Chapter 4

1 We are to strive against covetousness, 4 intemperance, 5 pride, 11 detraction, and rash judgment of others: 13 and not to be confident in the good success of worldly business, but mindful ever of the uncertainty of this life, to commit ourselves and all our affairs to God’s providence.

1. Whence. The apostle now takes up the specific evils within the church that are the product of untamed tongues and strife-ridden hearts. The root cause of all division and confusion is self-interest (see on ch. 3:14).

Wars. Gr. polemoi, “quarrels,” “feuds,” perhaps in contrast with machai (see below), designating feuds involving many persons.

Fightings. Gr. machai, “contentions,” perhaps here describing individual disagreements. Textual evidence favors (cf. p. 10) the reading “whence fightings.”

Among you. These church members were not yet sowing “in peace” (see on ch. 3:18).

Come they not hence? The Greek implies that an affirmative answer is expected.

Of. Literally, “out of.”

Lusts. Gr. heµdonai, “pleasures,” in the NT generally of evil pleasures, lusts (see Luke 8:14; Titus 3:3).

War. When the satisfaction of self-interest is the governing spirit of men, there is no end to quarrels and contention. Each man sees in another the obstacle to full satisfaction of personal desires (see on Titus 3:3).

In your members. Either, the “members” of the church body. Regardless of interpretation, the self-interest that constantly seeks for recognition and satisfaction is the source of all personal conflict, which often leads to quarrels.

2. Ye lust. Gr. epithumeoµ, “to yearn for passionately.” Compare ch. 1:14. Self-interest, if unchecked, grows into the sin of covetousness (see on Ex. 20:17).

Have not. A covetous man never feels that he has fully acquired all that he needs.

Kill. James here states the general truth that unrestrained passion for the satisfaction of personal pleasure often leads to murder (see on Matt. 5:22). He does not necessarily mean that some of those to whom he was writing were actually guilty of murder. Some would change the punctuation of this verse thus: “You lust, and because you do not have, you kill; you strongly desire but you are not able to obtain, so you fight and war.” In the sight of God hatred is as heinous a sin as murder (see on Matt. 5:22).

Cannot obtain. Whatever the result of force and violence, true happiness and satisfaction are not realized.

Fight and war. See on v. 1. Because genuine satisfaction is not found, an endless state of strife exists.

Ask not. These contentious ones depended upon their own efforts for what they desired instead of depending upon God to provide what was best for them. God has implanted legitimate desires and basic wants within the human heart (see on ch. 1:15), and, in part, happiness is dependent upon satisfying these God-given desires. When men attempt to satisfy these basic desires in illegitimate ways, disappointment, envy, and strife are certain to follow. These church members were not working in harmony with God’s plan for their genuine happiness because they had neglected the partnership of prayer. Prayer implies that a man is willing to seek for what God is willing to give.

3. Ask. See on Matt. 7:7.

Receive not. Answers to prayer depend upon both the nature of the requests and the spirit of the prayer (see on Luke 11:9).

Amiss. Gr. kakoµs, “wrongly,” that is, with improper motives and perhaps for wrong objectives. He who prays without the determination to align himself with the will of God is praying “amiss” (see 1 John 5:14).

Consume. Gr. dapanaoµ, “to squander,” “to spend.”

Lusts. Gr. heµdonai (see on v. 1). Prayers of this nature are not answered because the things prayed for are to be used for personal gratification. Such prayers, even for things good in themselves, God cannot answer.

4. Adulterers. Textual evidence favors (cf. p. 10) the omission of this word.

Adulteresses. That is, those unfaithful to their marriage vows. Some consider that James here speaks of adultery in a figurative sense, of apostasy from God (see on Eze 16:15; cf. on 2 Cor. 11:2). However, the persons addressed in James 4:1–5 appear still to consider themselves church members, and yet they are practicing gross sins. Hence, James may be speaking of literal adultery. However this may be, these church members, by their favoritism of the “rich” (see on ch. 2:1–13), by their neglect of Christian “works” (see on ch. 2:14–26), by their hasty, ill-advised speech (see on ch. 3:1–10), by their “envying and strife” with one another (see on ch. 3:14–18), and by their unrestrained “lust” for forbidden things (see on ch. 4:1–3), showed that they acted no differently from the “world” (see on ch. 1:27).

Know. They should have known better, because of their acquaintance with the OT and the words of Christ.

