter 2:12; 1 Peter 3:16). Often harsh words about the absent. James returns to the subject of the tongue as he does again in James 5:12 (twice before, James 1:26; James 3:1-12). ——————————————————————————- Judgeth (krinτn). In the sense of harsh judgment as in Matthew 7:1; Luke 6:37 (explained by katadikazτ). ——————————————————————————- Not a doer of the law, but a judge (ouk poiηtηs nomou, alla kritηs). This tone of superiority to law is here sharply condemned.

James has in mind God’s law, of course, but the point is the same for all laws under which we live. We cannot select the laws which we will obey unless some contravene God’s law, and so our own conscience (Acts 4:20).

Then we are willing to give our lives for our rebellion if need be. JUDGING OUR James 4:11-12 ——————————————————————————– 11. Speak not one against another,—The command in Greek means “stop speaking evil, or slandering.” The habit was already there. Too, the word is much stronger than the ASV translation indicates. It refers to defamation of character, or slander. See its use elsewhere in II Corinthians 12:20 and I Peter 2:1.

People who do wrong often accuse and slander others to take the spotlight off themselves. Others self-righteously are intolerant and accusing of those who err as though they themselves are immune from mistakes. “Considering thyself, lest thou also be tempted” (Galatians 6:1) is an admonition to be remembered. ——————————————————————————– He that speaketh against a brother, or judgeth—Slander and judgment go together.

The judgment is the condemnation of one brother by another. In Greek there is only one article before the two nouns, indicating that the one doing both things is the same and that, to some extent, the act of slander involves the act of judging. Paul taught that one must not judge another’ s servant (Romans 14:4). In slandering or running down a brother the critic sits in judgment on another and pronounces the verdict of unworthiness on him. This is a violation also of the teaching of Jesus (Matthew 7:1). There is, of course, a fine line in the New Testament between this and the recognition of sin in the lives of others and proper admonition and rebuke of those who sin.

We certainly are not to condone sin or wink at it. But neither are we to act from suspicion or from mere appearance or personal dislike.

Our own attitude toward those who have been in error is naturally critical. Let us remember that “love thinketh no evil” (I Corinthians 13:5). Jude had some things to say about how the righteous are to rescue those overtaken in error (vv. 22-23). ——————————————————————————- speaketh against the law, and judgeth the law:—“The law” under consideration is the teaching of the word of God, probably (if any one teaching is in mind) Jesus’ law of love. We are to love our neighbors as ourselves. Jesus re-emphasized this to say that we are to love others as God in Christ has loved us (John 13:34). This is Jesus’ unfailing sign of His disciples.

It is Jesus’ own “new commandment.” If one refuses to obey the law and stoops to slander and evil speaking, he is, in a way, condemning the law and saying that it is no good. Thus he is speaking against the law and judging it. ——————————————————————————– Another interpretation is suggested by Oesterley and Carr–That the language concerns strife brought on by wrangling over the keeping of the Law of Moses.

Carr thinks the question would naturally arise as to the permanency of the Law. Some would judge their brethren for continuing to keep the law (as in Romans 14, concerning the keeping of days and the eating of meats). He thinks James, on the other hand, is defending the continued keeping of the Law of Moses and calling those who so argue judges who set aside the law. His idea would be that only God, who gave the law, could set it aside. At this stage of the revelation of the gospel He has not spoken to tell Jews that they should no longer keep the laws delivered to their fathers. If He wants the customs no longer kept, He himself must set these laws aside.

Oesterley, on the other hand, thinks the specific quarrels may have been over what is involved in keeping the law. This would assume that both sides of those in the dispute agreed in the keeping of the law, but some would hold to the rabbinical interpretations, while others would disallow them.

Neither of these suggestions commends itself to this commentator as James’ meaning in this context. It is conceivable that either of these issues might have been raised in Judaistic Christianity, but there is nothing in this context to suggest them. “Slander” usually refers to lies told on people whom we resent, to faultfinding, and the like. As indicated above, it is more likely that the law of love, the “royal law” of James 2:8— Leviticus 19:18 is meant. ——————————————————————————- but if thou judgest…..thou art a doer of the law, but a judge.—He who sets aside a law to say that there should be no such law becomes a critic of that law. But the position of a Christian is one of obedience to the divine will; he is a doer of the law of Christ — not a judge or critic of its worthiness to be kept. This is the essence of the kingdom (reign) of God.

