Commentaires bibliques

In this chapter we are directed to consider, I. Some causes of contention, besides those mentioned in the foregoing chapter, and to watch against them, Jam 4:1-5. II. We are taught to abandon the friendship of this world, so as to submit and subject ourselves entirely to God, Jam 4:4-10. III. All detraction and rash judgment of others are to be carefully avoided, Jam 4:11,12. IV. We must preserve a constant regard, and pay the utmost deference to the disposals of divine Providence, Jam 4:13-17.

In James 3:13-18 the apostle had contrasted the wisdom which is from above with that which is from beneath. The former is peaceable, pure, and gentle, leading to universal kindness and order; the latter earthly, sensual, and devilish. The points suggested in this chapter grow directly out of the remarks made there, and are designed to show the effect of the "wisdom which descendeth not from above," as evinced in the spirit of this world, and thus by contrast to show the value of true wisdom, or of the spirit of religion. Accordingly, the apostle illustrates the effects of the wisdom of this world, or the spirit of this world, by showing what it produces, or what they do who are under its influence. We are not to suppose that the persons to whom the apostle addressed this Epistle were actually guilty of the things here referred to themselves, but such things had an existence in the world, and it gave more life and spirit to the discussion to represent them as existing "among them." In illustrating the subject, he refers to the following things as resulting from the spirit that is opposite to the wisdom which is from above, namely:

(1) Wars and fightings, which are to be traced solely to the lusts of men, James 4:1-2;

(2) The neglect of prayer, showing the reason why they did not have the things which were necessary, James 4:2;

(3) The fact that when they prayed they did not obtain what they needed, because they prayed with improper motives, in order to have the means of gratifying their sensual desires, James 4:3;

(4) The desire of the friendship of the world as one of the fruits of being under the influence of the wisdom which is not from above, James 4:4;

(5) Envy, as another of these fruits, James 4:5.

In view of these things, and of the danger to which they were exposed of acting under their influence, the apostle proceeds to give them some solemn cautions and admonitions. He tells them that God resists all who are proud, but gives grace to all who are humble, James 4:6; he counsels them to submit to God, James 4:7, to resist the devil, James 4:7, to draw nigh to God, James 4:8, to cleanse their hands and their hearts, James 4:8, to be afflicted and mourn over their sins, and to become serious and devout, James 4:9, and to humble themselves before God that he might lift them up James 4:10; he commands them not to speak evil one of another, since by so doing they in fact set themselves up to be judges, and in the circumstances became judges of the law as well as of their brethren, James 4:11-12. He then rebukes the confident spirit which lays its plans for the future with no just view of the frailty and uncertainty of human life, and shows them that all their plans for the future should be formed with a distinct recognition of their dependence on God for success, and even for the continuance of life, James 4:13-16. The chapter closes with an affirmation that to him that knows how to do good and does it not, to him it is sin, James 4:17, implying that all he had said in the chapter might indeed be obvious, and that they would be ready to admit that these things were true, and that if they knew this, and did not do right, they must be regarded as guilty.

The origin of wars and contentions, and the wretched lot of those who are engaged in them, James 4:1, James 4:2. Why so little heavenly good is obtained, James 4:3. The friendship of the world is enmity with God, James 4:4, James 4:5. God resists the proud, James 4:6. Men should submit to God, and pray, James 4:7, James 4:8. Should humble themselves, James 4:9, James 4:10. And not speak evil of each other, James 4:11, James 4:12. The impiety of those who consult not the will of God, and depend not on his providence, James 4:13-15. The sin of him who knows the will of God, and does not do it, James 4:16, James 4:17.