Friendship of the world. That is, friendship for the world. The chief aim of the “world” is to satisfy the desire for personal gratification. The gospel calls men back to a program of service. Between the spirit and practice of the “world” and that of the church there is to be a supreme difference (see on 1 John 2:15).

Enmity. That is, enmity on man’s part toward God.

Whosoever. Whether on the church record or not, men and women controlled by self-interest remain under divine condemnation.

Will. Gr. boulomai, “to will purposefully.” The heart is deliberately set on enjoying some particular worldly pleasure.

Friend of the world. When church members who have professed loyalty to God continue to yearn for personal gratification as supplied by the world, their love to God is subordinated. Their allegiance “wavereth” (cf. ch. 1:6) and is unstable (cf. v. 8). Service for God cannot be one interest among many, for His way of life is irreconcilable with that of the world (see on Matt. 6:24).

Enemy. Compare 1 John 2:15.

5. Scripture. That is, the OT in general, inasmuch as this quotation is not from any particular passage of Scripture. However, the thought is parallel to the general teaching of the OT (cf. Gen. 6:3–5; Ex. 20:5).

Vain. Gr. kenoµs, “empty,” “without worthy content.” The scriptural references that declare the love of God for man are not “empty” words.

Spirit. That is, the Holy Spirit, if the translations below (see under “envy”) be adopted. Other NT passages teach the indwelling nature of the Holy Spirit (see on John 14:16, 17; 1 Cor. 6:19).

Dwelleth. Textual evidence favors (cf. p. 10) the reading “to cause to dwell,” “to give a dwelling to” (see the translations given below under “envy”).

Lusteth. Gr. epipotheoµ, “to pursue with love,” “to yearn for earnestly” (cf. Rom. 1:11; 2 Cor. 5:2; 9:14; Phil. 1:8; 2:26; 1 Thess. 3:6; 2 Tim. 1:4).

Envy. Gr. phthonos, “jealousy.” The Greek here is difficult. Some translate the passage “With jealousy He [God] yearns for the Spirit which He has caused to dwell in us”; others, “The Holy Spirit whom He [God] has caused to dwell within us yearns earnestly with jealousy.” God frequently describes Himself as “jealous” (see Num. 25:11; 1 Kings 14:22; Eze. 23:25; Zeph. 1:18; Zech. 1:14; 8:2; see on Ex. 20:5; Deut. 32:16; Ps. 78:58; Eze. 36:5; Joel 2:18). Paul compared his intense love for the church at Corinth with God’s jealousy for His people (see on 2 Cor. 11:2). The friendship of church members for the world grieves the “jealous” Spirit of God, who seeks our undivided affections. Man’s jealousy is selfish; God’s jealousy reflects simply His intense concern for the welfare of His children.

6. Grace. Gr. charis (see on Rom. 3:24). Because of God’s love for His people, fresh and fuller supplies of grace are continually given to enable them to resist worldly temptations. Men who sincerely pray for grace will be constantly developing in Christian character. God demands undivided allegiance, but He also provides man with sufficient strength to enable him to obey (see on Heb. 4:16).

He saith. The quotation is from the LXX of Prov. 3:34.

God. God is an active participant in the warfare of His people against the forces of sin. Paul found that the “grace” of God was always sufficient to meet the trials of life (see on 2 Cor. 12:9).

Proud. Here, those who choose the pleasures of the world, to satisfy their self-interest (see on v. 1). They look down on the claims of God and on the “humble” ones who choose to satisfy their desires according to God’s will.

Humble. Or, “lowly ones” (see on Matt. 11:29).

7. Submit. James here begins a series of ten imperatives, which every church member subject to the danger of becoming a “friend” to the world (see v. 4) does well to heed. Before God can bestow His “grace” (v. 6) the “humble” man must be willing to submit his will to God’s plan. Submission implies complete trust that all God’s arrangements are for his own good (see Heb. 12:9).

Therefore. That is, because of the danger of pride and self-interest Christians must place themselves under God’s command. He promises not to allow any temptation beyond our power of resistance (see 1 Cor. 10:13).

Resist. Gr. anthisteµmi, “take a stand against.” Compare Eph. 4:27.

Devil. The personality of the devil is clearly implied (see on Matt. 4:1). Paul describes the Christian’s preparation for successfully resisting the “wiles” of the devil (see on Eph. 6:13–17). Christ’s victory over the devil in the wilderness (see on Matt. 4:1–11) was gained “through submission and faith in God” (DA 130). Every Christian will resist temptation as Christ did.