James 4:12

James 4:12 James 4:12 ειςG1520 ONE εστινG2076 [G5748] IS οG3588 THE νομοθετηςG3550 , οG3588 WHO δυναμενοςG1410 [G5740] IS ABLE σωσαιG4982 [G5658] TO SAVE καιG2532 AND απολεσαιG622 [G5658] TO DESTROY : συG4771 THOU τιςG5101 WHO ειG1488 [G5748] ART οςG3739 THAT κρινειςG2919 [G5719] JUDGEST τονG3588 THE ετερονG2087 OTHER? . lawgiver: Isaiah 33:22 able: Matthew 10:28, Luke 12:5, Hebrews 7:25 who: 1 Samuel 25:10, Job 38:2, Romans 2:1, Romans 9:20, Romans 14:4, Romans 14:13 Numbers 21:18 - the lawgiver Deuteronomy 32:4 - all his Job 19:29 - that ye may Matthew 7:1 - General Luke 6:37 - Judge Ephesians 3:20 - able James 4:12 There is one lawgiver who is the Lord, and no man should dare put himself up as a judge of His law. The author of the true law is able either to save or destroy (“ To give over to eternal misery”— Thayer). Who art thou— why do you dare judge another or slander him? James 4:12 ——————————————————————————– There is one lawgiver (εἶςἐστὶνὁνομοθέτης) The A. V. fails to note the emphatic position of one. Better, Rev., one only is the lawgiver. Νομοθέτης, lawgiver, only here in New Testament. ——————————————————————————– But who art thou? (σὺδὲτίςεἶ) According to the Greek order: but thou, who art thou? James 4:12 ——————————————————————————– One only (heis). No “only” in the Greek, but heis here excludes all others but God. ——————————————————————————– The lawgiver (ho nomothetηs). Old compound (from nomos, tithηmi), only here in N.T.

In Psalms 9:20. Cf. nomotheteτ in Hebrews 7:11; Hebrews 8:6. ——————————————————————————– To save (sτsai, first aorist active infinitive of sτzτ) and to destroy (kai apolesai, first aorist active infinitive of apollumi to destroy).

Cf. the picture of God’s power in Matthew 10:28, a common idea in the O.T. (Deuteronomy 32:39; 1 Samuel 2:16; 2 Kings 5:7). ——————————————————————————– But who art thou? (su de tis ei;). Proleptic and emphatic position of su (thou) in this rhetorical question as in Romans 9:20; Romans 14:4. ——————————————————————————– Thy neighbour (ton plηsion). “The neighbour” as in James 2:8. 12. One only is the lawgiver and judge,—There is only one who is able to legislate and say what should be done. To judge the law as they were doing was to usurp the place of God. A human is treading on dangerous ground when he willfully sets aside God’ s law and judges that it is not for himself. He is, in a sense, setting himself up as God.

Emphasis in the phrase is on the “one.” ——————————————————————————- even he who is able to save and destroy:—The powers of life and death establish God’ s right as sole lawgiver and judge. God created man; he upholds and sustains him (Acts 17:28); it is through Christ He has provided redemption for man according to His will.

Thus in the judgment it is He who will have the say as to who is saved (will enter heaven) or who is to be destroyed (condemned to eternal death) (Matthew 25:46). Emphasis here, as elsewhere on the law and God as sovereign, is not intended to picture God as harsh and arbitrary; nor does the emphasis upon “law” intend to picture the gospel as a rigid, strict legal system. James has already said that man is under the “law of liberty” (see on James 1:25). ——————————————————————————- But even in a system of grace and faith which grants freedom from the law, the response of faith and love demands a voluntary slavery from love (Galatians 5:13-14) to the will of the one loved; it demands the “works” by which faith is perfected (James 2:14 ff). ——————————————————————————– but who art thou that judgest thy neighbor?—One might say, “Puny man” ! Will you pronounce judgment upon your neighbor when you have no power to save or destroy? Compare again Paul’ s condemnation of judging in Romans 14:4; Romans 14:13 with that of Jesus in Matthew 7:1 and Luke 6:37. ——————————————————————————– Let it be emphasized again that the sin of judging rebuked here has nothing to do with the duty to rebuke sin from the pulpit (Titus 1:13) or in the proper place to rebuke the sinners (I Timothy 5:20), Brethren may correct one another (James 5:19-20), but in all cases the rebuke is to be with proper restraint and with introspection (Galatians 6:1; 1 Timothy 5:1). Judging which is completely out of line is that of attacking one’ s reputation and good name by sitting in judgment on appearances and attributing motives which cannot be known. Too often we suspect that people will do things or are guilty of them, and we say why they have done them, when we actually do not know and probably because we simply do not like them.

