James 4

1. The Apostle further rehearseth the remedies against the foregoing sins, and exhorts them to lay aside carnal lusts, which are the original for them: for this end showing the hurtful fruits of them, such as are strives. 2. hindering them from obtaining that which they desire and pray for. 4. And enmity with God. 5. Which he proveth by the scripture. 7. Exhorting them to submit themselves to God, and to resist the Devil. 8. Thereto he adds an earnest exhortation unto true repentance, which he describes with its parts. 11. And especially of not condemning our neighbour seeing that belongs only to God. 13. Reproves those also who in that which they purpose to do have no respect to the providence of God, or to the frailty of this life. 17. And concludes that he that knows what he must do, and doth not the same, sins the more grievously.

1. From whence (come) wars and debates among you? [Hereby are not understood open wars, carried on with Souldiers and Arms, for those were not amongst Christians at that time, but the special vehement contentions and quarrellings, which were among them, and were carried on aswel with words as otherwise, to the great shame of the Christian Religion, and scandal of the Gentiles: which are opposed to the peace, whereof he had spoken in the last of the former chapter] (come they) not from hence, (namely) from your pleasures, [that is, from your wicked and carnal lusts, in which ye take your pleasure] which make war [that is, do as it were make war upon the soul, to bring the same to destruction and ruin. See 1 Pet. 2. 11.] in your members? [thereby he understands not only the outward members of the body, as tongue, hands, feet, eyes, etc. but also inward powers and affections of the soul, in which lust most reigns. See Matth. 15. 19.]

2. Ye desire [Namely, honour, riches of this world etc] and have not: [that is, either ye attain not thereunto, or if ye do attain this, it shall not be beneficial but hurtful to you] ye envy [that is, grudge your neighbour the good that the Lord hath given him. In many Greek copies it is read phoneuete, i.e. ye kill, for phthoneite, i.e. ye envy. But the word kill fits not so well here: except it should be understood of hating our neighbour, which is murder before God. 1 John 3:15.] and are zealous (after things) [that is, ye seek even with great zeal and affection after honour and riches of this world. The Greek words which are here used, both signify envy, but with this difference, that the first properly signifies to grudge one’s neighbour that which God hath given, namely, his honour, goods, or good name; and the second, out of jealousy, and by evil ways to seek after this, that we may have the same too, and not be less than he] and cannot obtain them; [namely, those things ye grudge others, or which ye would have also as well as your neighbour. For God gives these things to whom it pleaseth him] ye fight and make war [that is, ye strive and quarrel out of envy against one another, for these things, as in former verse] yet ye have not, [that is, ye obtain nothing thereby. See Haggai 1:6.] because ye ask not. [that is, seek not these good things of God by prayer, by whom the same must be given.]

3. Ye ask [That is, although you may sometimes pray to God for these good things, yet nevertheless ye get them not, and that through your own fault] and ye receive not, because ye ask amiss; [namely, not only because your prayer comes forth from an envious heart, but also because ye seek not these things for a good end, to use them as you ought] that you might waste it upon your pleasures. [that is, that ye might satisfy and feed your sinful lusts therewith.]

4. Adulterers and adulteresses, [So he calls all those, who show the love to the world which they owe to God and Christ their Bridegroom and Saviour, and which they have also promised him in baptism: A similitude taken from corporal adultery, which is, when married persons, show the conjugal love which they owe to one another, unto others. See Jeremiah 13:27. Ezech. 23. 43, 45. Hosea 2:1. This name he gives them the better to show the abominables of sin] know ye not [that is, ye cannot, neither ought ye to be ignorant hereof] that the friendship of the world[that is, of worldly and unbelieving men, to please or imitate them in evil: and of worldy things and lusts, to seek after them by transgressing of Gods commandments, or denial of the Christian doctrine. See 1 John 2:15.] is an enmity of God? [that is, cannot consist with the love service and friendship of God, as Paul speaketh, Romans 8:7.] whosoever therefore will be a friend of the world, he becomes an enemy of God.