Flee. The weakest man who finds refuge in the power of Christ will cause Satan to tremble and to flee (DA 131).

8. Draw nigh. This imperative is the secret of successful resistance against Satan (cf. v. 7). Though God is “not far from every one of us” (Acts 17:27), He nevertheless expects us to seek Him (see 2 Chron. 15:2; Ps. 145:18; Isa. 55:6). We draw nigh to God by faith (see Heb. 7:25) and by true repentance (see Hosea 14:1; Mal. 3:7).

He. As the father in the parable of the Prodigal Son saw his son “when he was yet a great way off” (Luke 15:20), our heavenly Father is longing and waiting for us to turn to Him. However, He will not force us to accept His love (see PP 384).

Cleanse. The cleansing of the hands was symbolic of the removal of guilt (see Deut. 21:6; Ps. 24:4; 26:6; 73:13; Matt. 27:24; see on Isa. 1:15, 16). Paul specifies “holy hands” as one of the conditions of answered prayer (see 1 Tim. 2:8).

Sinners. Compare the epithet “adulterers and adulteresses” (v. 4).

Purify. See on 1 John 3:3.

Double minded. See on ch. 1:8. There must be no divided loyalties.

9. Be afflicted. Sinners should feel the real wretchedness of their condition. Men should ever seek to be aware of their true spiritual state. Special exhortation is given the Laodicean church with respect to this matter (see on Rev. 3:17). The state of divided friendship (James 4:4) and internal strife (chs. 3:16; 4:1) and lust (ch. 4:1–5) should have caused every sincere church member to “be afflicted.”

Mourn. See on Matt. 5:4. This is an earnest call to repentance, and is intended to reach even those whom James has sharply rebuked. There is hope, for “godly sorrow worketh repentance to salvation” (see on 2 Cor. 7:10).

Laughter. That is, the laughter that had marked their “lusts,” or pleasures (see v. 1). This mirth becomes a narcotic that encourages false satisfaction and security, while all the time the soul is on the brink of destruction. However, James does not imply that the normal Christian life is to be characterized by gloomy sadness.

Mourning. The inevitable result of frivolous folly.

Joy. “Joy [turned] to heaviness” is poetically parallel with “laughter … turned to mourning” (see Vol. III, pp. 23–28).

Heaviness. Gr. kateµpheia, “gloominess,” “dejection.” Compare the “humble” of v. 6.

10. Humble. See on Matt. 11:29; 23:12; James 1:9. Thus James summarizes the various admonitions concerning an undivided loyalty to the will of God. For an honest man, a true picture of personal wretchedness produces a humble spirit before God, who is ever willing to forgive (see on Isa. 57:15).

Sight. The contriteness thus urged will be genuine because the “humble” man does not wear a false modesty, to be seen only by men. Neither the outward deeds nor the inward motives are hidden from the Lord (see 2 Chron. 16:9; Heb. 4:13). Regardless of the nature of the sin and whoever may have been wronged by it, the Lord Himself is the chief one sinned against (see on Ps. 51:4).

Lift. Compare ch. 1:9. The “humble” will be exalted by God in this life to a certain extent, but more fully in the life to come. It is He who will “revive the spirit of the humble” (see on Isa. 57:15). As will Jonathan and John the Baptist (Ed 156, 157), “those who through self-abnegation have entered into the fellowship of Christ’s sufferings” will reap the reward of eternal honor. He who is willing to be taught of God and to trust His guidance will never be forsaken (see on Prov. 15:33).

11. Speak not evil. Or, “stop speaking evil,” or, “stop backbiting.” James now turns from the church member’s duties to the Lord, whom he professes to serve, and resumes his denunciation of certain specific evils that plague the church. A lack of humility before God inevitably leads to a similar lack before men. The practice of criticizing fellow church members reveals flagrant self-interest and becomes a common source of church dissension (see ch. 3:2–6).

Of. Or, “against.”

Brother. That is, a fellow church member.

Judgeth. The one who speaks against a church member “judgeth” him. This judging is associated with critical faultfinding whose purpose is to injure. See on Matt. 7:1–5.

Law. Harsh judgment of any kind is inconsistent with the spirit of the moral law. The principle of love is violated by the desire for self-assertion and by criticism of others.

