Ye Kill And Desire To Have (Part 2 of 0)

Ye kill and desire to have – Part two

The action needed

V. 7. “Submit to God”—note that the figure of God as a husband and the saints as His wife is continued in this phrase. Wives are repeatedly exhorted to submit (same Greek word) to their husbands as the believers should to God (Ephesians 5:22; Colossians 3:18). And the “meek and quiet spirit” which should characterize a wife (1st Peter 3:4) should be a vital part of our attitude to God.

“Resist the devil”—as we willingly sub­mit to God so we should stubbornly resist the devil. Our resistance must be firm, for man’s natural way to is to give him­self to sin and resist the things of God (Galatians 5: 17-26; Romans 8:13).

“The devil”—Greek, “diablos” which means “deceiver” or “false accuser.” In this verse, the word refers to our own natural desires. From verses 1 to 4 of this chapter, it is clear that the course of trouble was nothing outside of these believers, but was rather their own lusts. Why did they have bitter contention? Because of “your lusts that war in your members” (verse 1). Why was there mur­der and jealousy? Because “Ye last and have not” (verse 2). Why were prayers unanswered? Because “Ye ask that ye may consume it upon your lusts” (verse 3). It was their own desires these people needed to resist and refuse to satisfy. This was their devil. Throughout Scrip­ture, the cause of sin is always exposed as being man’s natural instincts and is never blamed on an outside agent (James 1:14, 15; Psalms 81:12; Proverbs 16:25; Matthew 15:18-20; Romans 7:17,18, 20, 23; Titus 3:3).

“He will flee from you”—here is a very comforting statement. For we are assured that if we strive consistently to serve God and refuse to satisfy our carnal lusts, the sinful desires will depart from us.

V. 8. “Draw nigh to God”—note the three strong words of action, submit, resist, draw night. We must act, and act vigorously ,if we are to enjoy the pre­sence of God (1: 22; 2:20). And we have reason for confidence in our ap­proach to the Father. For in His love He has provided a compassionate and merci­ful Mediator and has, through the blood of His Son, cleansed His servants from all unrighteousness (Ephesians 3:12; He­brews 4:16; 7:25; 10: 19, 22).

“He will draw nigh to you”—because of our familiarity with such words, we are likely to miss their overwhelming import. For “thus saith the high and lofty one that inhabiteth eternity; I dwell in the high and holy place, with him also that is of a contrite and humble spirit” Isaiah 57:15; Psalms 138:6).

“Cleanse your hands”–an allusion to the ritual of the priest under the law who washed himself before drawing nigh to God in the sanctuary (Exodus 30: 17-21; 19:22). The point is that God will not have us if we come to him walking in sin (1st John 1:6), for He has shown us in His Word how to cleanse ourselves. We must study the Word intently and apply it in our lives, we must daily wash with the Word (Ephesians 5:26 RV; John 15:3; Psalms 119:9).

“Purify your hearts, ye doubleminded” —here was the basic problem of James’ readers, they were doubleminded, attempt­ing to worship two gods—God and the flesh. This was spiritual adultery (verse 4) and had to be stopped. “Choose you this day whom ye will serve” (Joshua 24: 15); “How long halt ye between two opinions?” (see 1st Kings 18:21); “Ye cannot serve God and mammon” (Matthew 6:24).

Repentance

V. 9. “Mourn, weep . . . be heavy” James’ readers had no right to joy while they were in such a degenerate condition. They should instead be filled with repentant sorrow (Luke 6:25).

God will exalt the humble

V. 10. This verse states a basic prin­ciple of Scripture (Ezekiel 21:26; Mat­thew 23:12; Luke 14:11; 18:14; 1st Pe­ter 5:6; Proverbs 15:33). The humility and exaltation of our Lord Jesus is a per­fect example of this principle (Philippians 2: 8-10).

Presumptious Judgments

V.11. “Speak evil”—Greek “katala­leo,” “speak against, rail at, slander” (Liddell-Scott Lexicon). Refers to talk­ing about another’s weaknesses, faults, or sins. Yet this definition must be quali­fied, for in Scripture we find that cer­tain speaking of evil is allowed. For in­stance, Paul and John spoke against spe­cific individuals: 1st Timothy 1:20 (Hymenaeus and Alexander); 2nd Timothy 2:17 (Hymenaeus and Philetus); 2nd Timothy 4:10 (Demas); 3rd John 9:10 (Diotrephes). Timothy was instructed to rebuke an elder before the ecclesia if he sins” (1st Timothy 5:20); Paul exposed the incorrect action of Peter “be­fore them all” (Galatians 2:14). Further, in discussing matters of fellowship, Paul says we find it necessary to “judge them that are within” (1st Corinthians 5:12). So there are cases when it is permissible to discuss another’s faults. What then are the principles which govern our speak­ing evil of another? The following points provide at least a partial summary of the Scriptural guides.