James 4:13

James 4:13 James 4:13 αγεG71 [G5720] GO TO νυνG3568 NOW, οιG3588 YE WHO λεγοντεςG3004 [G5723] SAY, σημερονG4594 TODAY καιG2532 AND αυριονG839 πορευσωμεθαG4198 [G5667] WE MAY GO ειςG1519 INTO τηνδεG3592 τηνG3588 πολινG4172 SUCH A CITY καιG2532 AND ποιησωμενG4160 [G5661] MAY SPEND εκειG1563 THERE ενιαυτονG1763 YEAR εναG1520 ONE καιG2532 AND εμπορευσωμεθαG1710 [G5667] MAY TRAFFIC, καιG2532 AND κερδησωμενG2770 [G5661] MAY MAKE GAIN, . Go to: James 5:1, Genesis 11:3, Genesis 11:4, Genesis 11:7, Ecclesiastes 2:1, Isaiah 5:5 To day: Proverbs 27:1, Isaiah 56:12, Luke 12:17-20 and buy: Isaiah 24:2, Isaiah 56:11, Ezekiel 7:12, 1 Corinthians 7:30 Genesis 27:45 - then I Judges 19:9 - to morrow 1 Kings 19:2 - to morrow 1 Kings 22:27 - until I come in peace 2 Kings 5:5 - go 2 Chronicles 33:21 - two years Job 17:11 - purposes Psalms 4:6 - many Psalms 10:3 - boasteth Psalms 121:8 - thy going out Ecclesiastes 10:14 - a man Jeremiah 18:11 - go to Lamentations 3:37 - saith Ezekiel 28:5 - and by Malachi 1:4 - but Luke 12:19 - for Acts 24:25 - when Romans 15:28 - I will 1 Corinthians 7:29 - that both Hebrews 3:7 - To day James 4:13 Go to is from age, a Greek word that Thayer defines, “ Come! come now!” It is a pointed expression made to someone, calling attention to foolish presumptions. The things mentioned are not necessarily wrong in themselves, but the folly is in taking it for granted that nothing can prevent it. James 4:13 ——————————————————————————- Go to now (ἄγενῦν) Go to is an obsolete phrase, though retained in Rev. It is a formula for calling attention: come now. ——————————————————————————- Such a city (τήνδετὴνπόλιν) More accurately, as Rev., this city. Continue there a year (ποιήσομενἐκεῖἐνιαυτὸν) Lit., we will make a year. See, for the same form of expression, Acts 15:33; Acts 18:23; 2 Corinthians 11:25. Better, as Rev., spend a year there. (Compare the A. V., Acts 18:23, rightly retained by Rev.) The word ποιήσομεν implies more than mere continuance; rather, a doing something with the year. ——————————————————————————- And The frequent use of the copulative gives a lively tone to the passage, expressive of the lightness and thoughtlessness of a careless spirit. ——————————————————————————- Buy and sell (ἐμπορευσόμεθα) Rev., more concisely, trade.

Only here and 2 Peter 2:3. James 4:13 ——————————————————————————– Go to now (age nun).

Interjectional use of age (from agτ) as in James 5:1 (only N.T. instances) with a plural verb (hoi legontes, present active articular participle, ye that say) as is common in ancient Greek like ide nun ηkousate (Matthew 26:65). ——————————————————————————– Today or tomorrow (sηmeron η aurion). Correct text (Aleph B), not kai (and). ——————————————————————————– Into this city (eis tηnde tηn polin). Old demonstrative hode, rare in N.T. (Luke 10:39) save in neuter plural tade (these things Acts 21:11). One would point out the city on the map (Mayor) as he made the proposal (we will go, poreusometha). ——————————————————————————– And spend a year there (kai poiηsomen ekei eniauton). Another future (active of poieτ). “We will do a year there.” ——————————————————————————– And trade (kai emporeusometha). Future middle of emporeuomai (en, poreuomai, to go in), old verb from emporos (a merchant or trader, a drummer, one going in and getting the trade, Matthew 13:45), a vivid picture of the Jewish merchants of the time. ——————————————————————————– And get gain (kai kerdηsomen).

Future (Ionic form) active of kerdainτ, old verb from kerdos (gain, Philippians 1:21), as in Matthew 16:26. DIRECT ADDRESS TO THE RICH James 4:13 to James 5:6 1.

