Of the five chapters that make up the Epistle of James, the fourth is without doubt the most difficult to understand. Considerable discussion has surrounded the exact meaning of the writer’s strong language and the relationship of his thoughts in the beginning verses of chapter 4. Thus a careful analysis is needed if we are to receive the benefit of this very powerful section of Scripture The notes that follow are intended to be a help to such a study, by clarifying the meaning of certain words and phrases, and by amplifying some of the exhortation included in this section.
The Problem
In the words that follow, James condemns and exhorts two groups among his readers those who were covetous of ecclesial position and those who were absorbed with the world The first problem led to bitter envy and strife in the brotherhood (3 1,2„13 16), and was also a phase of “worldliness,” for the pride governing the actions of these people was of the spirit of the world The second problem led to spiritual adultery, as believers tried to serve two masters, God and mammon In addition, this divided loyalty contributed to ecclesial discord, for people in such a condition were easily swayed by arguments appealing to the flesh, and quickly fell into jealousy and hatred of one another So in the words that follow, we find some phrases which seem more appropriate for one group than the other But, in fact, both groups are included ln every condemnation, for both were given to envy and bitterness and both were following the principles of the world.
V 1 “From whence”— a suggestion that James’ readers were trying to avoid accepting personal responsibility for their trouble.
Wars”—ln every other place where the Greek word is used ln the New Testament it refers to physical combat (see Luke 14:31, 21:9, etc ) But the Greek can refer to severe verbal battles, which it does in this case (James 3 14-16) The extremity of the word reveals the severity with which God views such ecclesial strife.
Fighting’s —usually translated ‘strife” in reference to sharp contention of words (see John 6:52, 2nd Timothy 2:23-24; Titus 3:9).
The Cause
Your lusts’ —the Greek means “delights, enjoyments, pleasures,” translated ‘pleasure in Luke 8 14, Titus 3 3 The cause of their terrible tumult was their catering to those ambitions and actions which delight the flesh They had been ‘drawn away by their own lusts, and enticed and had permitted lust to conceive and bring forth sin.
War in your members’ —compare Romans 7:5,23, 1st Peter 2:11.
V 2 The RSV gives ‘You desire and do not have, so you kill And you covet and cannot obtain, so you fight and wage war You do not have, because you do not ask.”
“Kill”—the Greek means literal murder in every other place where it is used (see Matthew 5:21, 19:18, 23 31, 35 etc ) Here it would refer to an incident where, in the extremity of wrath one brother murdered another But James is more likely speaking of hatred, for to hate and to kill are the same in the eyes of God (1st John 3 15) The force of words used (“war,” “fightings,” “kill”) is intended to impress us with the fact that not only murder, theft and adultery will exclude us from the kingdom, but “enmity, strife, jealousy, anger, selfishness, dissension” will also spell our destruction (Galatians 5:20, 21 RSV) The situation described ln verse 2 was one of frustrated desires leading to hatred of those who already had what another wanted, whether honor, respect, wealth or knowledge This Jealousy showed itself in confusion and evil work in the ecclesia (3:16).
V 3 “Ye ask, and receive not”—their prayers went unanswered because their motives were wrong Some examples of their requests might be wisdom, to be used for their own glory; ability, respect or position in the ecclesia to satisfy their pride; health and strength, which would be used to indulge the flesh; money and security, both to be used to their own advantage.
The seriousness of their condition
V. 4. “Ye adulteresses” (“adulterers” is omitted in the Greek)—a very strong condemnation. In this phrase, James is looking back to the language of the Old Testament where God is spoken of as a husband with Israel as His wife (Isaiah 54:5; Jeremiah 3:14.) We remember that Israel was an unfaithful wife, committing adultery by turning to worship idols and by relying on foreign powers for help (Jeremiah 3: 6-8; Ezekiel 16: 23-26; 23: 12-14). In this verse James puts his readers in a similar category. They had broken their vow of complete dedication and faithfulness to God. With whom had they committed adultery? With the world! They were courting the friendship of people of the world and were worshipping according to its standards (satisfying the rules and desires of the flesh rather than those of God.) The world, then, had become a god or husband to them.
“Enmity with God”—a condition of hatred toward God (1st John 2:15; Matthew 6:24).
“Will be”—”wishes to be” (RSV). If we look at the world to lust after it, we have already committed adultery in our hearts (Matthew 5:28; John 15:19; 17:14). On pages 130-132 of the book “The Epistle of James” by N. Smart, the author quotes an excellent description of what it means to be a friend of the world. One paragraph is so clear in dealing with the difficult situations we face that we reproduce it here:
“With the world, as a vast society of men who are living without any real regard for God, the Christian man can never desire to be on good terms. To individuals who belong to it he may be strongly drawn. They may be honorable men of business, excellent colleagues in public and philanthropic work, pleasant and kindly in their spirit. He may see in them much to esteem, much to imitate; but the power which they represent is a power opposed to God, and he cannot be its friend. And even with excellent and exemplary men of the world he will often find himself ill at ease. As soon as their intercourse passes to the deeper elements and more serious aspects of affairs he has to appeal to an authority to which they are indifferent; that they care nothing for, precisely those things for which he cares most; that he and they live in wholly different realms of life. He will not, if he is faithful to Christ, attempt to conciliate their friendship by affecting their speech and talking as though his thoughts of human life were no higher and deeper than theirs. Nor will he, in his personal habits and the ordering of his time, be influenced by their example rather than by the spirit and principle of his Christian faith and by his hope of eternal glory . . . He will live his own life, the life which he believes will please God, though they may think it singular and eccentric, and may be repelled by it. He will see that to wish to be and to try to be a ‘friend of the world’ is to make himself ‘an enemy of God.'”
V 5. Since the Greek in this verse is uncertain, it is difficult to be sure what James is saying. But the RSV translation fits well with the context: “Or do you suppose it is in vain that the scripture says, He yearns jealously over the spirit which he has made to dwell in us?” Verse 4 condemned the saints as adulteresses. Verse 5 would then refer to God as the husband made jealous by the actions of His unfaithful wife (Exodus 34: 13-16).
A Hope of Grace
“More grace”—Greek, “a greater grace.” If we respond correctly, God’s grace will be greater than and supersede the condemnation to death which we inherit from Adam and justly deserve for our many sins (Romans 5: 15-18). The quotation is from Proverbs 3:34, (James’ wording of Proverbs is found in the Septuagint Old Testament). God must be approached with humility and contrition of heart if His grace is to be received (also see Psalms 138:6; Isaiah 57-15).
The Origin of the Organic World – Part One