  1. In Psalms 15:3, 2nd Corinthians 12:20; Ephesians 4:31, and 1st Peter 2:1 where evil speaking is condemned, the admonition includes malice, envy, or anger as accompanying sins. The situa­tion was the same with James’ readers (3:14, 16; 4: 1,2). Thus words spoken from angry or jealous hearts intended to hurt or tear down are strictly forbidden.
  2. Any speaking against another must be done in love to build up the individual or the Truth (Philippians 4:2—intended to improve the sisters in question); 1st Corinthians 5: 4,5,12 (needed to instruct everyone concerned and to purge the ecclesia); 1st Timothy 5:20; Gala­tians 2:14 (intended to instruct the brethren and sisters); 2nd Timothy 2:17; 2nd Timothy 4: 10, 14; 1st Timothy 1:20; 3rd John 9, 10 (needed to warn the ecclesia against teachers of error and flagrant sinners). In each of these cases, the spirit behind the words was that of loving concern ,not bitter envy or anger. We must, of course, beware of the deceitfulness of sin in this matter, for the flesh would justify as honest concern words that are nothing but derisive against those whom we dislike.
  1. We must not show partiality in these issues (1st Timothy 5:21). The human tendency is to speak against those who dislike us and praise those who favor us.
  2. Any comments made about another must be completely accurate, otherwise we become a false witness before God. Frequently the reason for distorted or un­true statements is that we wish to find fault with another, so we grasp at some­thing that might be bad and distort it in the process. Such looking for evil is clear­ly against the spirit of Christ (Isaiah 29:20 ,21; Titus 2:8). Note that of the seven things that are an abomination to God one is “A false witness that speaketh lies,” and another is “he that soweth dis­cord among brethren” (Proverbs 6:19).
  3. We have no right at all to ap­praise the motive of our brethren and sisters, for such thoughts are “evil surmising’s” (1st Timothy 6:4). God alone can examine the thoughts and intents of the heart ,nor should we impute evil to another’s motives by a subtle choice of words or a suggestive manner of speech.
  4. Further compare Proverbs 4: 24,25; 11:13; 17:9: “He that covereth a transgression seeketh love; but he that repeat­eth a matter separateth very friends”; Proverbs 18:8; 25:9; 26:20: “Where no wood is, there the fire goeth out: so where there is no talebearer, the strife ceaseth.”

In summary, then, our comments about our brethren must be true, impartial, moved by love and free of attempts to judge the heart.

“Judgeth the law”—their evil speaking was a flagrant violation of the royal law of love (2:8), and by these actions, the offenders were saying, in effect, that they did not agree with the standard of love which God gave, and were thus judging the law.

“Not a doer but a judge”—note the presumption involved in their actions. No doubt the evil speakers would have claimed great reverence for God’s law, but, by their actions, they discredited it.

V. 12. “One lawgiver”—a lawgiver must have certain qualifications which are possessed by God alone. Contrast man’s position in verse 14.

“Who art thou that judgest another?” (Matthew 7:1; Romans 2:1; 14:4; 1st Corinthians 4: 3-5).

Presumptions Plans

V. 13. “Go to now”—i.e. “straighten up in this matter” (5:1) .

“And . . . buy and sell, and get gain” —the will of God was not considered in these plans, as the consuming thought was for material gain. And there appears to have been much boastful discussion about the expected profitableness of their financial ventures (verse 16).

V.14. “What is your life?”—Com­pare Job 7:7; 34:14, 15; Psalms 39:5; 90: 5,6; 102:3; 144:4; Isaiah 40:6; 1st Peter 1:24).

V. 15. “If the Lord will”—Compare the fact that Paul frequently used this phrase (o; a similar one) to qualify his plans (Acts 18 21, 1st Corinthians 4 19, 16 7, Philippians 2 24) But sometimes he omits such a statement (Acts 19 21, Romans 15 28, 1st Corinthians 16 5) James’ point, then ,is that we should have a constant awareness of our frailty and the overruling hand of God in our lives While we may not always say “if the Lord will,” all our plans should be made with this as the dominant thought.

V 16 “Boastings”–the Greek is very strong, ‘ alazoneia,” “the character of a braggart, vain-boasting” (Liddell-Scott Lexicon) Occurs only here and in 1st John 2 16 where it is translated “pride” (see notes under verse 13).

V 17 —From the teachings of the law and prophets, from the words of Christ and the apostles, these believers knew what was right, therefore they had no ex­cuse for not doing it.