THE USE OF TIME James 4:13-17 ——————————————————————————– James now seems to turn to another subject, that of the sins of rich Jews. If we are correct in interpreting this section and the first paragraph of chapter five as going together, then the two subjects are The Sin of Presumption in the Planning of Life and The Withholding of Wages from Poor Laborers. ——————————————————————————- With their involvement in the business and commercial enterprise of the ancient world, the Jews seem to have been guilty of planning their activities without thinking of God and His ruler- ship of their lives. Typical of this were the merchants who planned their journeys and profits with no thought that God might say, “This day thy soul is required of thee.” James teaches that life is brief and uncertain and that everything ought to be done with the attitude “if God wills.” Since the Jews had possession of the revelation which taught them what their life was and thus knew what the good life is, James calls their living their lives in this fashion a sin. ——————————————————————————- With many commentaries (See Huther in Meyer’s for details) James 4:13-17 are to be taken with James 5:1-6 as an apostrophe, or a section in which the author turns away from his readers addressed to speak directly to a more remote audience. The arguments for this are (1) the idiomatic “come now” repeated; (2) the absence of the “brethren” in the address; (3) only the practices mentioned with no corrective or call to repentance added (as in James 4:8). This is not conclusive, but it is stronger than any evidence for separating the two parts of the section and considering James 4:13-17 as addressed to Christians. ——————————————————————————- The style of this section (apostrophe) is somewhat like the Stoic diatribe, in which the preacher debated in the speech with his imaginary opponent. This has been considered by Easton as definitely identifying the author as one familiar with that device of Greek literature and is used by him (on the assumption that James the Lord’ s brother would not be familiar with such devices) as an argument against the genuineness of the letter.

Metzger, however, shows that the same style was very familiar as a part of the rabbinical literature of the Jews see “Language of the New Testament,” Interpreter’ s Bible, Vol. VII, p. 51). ——————————————————————– 13.

Come now,—Others translate “Go to now.” The Greek could be translated either “go” or “come.” The phrase (also used in James 5:1) is an imperative (command), but it has no sense of actual going (travel). It is a set phrase, an interjection to gain attention, especially to call attention to what one is going to say. It was used in Classical Greek from Homer’s time. It is somewhat like our, “Come, come now,” when we appeal to someone. James is saying, “Had not you who are doing what I am about to discuss better take a second look at your action?” ——————————————————————– ye that say,—This nominative of address (vocative in Greek) singles out directly those who are to be admonished. Though the admonition is applicable to all Christians as well as non-Christians (and Christians are probably often guilty of the defect), evidence presented above seems to indicate that those addressed are the rich also addressed in James 5:1.

There are many passages in the Bible which warn against the presumption which James is about to discuss. ——————————————————————– Today or tomorrow—Some texts have “and” instead of “or.” This would make the time more definite, equalling a journey of two days. Instead, the correct reading “or” implies an indefinite number of days or amount of time: One will start one day, another on a different one.

The point is that any direct planning that does not remember that God holds the future in His hand is wrong. ——————————————————————– we will go into this city,—The whole thing is indefinite with James. The words which he puts into the mouths of the speakers are simply typical or hypothetical words. One might envision merchants with their charts or maps spread out planning their future trips and transactions. “This city” means “such and such” a city or “some” city. ——————————————————————————- and spend a year there, and trade, and get gain:—Solomon said, “Boast not thyself of tomorrow; for thou knowest not what a day may bring forth” (Proverbs 27:1). The rich man (Luke 12:19-20) thought that he had “many days” in which to eat, drink, and be merry. But God said, “This night thy soul is required.” James knows that the men make their plans without consideration of God. They have their schedule worked out, even to the gain or profit which they will make from their transactions. ——————————————————————————– The Jews of the first century were much employed in the business and financial life of the world, just as they are in modern times.

The Jewish writer Philo in Egypt (1st Century B.C.) gives a picture of Jewish merchants and financiers of his day which shows us how true James’ picture was (Flac cum VIII). James does not indicate by his language that there was anything wrong with engaging in business or making plans.

But James sees them as leaving God out; compare his “If God wills.” ——————————————————————– There was much moving and travelling among people in the Roman Empire. Roads and communications were well organized, probably better than we moderns would think possible. The dispersion of the Jews gave them connections all over the world which would inform them of opportunities for business. From the personal sections of Paul’ s letters (e. g., Romans 16) one can get an idea of how much moving around was going on, even among the early Christians. The verb “trade” in this verse is from a root word which meant to “travel,” then it came to mean “travel on business” and “to trade.” Finally, it came to mean, as Ross shows, “to scheme or connive,” to “cheat in trade,” and thus to “exploit.” But though the overtone may be there, James is pointing more to the presumption in the use of time than to shady business deals.

