CHAPTER 4

1. Fightings and worldliness rebuked (James 4:1-6)

2. The Godly walk (James 4:7-17)

James 4:1-6

A strong rebuke follows the statements concerning the wisdom from beneath and the wisdom from above. It must be borne in mind that these exhortations are addressed to the twelve tribes scattered abroad; to say that these words mean believers only would be a serious mistake; while Christians are contemplated, those of the tribes of Israel who are not believers are equally in view. It applies therefore to those who were born of God, real believers, and to those who were not, an entirely different matter from the Pauline Epistles, which are exclusively addressed to the saints.

There was much strife and contention amongst them. Whence come wars and fightings? Certainly not from the wisdom which is above, which is first pure and then peaceable. But wars and fightings are the fruits of the old nature, the flesh. They come from the pleasures which war in the members. The gratification of the lusts of the natural man produces fightings and not the new nature, that which is from above; this includes all forms of lusts, not only those of the flesh, but the lust for power, the lust for preeminence and leadership, the lusts of the mind. “Ye lust and have not”; there is nothing that can satisfy the heart of man; any kind of lust will end in disappointment and remorse. “Ye kill and covet and cannot obtain.” This is the way of the world in sin and away from God; it shows that James speaks to the unbelieving of the twelve tribes, and pictures their condition. “Ye fight and war. Ye have not because ye ask not. Ye ask and receive not because ye ask amiss, that ye may consume it in your pleasures.” The natural man is also religious and as such prays. But their prayers sprang from the old nature, the desires of the flesh; they received not because they asked amiss. They prayed for selfish things, incited by selfish motives, so that they might gratify their sinful natures. Even true believers often ask and receive not, because they ask amiss, out of selfish reasons, to minister to their own pleasures and gratification. If the Lord would answer such prayers He would minister to that which is evil.

The world and its unsatisfying pleasures controlled those described in the foregoing words, some of whom may have been professing believers. The wisdom which is earthly, sensual and demoniac, they followed. And now the writer breaks out in a passionate exclamation: “Ye adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore would be the friend of the world maketh himself an enemy of God.” Here others than unbelievers are contemplated. The sphere of the natural man is the world; his walk is according to the course of this world; he is governed by the lust of the flesh, the lust of eyes and the pride of life. As such he is an enemy of God by wicked works and by nature a child of wrath (Ephesians 2:1-3).

The true believer, saved by grace, is not of the world, even as our Lord was not of the world (John 17:16). Grace has severed the believer from the world; the cross of Christ has made him dead to the world and the world dead unto him. Hence the exhortation in John’s Epistle “Love not the world, neither the things of the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world” (1John 2:15-16). And believers may turn back to the world, like Demas, and love it for a time. James calls such adulteresses; they leave Him to whom they are espoused, even Christ, and turn to another. The term must have reminded the Israelites of the Old Testament passages in which unfaithful, apostate Israel is pictured as an adulteress and playing the harlot (Jeremiah 3:9; Ezekiel 16:23; Hosea 2:1-23). It is a solemn exhortation which every true believer should consider carefully; friendship with the world means enmity against God. Verse 5 should be rendered as follows: “Or think ye that the Scripture speaketh in vain? Doth the Spirit, who dwelleth in us, long unto envying?” All the Scriptures testify that worldliness and godliness cannot exist together; think ye then that these Scriptures speak in vain? And the Holy Spirit, who dwells in the believer, does not lust unto envy, for He opposes the flesh and those who walk in the Spirit do not fulfill the lusts of the flesh. But he giveth more grace, yea grace sufficient to overcome by faith the world, for faith is the victory that overcomes the world. He quotes Proverbs 3:34. God resisteth the proud, but giveth grace unto the humble.