INTRODUCTION TO James 4

In this chapter the apostle gives the true cause of contentions and strifes; and cautions against intemperance, covetousness, pride, detraction, and vain confidence. Having, in the latter part of the preceding chapter, inveighed against strife and contention, he here shows from whence they spring, from a covetous desire of riches and honour; and which yet are not obtained, because they did not ask these things of God with submission to his will; or they asked with a wrong view, namely, to gratify their lusts, James 4:1 and he dissuades from such unlawful desires, partly because they were no other than adultery; and partly because indulging them was declaring themselves enemies of God, James 4:4 and he deters from pride, under the name of envy, proud men being generally envious; from the sense of the Scripture, which says, not in vain, that the spirit lusts unto it; and from the consequence of it, such as are proud being resisted by the Lord, when he gives more grace to humble ones, James 4:5 hence follow several exhortations, and various duties relating to humility; as to submit to God, and resist the devil, encouraged thereunto by this motive, he will flee, James 4:7, to draw nigh to God in a way of religious worship, who will draw nigh in a way of grace to his people; to purity of action, and of heart, or to that which is outward and inward, James 4:8 to be humbled, mourn, and weep, instead of joy and laughter, James 4:9 to lie low before the Lord, who will raise such up, James 4:10 and not to speak evil of anyone, since this is judging a brother; nay, a speaking evil of the law, and a judging of that; which is to invade the prerogative of God, the lawgiver, who is able to save, and to destroy; and therefore one man should not take upon him to judge another, James 4:11 and as another instance of great neglect of God, and his providence, and disrespect unto it, the apostle takes notice of a common practice among men, and even professors of religion, who resolve to go to such a place, and continue so long, and there make merchandise, and promise themselves success; not considering what frail short lived creatures they are, and how much all depends upon the will of God; and which they should consider, submit to, and be determined by, James 4:13 and he reproves them for their boastings and joy in them, as evil, James 4:16, and observes, that it is not enough to know what is right and good, unless it is done; and that such knowledge is but an aggravation of the evil of sin committed, James 4:17.

IV.

At the end of what has been considered the second portion of this Epistle, there is a last series of rebukes. suggested apparently by those already given. James 4 is included in this fourth subdivision. (See Analysis of Contents.) The lust of the eye and the pride of life are at the root of all the wrong-doing.

CHAPTER 4

Jam 4:1. Before μάχαι, πόθεν is to be repeated, after A B C א, etc. (Lachm. Tisch.).

Jam 4:2. After καὶ πολεμεῖτε, οὐκ ἔχετε is to be read, according to almost all testimonies (A B G K, etc.); only a few min. insert δέ (the reading of Rec.); several others (C א, etc.) read καὶ οὐκ ἔχετε; recommended by Griesbach, guaranteed by Reiche; the insertion of the particle is explained from endeavouring more closely to connect the following with what goes before.

Jam 4:4. Instead, of the Rec. μοιχοὶ καὶ μοιχαλίδες, after G K, etc., A B, several vss. Bede have only μοιχαλίδες (Lachm. Tisch.); א, pr. read only μοιχαλίδες, but corrected μοιχοὶ καὶ μοιχαλ. Theile, Lange, Brückner (also Reiche) correctly consider the simple feminine as the original reading; otherwise de Wette, Bouman, and others.

Tisch. 7 remarks: loco identidem considerato non possum quin teneam etiamnum lectionem jam in ed. anni 1841 a me defensam; see on this the exposition. א has a τούτου after κόσμου, and instead of the genitive τοῦ Θεοῦ the dative τῷ Θεῷ.

Jam 4:5. On the pointing of this verse, see exposition.

Instead of the Rec. κατῴκησεν, after G K, all min. vss. Theophylact, Oecumenius, Bede (Tisch.), Lachm. has, after A B א, etc., adopted κατῴκισεν.

Jam 4:7. A B א, very many min. etc., have, after ἀντίστητε, the particle δέ (Lachm.), which is wanting in G K, many min. etc. (Rec. Tisch.); probably the δέ was omitted to give to the sentence an independent form; so also Lange; Bouman otherwise: δέ fulciendae orationis caussa inculcatum est.

Jam 4:10. The article τοῦ is to be omitted before κυρίου, according to the testimony of A B K א, etc.

Jam 4:11. Instead of καὶ κρίνων, Rec. after G K (Reiche, Bouman), etc., is, with Lachm. and Tisch., to be read ἢ κρίνων, according to the testimony of A B, several min. vss. etc.

Jam 4:12. After A B א, many min., almost all vss., the words καὶ κρίτης are, with Griesb. Lachm. Tisch. etc., to be added to ὁ νομοθέτης; they are wanting in the Rec. (after G K, etc.); so also, according to the testimony of almost all authorities, the particle δέ is to be added after σύ.

Instead of the Rec. ὃς κρίνεις, after G K, etc. (Bouman), ὁ κρίνων is, with Lachm. and Tisch., to be read, after A B א, several min.; also recommended by Griesbach; and instead of the Rec. τὸν ἕτερον, likewise with the same editors, τὸν πλησίον is to be read, after A B א, etc.