James 4:14

James 4:14 James 4:14 οιτινεςG3748 YE WHO ουκG3756 NOT επιστασθεG1987 [G5736] KNOW τοG3588 WHAT τηςG3588 ON THE αυριονG839 MORROW “WILL BE”, ποιαG4169 γαρG1063 FOR WHAT “IS” ηG3588 ζωηG2222 υμωνG5216 YOUR LIFE? ατμιςG822 A VAPOUR γαρG1063 EVEN εστινG2076 [G5748] IT IS, ηG3588 WHICH προςG4314 FOR ολιγονG3641 A LITTLE “WHILE” φαινομενηG5316 [G5730] APPEARS, επειταG1899 THEN δεG1161 AND αφανιζομενηG853 [G5746] , . It is: or, For it is a vapour: James 1:10, Job 7:6, Job 7:7, Job 9:25, Job 9:26, Job 14:1, Job 14:2, Psalms 39:5, Psalms 89:47, Psalms 90:5-7, Psalms 102:3, Isaiah 38:12, 1 Peter 1:24, 1 Peter 4:7, 1 John 2:17 Genesis 27:2 - I know not Genesis 47:9 - an hundred Exodus 8:10 - To morrow Judges 19:9 - to morrow 2 Samuel 19:34 - How long have I to live 1 Kings 19:2 - to morrow 1 Kings 22:27 - until I come in peace 1 Chronicles 29:15 - our days Psalms 39:6 - a vain show Psalms 78:39 - a wind Psalms 90:10 - for Psalms 102:11 - My days Psalms 109:23 - gone Ecclesiastes 6:12 - the days of his vain life Ecclesiastes 8:13 - as a Ecclesiastes 10:14 - a man Ezekiel 28:5 - and by Luke 12:20 - Thou fool Acts 20:22 - not Acts 24:25 - when 1 Corinthians 7:31 - for James 4:14 The foolishness of the matter is in the uncertainty of human existence. Regardless of what one plans to do as to whether it is right or wrong, it cannot be carried out unless he lives. The comparison to a passing cloud by James shows this to be his principal thought. James 4:14 ——————————————————————————– Whereas ye know not (οἵτινεςοὐκἐπίστασθε) The pronoun marking a class, as being of those who know not. ——————————————————————————– What shall be on the morrow (τὸτῆςαὔριον) Lit., the thing of the morrow. The texts vary. Westcott and Hort read, Ye know not what your life shall be on the morrow, for ye are a vapor: thus throwing out the question. ——————————————————————————– What is your life? (ποία) Lit., of what kind or nature. ——————————————————————————– It is even a vapor (ἀτμὶςγάρἐστιν) But all the best texts read ἐστε, ye are. So Rev., which, however, retains the question, what is your life ? ——————————————————————————– Appeareth— vanisheth Both participles, appearing, vanishing. ——————————————————————————– And then (ἔπειτακαὶ) The καὶ placed after the adverb then is not copulative, but expresses that the vapor vanishes even as it appeared. James 4:14 ——————————————————————————– Whereas ye know not (hoitines ouk epistasthe). The longer relative hostis defines here more precisely (like Latin qui) hoi legontes (ye who say) of James 4:13 in a causal sense, as in Acts 10:47, “who indeed do not know” (present middle indicative of epistamai). ——————————————————————————– What shall be on the morrow (tηs aurion).

Supply hηmeras (day) after aurion. This is the reading of B (Westcott) “on the morrow” (genitive of time), but Aleph K L cursives have to tηs aurion (“the matter of tomorrow”), while A P cursives have ta tηs aurion (“the things of tomorrow”).

The sense is practically the same, though to tηs aurion is likely correct. ——————————————————————————– What is your life? (poia hη zτη humτn). Thus Westcott and Hort punctuate it as an indirect question, not direct. Poia is a qualitative interrogative (of what character). ——————————————————————————– As vapour (atmis). This is the answer. Old word for mist (like atmos, from which our “atmosphere”), in N.T. only here and Acts 2:19 with kapnou (vapour of smoke (from Joe 2:30). ——————————————————————————– For a little time (pros oligon). See same phrase in 1 Timothy 4:8, pros kairon in Luke 8:13, pros hτran in John 5:35. ——————————————————————————– That appeareth and then vanisheth away (phainomenη epeita kai aphanizomenη).

Present middle participles agreeing with atmis, “appearing, then also disappearing,” with play on the two verbs (phainomai, aphanizτ as in Matthew 6:19, from aphanηs hidden Hebrews 4:13) with the same root phan (phainτ, a-phan-ηs). 14. whereas ye know not what shall be on the morrow.—James’ Greek is more dramatic. He has no “whereas.” He says, “Ye say . . .