Judgeth the law. That is, the one who judges infers that the law does not apply in his case. He is virtually saying that there is no law to protect the maligned brother and that no law condemns his critical spirit.

Not a doer. James again censures the church member for the disparity between his Christian profession and his daily deeds (see ch. 1:22–25). Each church member should feel a personal obligation to be controlled by the spirit of the law of God regardless of the nature of the outward provocations he may suffer.

A judge. That is, of the law. By disregarding the law’s jurisdiction over all men the critical faultfinder aspires to be a lawmaker rather than a lawkeeper. Frequently the cause for faultfinding is found in the critical member’s own private standards of conduct or in his own interpretations of the Bible, which lead him to condemn all who do not agree with him.

12. One lawgiver. Textual evidence favors (cf. p. 10) adding the words “and judge.” In spiritual matters, only the Lawgiver can be judge. God alone is competent to discern, without possibility of error, the character of men. Consequently, He alone is able to decide a man’s everlasting destiny (see on 1 Cor. 4:5).

Save. See on Acts 4:12.

Destroy. Gr. apollumi (see on John 3:16).

Art thou? James emphasizes the absurdity of one man’s attempting to judge another, in view of the fact that man cannot discern motives. In one way or another all men are violators of the same law, and it is selfish pride that impels one man to depreciate and hurt another by his words.

Another. Textual evidence favors (cf. p. 10) the reading “neighbor.”

13. Go to now. A phrase designed to arrest attention, implying disapproval of what follows. James continues his underlying theme—the divided loyalty of church members. The “double minded” man (ch. 1:8) does not possess heavenly wisdom (see on chs. 1:5; 3:14–18); he neglects the courtesy due his fellow men (see on chs. 2:1–17; 4:11, 12) and lacks purity of heart toward God (see on chs. 3:17; 4:3–10). James here addresses church members who neglect God in their daily business.

Say. Either by the spoken word or by the thought in the mind.

To day. These church members plan for the future as if God did not exist. Moreover, they plan as if the making of their future rested in their own hands. Compare Prov. 27:1.

Continue. The language implies that when this set period of time has passed, similar plans for another period of time will be made.

Buy and sell. The apostle does not condemn sound planning for business enterprises. But the typical case he cites reflects neglect of God’s particular purposes for each life.

Gain. The “earthly” viewpoint (see on ch. 3:15) emphasizes the material advantage at the expense of the spirit. Material prosperity is no sin (see on ch. 1:10) if it remains secondary to the primary object of all Christianity—the fulfilling of the will of God. Compare the foolish rich man (see on Luke 12:15–21).

14. Whereas. Or, “inasmuch.” Verse 14 is parenthetical.

What. That is, What is the nature of your life?

It is. Important textual evidence may be cited (cf. p. 10), for the reading “Ye are.”

Vapour. Or, “mist,” “breath.” A man’s existence in this world is uncertain and of short duration at best (see 1 Chron. 29:15; Job 8:9; Ps. 102:11; James 1:10, 11).

Little time. Emphasis is upon the shortness of life rather than upon the fact of life.

Vanisheth. That is, human life begins to disappear almost as soon as it appears. Life, like vapor, can be dissipated suddenly.

15. For that. Gr. anti, “instead.”

If the Lord will. James does not mean that the Christian should always speak these words, but that the spirit of submission reflected by them actually should guide every plan.

The first man (see on v. 13) neglects God’s will for his future in preference for material gain. The second church member realizes the uncertainty of life and endeavors to make the service of God primary in his life. He knows that God has a special plan for him, and that only by adopting that plan will he find true satisfaction. A consistent application of this principle may mean that some of life’s best-laid plans will be altered, in order that God’s better plan may succeed. This the genuine Christian accepts with joy in the assurance that God controls his life. Paul lived one day at a time, knowing that his life was in God’s hands. He could truly say that all of his plans were subject to the will of the Lord (see Acts 18:21; 1 Cor. 4:19; Phil. 2:24).

Live. Compare Acts 17:28.

Do. When men submit to the will of God (v. 7) they do well to remember that God’s ways are often different from those of men (cf. Isa. 55:8, 9). Consequently, a faithful Christian faces each day with confidence in divine guidance in all his enterprises, whether “this, or that.”