Jam 4:13. The Elz. ed. reads σήμερον ἢ αὔριον (thus in B א, Lachm.); but A G K, very many min. etc., have the reading adopted by Tisch.: σήμ. καὶ αὔριον, which must be considered genuine, as ἤ appears to be a correction for the sake of simplification.

The Rec. (ed. Steph.) has the conjunctives πορευσώμεθα, ποιήσωμεν, ἐμπορευσώμεθα, κερδήσωμεν, after G K, several min. etc. In A the two first verbs are in the conjunctive; in א only the first verb, the others in the indicative; B, very many min. Vulg. and other vss. have only the indicative; so Lachm. and Tisch. The conjunctive appears to be a correction.

ἕνα, following ἐνιαυτόν, is omitted by Lachm.; the omission is, however, too slightly attested by B א, Vulg. etc., and, besides, is easily explained as the statement of time here expressed by ἕνα appeared unsuitable.

Jam 4:14. Before τῆς αὔριον Tisch. reads, after G K א, the article τό (Rec.); Lachm., after A, τά; Buttmann, after B, has omitted the article; he has also omitted the words γάρ and ἡ after ποία, according to his statement after B (which Tisch. has not remarked), so that his reading is: οἵτινες οὐκ ἐπίστασθε τῆς αὔριον ποία ζωὴ ὑμῶν; see exposition.

After ἀτμίς Lachm., according to A, Vulg., has omitted the particle γάρ; it is, however, probably genuine, and only removed from the text as interrupting the sense.

Instead of the Rec. ἐστίν (after G, etc.), which is defended by Reiche and Bouman, Lachm. and Tisch. have rightly adopted ἐστε; attested by A B K, very many min.; the change into ἐστίν is easily explained. In א the words ἀτμὶς γάρ ἐστε are entirely awanting.

The Rec. ἔπειτα δέ is a correction of the more difficult ἔπειτα καί, attested by A B K א, etc.; G has ἔπειτα δὲ καί.

Jam 4:15. Buttmann reads θέλῃ instead of θελήσῃ, against the testimony of all authorities.

The indicative ζήσομεν … ποιήσομεν (Lachm. Tisch., after A B א, etc.) is to be preferred to the Rec. ζήσωμεν … ποιήσωμεν (after G K, etc.), not only according to authorities, but on account of the thought (Wiesinger, Lange). In some mss. and vss. ζήσωμεν … ποιήσομεν is found; this reading is incorrectly defended by Fritzsche (Leipz. Lit. Z., and Winer and Engelhardt’s neues krit. Journ. V. 1826), Theile, Reiche, Bouman, and others; Winer, p. 256 [E. T. 357], prefers to read both times the conjunctive; see exposition.

Jam 4:16. Instead of καυχᾶσθε, א alone has κατακαυχᾶσθε.

Instead of the form ἀλαζονείαις (B** K, Lachm. Tisch. 2, Buttm.), Tisch. 7 has adopted the form ἀλαζονίαις (A B* G).

Jas 4:1-17.

AGAINST FIGHTINGS AND THEIR SOURCE; WORLDLY LUSTS; UNCHARITABLE JUDGMENTS, AND PRESUMPTUOUS RECKONING ON THE FUTURE.

1. whence--The cause of quarrels is often sought in external circumstances, whereas internal lusts are the true origin.

wars, &c.--contrasted with the "peace" of heavenly wisdom. "Fightings" are the active carrying on of "wars." The best authorities have a second "whence" before "fightings." Tumults marked the era before the destruction of Jerusalem when James wrote. He indirectly alludes to these. The members are the first seat of war; thence it passes to conflict between man and man, nation and nation.

come they not, &c.--an appeal to their consciences.

lusts--literally, "pleasures," that is, the lusts which prompt you to "desire" (see on

Jas 4:2)

pleasures; whence you seek self at the cost of your neighbor, and hence flow "fightings."

that war--"campaign, as an army of soldiers encamped within" [ALFORD] the soul; tumultuously war against the interests of your fellow men, while lusting to advance self. But while warring thus against others they (without his knowledge) war against the soul of the man himself, and against the Spirit; therefore they must be "mortified" by the Christian.