Ye who do not know of the thing of tomorrow! what sort your life!” ASV takes this latter sentence as a separate one, and as a question. Nestle and Westcott-Hort make it a part of the previous sentence, as above. We know nothing of what shall be one day, not to speak of a year. We know neither what life is nor what it will be (whichever way the sentence is interpreted). We do not know whether we will be alive or whether we will be able to transact business if we are. Yet those who know so little of tomorrow talk so. Some texts have the plural “the things of tomorrow.” ——————————————————————- The “what is your life?” is obscure. It may be a question and a separate sentence, or an indirect question and a part of the previous sentence.

It also may be a kind of exclamation. This is a situation where the lack of original punctuation leaves us at sea. But however one takes it, the “what sort” used as an adjective with a noun usually has an ironical meaning as in 1 Peter 2:12 (“what kind of benefit”). So here it is intended to reduce life to nothingness (Huther). So Funk: “How miserable is your life!” Note the way this is expanded in the following references to vapor. The point is that we have no certainty of life: whether we shall live or not, be in health or ill, have prosperity or poverty. Of course, if the world goes on and we are healthy, etc., man exercises control, and life may be prolonged or shortened. But these are mighty “ifs.” In the final analysis we have no control or knowledge of life’ s issues.

Yet what grandiose schemes we make. ——————————————————————————- For ye are a vapor that appeareth for a little time,—The word “vapor” means either “mist, fog, breath, or smoke.” Any such rendering will preserve the figure. It stands for something seemingly with us which vanishes suddenly and is seen no more. Even a full life is only a moment in eternity. James uses a metaphor instead of a simile , thus making the comparison more forceful.

James 4:15

James 4:15 James 4:15 αντιG473 τουG3588 INSTEAD OF λεγεινG3004 [G5721] υμαςG5209 YOUR SAYING, εανG1437 IF οG3588 THE κυριοςG2962 LORD θελησηG2309 [G5661] SHOULD WILL καιG2532 AND ζησωμενG2198 [G5661] WE SHOULD LIVE, καιG2532 ALSO ποιησωμενG4160 [G5661] WE MAY DO τουτοG5124 THIS ηG2228 OR εκεινοG1565 THAT. . If: 2 Samuel 15:25, 2 Samuel 15:26, Proverbs 19:21, Lamentations 3:37, Acts 18:21, Romans 1:10, Romans 15:32, 1 Corinthians 4:19, 1 Corinthians 16:7, Hebrews 6:3 2 Samuel 5:19 - inquired Job 22:28 - decree Psalms 37:5 - and Luke 12:18 - General Philippians 2:19 - But James 4:15 If the Lord will has been much strained by many whose intentions were good toward God. The expression is made to mean if the Lord does not interfere with some “providential act” that will make the plan impossible. God is not doing such things as that in these days. During the formative centuries while the Bible was being revealed and God’ s dealings with man were not yet fully made known, He performed various miracles to demonstrate in the ears and before the eyes of man what it means to displease Him. That is all past now and no special act is theatened to show God’ s favor or disfavor for what man does; that has to be learned from the written word.

The thought is, therefore, that we should make all our plans subject to two provisos, namely, that the Lord wills (that it is according to His will as revealed in the Bible), and that we live to do it. The additional conjunction “and” that is in the Greek text has been omitted by the King James Version. The Englishman’ s Greek New Testament renders this verse as follows: “Instead of your saying [the saying expressed in verse 13; the thing they should say is], if the Lord should will and we should live, also, we may do this or that.” This shows the two conditions mentioned above, and rules out any need for “special providence.” James 4:15 ——————————————————————————– For that ye ought to say (ἀντὶτοῦλέγεινὑμᾶς) James 4:14 was parenthetical, so that at this point the thought is taken up from James 4:13 : Ye who say we will go, etc.—for that ye ought to say. The rendering in margin of Rev. is simpler: instead of your saying. James 4:15 ——————————————————————————– For that ye ought to say (anti tou legein humβs). “Instead of the saying as to you” (genitive of the articular infinitive with the preposition anti and the accusative of general reference with legein), “instead of your saying.” ——————————————————————————– If the Lord will (ean ho kurios thelηi). Condition of the third class with ean and the present active subjunctive (or first aorist active thelesηi in some MSS). The proper attitude of mind (Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 16:7; Romans 1:19; Philippians 2:19; Philippians 2:24; Hebrews 6:3), not to be uttered always in words like a charm. This Hellenistic formula was common among the ancient heathen, as today among modern Arabs like the Latin deo volente. ——————————————————————————– This or that (touto η ekeino).