16. But now. Or, “but actually,” that is, instead of what you should be saying.

Rejoice. Gr. kauchaomai, “to boast,” “to glory.” Far from realizing the seriousness of their condition, these boasting church members (cf. v. 13) continue confidently to make their plans for the future. Instead of being humble before God they vaunt their self-sufficiency.

Boastings. Gr. alazoneiai, “pretensions,” “braggings.” Presumptuous confidence in one’s cleverness, skill, and strength is implied. These self-reliant church members acted as if the future was in their hands and that their success was the product of their own genius.

Such. That is, all of this kind of boasting, which presumptuously exalts the abilities of man. To boast, or glory in, the achievements of God would not be evil. Paul, for instance, gloried in the cross of Christ (see Gal. 6:14; 1 Thess. 2:19).

Evil. That is, because it exalts self-sufficiency and fosters presumption, this type of thinking in is basically wicked and akin to the spirit of Lucifer (see on Isa. 14:13, 14 ; Eze. 28:14–18).

17. Therefore. James here refers specifically to the issue of the immediately preceding verses, that is, the forming of plans for the future. No religious truth is so commonly taught in the Scriptures as that of the uncertainty of life and the tragedy of a life not surrendered to God, yet there are few truths so universally disregarded.

Knoweth. See on John 13:17.

Good. That is, in contrast with evil (v. 16). The parable of the Talents illustrates this general principle (Matt. 25:14–30).

Doeth it not. Those who are “hearers” only and not “doers” show that their religion is “vain” (see on ch. 1:23, 26). A perverted faith trusts in knowledge only and proves its falsity when it avoids deeds that sincere faith would gladly do (see on ch. 2:17, 20, 26). This is also a rebuke to men who avoid further study of God’s Word because further knowledge would increase their personal obligation.

Sin. The plea that one has done no harm will be an insufficient excuse in the day of judgment for men such as the slothful servant (see on Matt. 25:27). Deliberate evasion of known duty is forthright rebellion against the will of God. This fact amplifies the difficulty confronting the “double minded” man (see on James 1:8), the pseudoreligious man (see on ch. 1:26), the man of dead faith (see on ch. 2:17, 20), and the “earthly” man (see on ch. 3:15). All these characteristics of imperfect church members are the result of incomplete commitment to a full performance of the commandments of God. They vacillate between what they know they ought to do and what they personally wish to do (see ch. 4:17), with the result that they “miss the mark” of unreserved submission to the will of God.

Ellen G. White comments

1 DA 827; Ed 95; ML 58; MM 201; 8T 191

1, 2 AA 37, 39; COL 120; Ed 95; Ev 697; TM 170; 5T 252

1–4GC ix; SR 242; TM 66; 7T 31

1–47AA 35–46; SR 241–247; 9T 196

2 7T 213

2–4ML 60; 8T 15

3–5AA 39

4 DA 821; EW 24; 7T 213; 8T 26

5 AA 87

5–8SR 243

6–8, 13AA 40

13–16TM 66

14–18AA 41

17 EW 78; GC 611

19 PP 110

21 GC 611; ML 62

22–25AA 41

23 FE 535

25–27SR 244

26, 27, 29 AA 42

29 GC 546

30 1T 203

31, 32 AA 42

34 GC 546

36 AA 165

37, 38 SR 245

37–39AA 43

38 SC 23

38, 39 GC ix

39 8T 57

41 AA 22, 44; COL 120; DA 275, 770, 827; Ev 35, 699; ML 61; SR 245; 8T 15, 21, 26

41–47WM 271

43 Ev 35

46 AA 45

46, 47 MB 137; 5T 239

47 COL 121; EW 174; GC 379; 7T 32

1–17TM 125

3 2T 373

4 Ev 270, 620; EW 274; GC 382; PP 458, 607; TM 276; 1T 285; 2T 168, 444, 492, 493, 657; 4T 47, 638; 5T 33, 341, 431; 6T 143

6 55T 337

7 MYP 50, 51, 57; Te 171; 1T 433; 3T 196, 483; 4T 32, 94; 5T 293, 395

7, 8 AH 214; DA 131; FE 226; 2T 312; 4T 364

7–101T 180

8 CSW 62; Ev 285; FEE 251; MB 85; MM 46; MYP 105; SC 55; TM 251, 478; 2T 289, 335; 5T 520, 635; 8T 128

8, 9 1T 531; 2T 93

8–104T 244; 5T 163

10 ML 31

11 PP 385

14 4T 490

17 PP 420; 1T 116