5. Or think ye [that is, I pray do not think] that the scripture [the following words indeed stand no where in so many in holy Scripture of the Old Testament, but the sense is found therein. Wherefore some think that the Apostle hath respect to the places Genesis 6:5. and chapter 8. 25. Others as fitly think that he hath respect to the place Numb. 11. 29. saith in vain, [Gr. Vainly i.e. that this should not be so, or that it is not written for our edification. Romans 15:4.] the spirit which dwelleth in us [or the spirit that dwelleth in us [or the spirit that dwelleth in you. Some understand this of the spirit of the corrupt man, or of thoughts of men’s hearts. Genesis 6:5. and then it must be translated, lusteth unto envy, i.e. by nature extends it self to envy and such like wickedness. But it is more fitly understood of the spirit of God, whereby we are regenerated, because it is also said which dwelleth in us, which is oftentimes in the Scripture spoken of the spirit of God, Exodus 25:8. and chapter 29. 45. Romans 8:11. 1 Cor. 3. 16. So then the sense is, the spirit of God which dwelleth in us, fights against the inclination of envy: as Galatians 5:17. and stirreth up holy desires in us (as Romans 8:26.) repugnant to envy. And therefore they in whom the spirit of God dwells, Romans 8:9. 1 Cor. 3. 16. ought not to love the friendship of the world] doth it lust unto envy? [Or, the spirit which dwelleth in us desireth against envy. See the foregoing exposition.]

6. Yea he giveth [That is, shall give, namely, the spirit of God. i.e. He is so far from lusting unto envy, that he gives greater grace, [that is, very great grace, as chapter 3. 1.] Therefore (the scripture) saith, God resisteth the proud, but to the humble he giveth grace.

7. Therefore submit yourselves to God: [Namely, by willing obedience to his commandments, framing all your thoughts, desires, and inclinations words, and deeds, according to the rule of his will prescribed in his word] Resist the Devil [namely, when he tempteth and inticeth you to fulfill your fleshly lusts, and to seek the friendship of the world. See the same exhortation, 1 Pet. 5. 5. etc.] and he shall flee from you. [namely, then when ye resist him.]

8. Draw right to God [namely, by true repentance, faith, obedience, and prayers] and he will draw near to you. [namely, by his grace and benefits] Cleanse your hands [that is, all your outward members, which are as instruments of the soul, for which purpose the hands are most used. See Psalms 26:6. Isaiah 1:15, 16. 1 Tim. 2. 8.] ye sinners, and purify your hearts ye double hearted. [or double minded. See of this word chapter 1. 8.]

9. Carry your selves as afflicted ones, [Namely, not only outwardly, as hypocrites many times do, but especially inwardly in the heart: being grieved for your sins and miseries] and mourn and weep: let your laughing be changed into mourning, and (your) joy into heaviness: [the Greek word properly signifies casting down of eyes or countenance of grief of shame].

10. Humble your selves before the Lord, and he shall exalt you.

11. Brethren speak not evil of one another: [Gr. Against one another, i.e. speak not that which is contrary to one another’s repute and good name] he that speaketh evil of (his) brother and judgeth [that is, condemneth as Matth. 7. 1.] his brother, he speaketh evil of the Law and judgeth the Law. [that is, condemneth it, namely because by this evil speaking he shows, that he doth not hold that the Law hath justly forbidden evil speaking, Leviticus 19:16.] Now if thou judge the Law, thou art no doer of the Law, but a judge. [namely, of the Law: which is a great and foolish arrogance of a man.]

12. There is one only Law-giver, [Namely, God the Lord, in whose place then they all arrogantly set themselves, who rashly judge their neighbour, and thereby as it were condemn the Law of God which forbids this] who can save and destroy. But who art thou that judgest another?

13. Go to now ye that say, To day or tomorrow we will [Or, let us to day &c] travel unto such a City, and there Passover [Gr. Make] a year, and drive Merchandise, and get gain: [under this one sort of human purposes and cares, all others are also understood, and this only is named, because herein commonly men fail most.]

14. Ye that know not what (shall happen) tomorrow: for of what kind is your life? [That is, how short, frail, and uncertain] For it is a vapour, [that is, like unto a vapour] which is seen [or appeareth] for a little (while) and afterwards vanisheth.

15. Instead of saying [That is you ought to say, namely, both in your heart and also in words, thereby to show, that you do rightly understand and acknowledge the providence of God and the frailty of your life] If the Lord will, and we shall live, we will do this or that. [or, we shall live and do this or that.]

16. But now ye boast in your high-mindedness: [That is, ye speak so arrogantly, as if the event of things, and your life, stood in your own hand and power] all such boasting is evil.

17. He therefore that knoweth to do good, [That is, knoweth what is good and what is evil: what men ought to do, and what they ought to leave undone] and doth it not, to him it is sin: [that is, he sins more grievously than he that knoweth it not, and he can by no means excuse himself. See Luke 12:47. John 9:41. and 15. 22.]