Applicable to every act. 15. For that ye ought to say,—The Greek says literally (margin) “instead of your saying.” The ASV is a bit of curiosity, with the “that” seemingly used as a relative equal to “what” or “the thing which” : “You say this . . . for (instead of) that (the thing which) you ought to say.” Further, the “ought to say” is a paraphrase.

This is (in ellipsis) what James means: Ye say this instead of saying (as you ought) . . . ——————————————————————————- If the Lord will,—The Christian ought to realize always that he lives and has his being in God (1 Corinthians 7:40). Nothing happens that He does not know (Matthew 10:29). This is not, it seems, an Old Testament expression, though it is several times used in the New: Acts 18:21; Acts 21:18; 1 Corinthians 4:19; 1 Corinthians 16:7; Hebrews 6:3. Many Christians once used the Latin abbreviation D. V. (Deo Volente), especially in their letters, to express that what they propose depends on God’ s will. The attitude is really what counts.

The teaching means more than that we merely preface all our statements about the future with words like this as a formula. It means that every plan we make should be made with the certainty that it depends upon the will of God.

One may do this without use of this formula, while one might use the formula meaninglessly. God knows the meaning and motive behind our words and deeds. ——————————————————————————- Lenski registers a strong protest against reading the New Testament with pagan glasses and assuming that such phrases arose by borrowing from the heathen world. Deissmann pointed out that such phrases as “the gods willing” were frequent. The attitude in the Apostolic Church may well have grown out of the uncertainty over the time of the return of Christ.

James 4:16

James 4:16 James 4:16 νυνG3568 δεG1161 BUT NOW καυχασθεG2744 [G5736] YE BOAST ενG1722 ταιςG3588 IN αλαζονειαιςG212 υμωνG5216 YOUR : πασαG3956 ALL καυχησιςG2746 τοιαυτηG5108 SUCH πονηραG4190 EVIL εστινG2076 [G5748] IS. . James 3:14, Psalms 52:1, Psalms 52:7, Proverbs 25:14, Proverbs 27:1, Isaiah 47:7, Isaiah 47:8, Isaiah 47:10, 1 Corinthians 4:7, 1 Corinthians 4:8, 1 Corinthians 5:6, Revelation 18:7 Judges 9:19 - rejoice 1 Samuel 11:15 - rejoiced greatly Job 20:5 - the joy Psalms 10:3 - boasteth Jeremiah 11:15 - thou doest evil Hosea 9:1 - Rejoice Amos 6:13 - which Acts 8:39 - and he Romans 1:30 - boasters Romans 2:23 - that makest Galatians 5:26 - desirous Philippians 3:19 - whose glory 2 Timothy 3:2 - boasters James 4:16 Rejoice in your boastings denotes they first presumed they could do whatever they wished, then used the presumption as a basis of boasting. Such rejoicing is evil because it ignores the truths set forth in verse 14. James 4:16 ——————————————————————————- Ye rejoice (καυχᾶσθε) Rev., glory. See on James 2:13. ——————————————————————————- Boastings (ἀλαζονείαις) Only here and 1 John 2:16. The kindred word ἀλαζών, a boaster, is derived from ἄλη, a wandering or roaming; hence, primarily, a vagabond, a quack, a mountebank. From the empty boasts of such concerning the cures and wonders they could perform, the word passed into the sense of boaster. One may boast truthfully; but ἀλαζονεία is false and swaggering boasting. Rev. renders vauntings, and rightly, since vaunt is from the Latin vanus, empty, and therefore expresses idle or vain boasting.

James 4:16 ——————————————————————————– In your vauntings (en tais alazoniais humτn). Old word for braggart talk (from alazoneuomai, to act the alazτn empty boaster Romans 1:30), common in Aristophanes, in N.T. only here and 1 John 2:16. ——————————————————————————– Glorying (kauchηsis).

Act of glorying, late word from kauchaomai, good if for Christ (1 Thessalonians 2:19), bad if for self as here. 16. But now ye glory in your vauntings:—James calls such statements as that in verse 13 “glorying” or “boasting.” Instead of relying on the will of God, they boasted in their vauntings or “arrogances.” The plural may be used as some think because James is thinking of the frequency with which it was happening. But Robertson is more likely correct in arguing that it is an idiomatic way, quite common in Greek, of expressing abstract concept while only incidentally stressing individual occurrence: cf. “Coveting” (Mark 7:22), “respect of persons” (James 2:1), “murders” (Matthew 15:19), “fornication” (1 Corinthians 7:2). The word “vauntings” means “boastful pretensions” or “arrogance.” Thus James shows that the fault at which he is hitting goes deep. This writer heard a preacher tell of knowing a millionaire who at thirty-five boasted that he would live to be a hundred. He had the world all to his liking.