James 4:7-17

Exhortations to a godly, holy walk follow. Submit yourselves, therefore to God; be subject unto Him, have no friendship with the world, but be His friend. There is one who would drag the believer back into the world, as Pharaoh tried to get Israel back to Egypt. Guard against it by resisting the devil and he will flee from you. This is a blessed promise which all His faithful people have tested at all times. We are not to flee from the devil, but to resist him as we do so in the name of our Lord, the enemy will be helpless and flee from us. Another blessed exhortation follows. “Draw nigh to God and He will draw nigh to you.” Next James addresses again those who had not yet fully turned to the Lord. It is a call to repentance. “Cleanse your hands, ye sinners; and purify your hearts, ye double-minded. Be afflicted, and mourn, and weep; let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and He shall exalt you.”

The attitude towards other brethren is made clear in James 4:11-12 : “Speak not one against another, brethren.” Speaking evil, the sin of the tongue is once more mentioned by James. There are seven verses in which exhortations to guard the tongue and speech are given: James 1:19; James 1:26; James 2:12; James 3:9; James 3:16; James 4:11 and James 5:9. It seems that this must have been the besetting sin of these believing Jews. Evil, of course, must always be judged, whether it is unsound doctrine or an evil conduct; this belongs to the responsibility of a believer. But God alone, the Righteous judge, knows the heart and its motives. Speaking against a brother and judging him, that is, pronouncing a sentence of condemnation upon him, is the same as speaking against the law and judging the law. But if one judges the law, the same is not a doer of the law, but a judge; doing this we take the place of Him who is both, the lawgiver and the judge, that is the Lord.

The final paragraph urges dependence on the Lord and warns against making plans for the future without looking to the Lord and His will concerning His people. “Go to now, ye that say, Today or tomorrow we will go into this city, and spend a year there, and buy and sell, and get gain; whereas ye know not what shall be on the morrow.” Such a language shows self-will, forgetfulness of God, and self-confidence. It is planning with God left out. No one knows what the morrow may bring forth; but God knows. “For what is your life? It is even a vapor, that appeareth for a little time, and then vanisheth away. For that ye ought to say, If the Lord will and we live, we will also do this or that.”

The child of God who walks in godly fear, trusting the Lord, planning as under Him, will constantly remember that all depends on the Lord and on His will. It is a wholesome habit to add always, when we speak of the future, “if the Lord will and we live”; this is pleasing in His sight and a testimony of our submission to Him and dependence on Him. Otherwise it is the boasting, vain-gloriousness of the self-secure world, which boasts and plans, without thinking of God and His will. The last verse must not be detached from what goes on before. “To him, therefore, that knoweth to do good and doeth it not, to him it is sin.” Sin does not consist only in doing evil, but if we do not the good we know, it is also sin. If we do not act according to the fact that we are entirely dependent on God as to the future, we sin.

“This verse should forever settle the question of sinless perfection for a Christian: ‘To him who knoweth to do good, and doeth it not, to him it is sin.’ This is much more, of course, than the prohibition of positive evil. There is a negative evil which we have carefully to keep before us. The responsibility of knowing what it is good to do is one that, while we may in a general way allow it, yet deserves far deeper consideration than we often would even desire to give it. How solemn it is to think of all the good that we might do, and yet have not done! How slow we are to recognize that this, too, is sin! We are so apt to claim for ourselves a kind of freedom here which is not Scriptural freedom; and there is no doubt, also, that we may abuse a text like this to legality, if there be legality in our hearts. We are to be drawn, not driven. Yet the neglect of that which is in our hand to do--which we, perhaps, do not realize our capacity for, and that only through a spirit of self-indulgence or a timidity which is not far removed from this--such neglect, how hard it is to free ourselves of it, and how much do we miss in this way of that which would be fruitful in blessing for ourselves as well as for others! for, indeed, we can never sow fruit of this kind without reaping what we have sown; and the good that we can do to others, even if it requires the most thorough self-sacrifice, yet will be found in the end to have yielded more than it cost, and to have wrought in the interests of him who has not considered even or sought this” (Numerical Bible).