Yet a few years later, he died by his own hand, broken in health, after spending a fortune to regain it. One thinks of Rabshakeh, the messenger of Sennacherib, who taunted Israel that their God was powerless to deliver them from the hands of his king.

But in the morning the angel of death had leveled the camp (Isaiah 36). So these people were proud of their pretensions and boasts, daring God to interfere with their plans. These descriptions indicate the attitudes were much more serious than simply saying “We are going to do this tomorrow.” ——————————————————————————- all such glorying is evil.—It is wrong to boast against God. Of course, not all glorying is wrong. We may glory in the cross of Christ (Galatians 6:13 f); it is indeed something in which we can take pride that Christ died for us. But such boasting as James refers to here, starting in arrogance and leaving God out, is a sin.

James 4:17

James 4:17 James 4:17 ειδοτιG1492 [G5761] TO “HIM” KNOWING ουνG3767 καλονG2570 GOOD ποιεινG4160 [G5721] TO DO, καιG2532 AND μηG3361 NOT ποιουντιG4160 [G5723] DOING “IT”, αμαρτιαG266 SIN αυτωG846 TO HIM εστινG2076 [G5748] IT IS. . Luke 12:47, Luke 12:48, John 9:41, John 13:17, John 15:22, Romans 1:20, Romans 1:21, Romans 1:32, Romans 2:17-23, Romans 7:13 Deuteronomy 15:9 - sin unto thee 2 Kings 21:9 - they hearkened Nehemiah 6:13 - and sin Job 24:13 - rebel Daniel 5:22 - though Luke 6:47 - doeth Luke 19:20 - Lord John 19:11 - the greater Romans 2:18 - knowest Romans 2:23 - that makest Hebrews 10:26 - after James 1:22 - be 1 Peter 3:11 - do James 4:17 Knoweth to do good has special reference to the information offered in the preceding verses. We should first learn if what we plan is right, then also remember the frailty of human life and plan accordingly. James 4:17 ——————————————————————————– To him that knoweth (eidoti). Dative case of second perfect participle eidτs (from oida), and with the infinitive to know how, “to one knowing how.” ——————————————————————————– To do good (kalon poiein). “To do a good deed.” ——————————————————————————– And doeth it not (kai mη poiounti). Dative again of the present active participle of poieτ, “and to one not doing it.” Cf. “not a doer” (James 1:23) and Matthew 7:26. ——————————————————————————– Sin (hamartia). Unused knowledge of one’s duty is sin, the sin of omission. Cf. Matthew 23:23. 17.

To him therefore that knoweth to do good,—The connection between this general statement and the context has puzzled many. Some say that it is merely a proverbial statement which James adds as a general truth without any connection with the context.

But it is best seen as a conclusion explaining why the boasting in arrogance is an evil or sin. ——————————————————————————- ” To do good” does not mean ” to do the good deed or thing” as in Romans 7:21; 2 Corinthians 13:7 b; Galatians 6:9 (where it has the article and means “good deeds,” often approximating deeds of charity, or fruits of righteousness). The phrase “knowing to do good” means knowing how to act in a way that is morally excellent (as opposed to’ the boastful evil of verse 16). It means the same thing as “knowing how to live right.” The man who by knowledge is capable of living a morally acceptable life and who does not do so is sinning. It is sin because the knowledge makes it possible for God to reckon it as sin: “If I had not come and spoken unto them, they had not had sin: but now they have no excuse for their sin” (John 15:22 and compare Luke 12:47). The knowledge is not necessarily some distinctive knowledge which the Christian has or something which James is now telling them (that is, of the brevity of life). But the general teaching of this section— that life is a vapor that appears but a little time— is so manifest and universally true to human experience that it is inexplicable for anyone not to recognize it. (So Huther and rightly) Of course, if the Christian did not recognize it before, he has James’ specific instruction.

So Paul taught that a failure to live up to the moral good that is written in the human conscience brings one into sin (Romans 2). ——————————————————————————- The man who knows that God demands of him to live the good life and does not do so is a sinner. God commands that men everywhere repent (Acts 17:30). ——————————————————————————– It is worth observing that here James is not speaking merely of the sin of failing to do some good deed.

He is speaking of failure to live a morally and spiritually excellent life when one has the knowledge to do so.

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