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Friendship with the World

 4

Those conflicts and disputes among you, where do they come from? Do they not come from your cravings that are at war within you? 2You want something and do not have it; so you commit murder. And you covet something and cannot obtain it; so you engage in disputes and conflicts. You do not have, because you do not ask. 3You ask and do not receive, because you ask wrongly, in order to spend what you get on your pleasures. 4Adulterers! Do you not know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world becomes an enemy of God. 5Or do you suppose that it is for nothing that the scripture says, “God yearns jealously for the spirit that he has made to dwell in us”? 6But he gives all the more grace; therefore it says,

“God opposes the proud,

but gives grace to the humble.”

7 Submit yourselves therefore to God. Resist the devil, and he will flee from you. 8Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded. 9Lament and mourn and weep. Let your laughter be turned into mourning and your joy into dejection. 10Humble yourselves before the Lord, and he will exalt you.

Warning against Judging Another

11 Do not speak evil against one another, brothers and sisters. Whoever speaks evil against another or judges another, speaks evil against the law and judges the law; but if you judge the law, you are not a doer of the law but a judge. 12There is one lawgiver and judge who is able to save and to destroy. So who, then, are you to judge your neighbor?

 

Boasting about Tomorrow

13 Come now, you who say, “Today or tomorrow we will go to such and such a town and spend a year there, doing business and making money.” 14Yet you do not even know what tomorrow will bring. What is your life? For you are a mist that appears for a little while and then vanishes. 15Instead you ought to say, “If the Lord wishes, we will live and do this or that.” 16As it is, you boast in your arrogance; all such boasting is evil. 17Anyone, then, who knows the right thing to do and fails to do it, commits sin.


7 Submit yourselves. The submission which he recommends is that of humility; for he does not exhort us generally to obey God, but requires submission; for the Spirit of God rests on the humble and the meek. (Isaiah 57:15.) On this account he uses the illative particle. For as he had declared that God’s Spirit is bountiful in increasing his gifts, he hence concludes that we ought to lay aside envy, and to submit to God.

Many copies have introduced here the following sentence: “Wherefore he saith, God resisteth the proud, but giveth grace unto the humble.” But in others it is not found. Erasmus suspects that it was first a note in the margin, and afterwards crept into the text. It may have been so, though it is not unsuitable to the passage. For what some think, that it is strange that what is found only in Peter, should be quoted as Scripture, may be easily disposed of. But I rather conjecture that this sentence which accords with the common doctrine of Scripture, had become then a sort of proverbial saying common among the Jews. And, indeed, it is no more than what is found in Psalm 18:27,

“The humble O Lord, thou wilt save;
and the eyes of the proud wilt thou cast down:”

and similar sentences are found in many other passages. 132132     The passage is found in all MSS. and versions: there is, therefore, no ground to think it an interpolation. And it is taken literally from Proverbs 3:34, according to the Sept.; though the first clause differs from the Hebrew in words, yet it is substantially the same. To “scorn the scorners,” and to “resist (or, to stand in array against) the proud” or insolent, mean the same thing.

Resist the devil. He shews what that contention is which we ought to engage in, as Paul says, that our contest is not with flesh and blood, but he stimulates us to a spiritual fight. Then, after having taught us meekness towards men, and submission towards God, he brings before us Satan as our enemy, whom it behooves us to fight against.

However, the promise which he adds, respecting the fleeing of Satan, seems to be refuted by daily experience; for it is certain, that the more strenuously any one resists, the more fiercely he is urged. For Satan, in a manner, acts playfully, when he is not in earnest repelled; but against those who really resist him, he employs all the strength he possesses. And further, he is never wearied with fighting; but when conquered in one battle, he immediately engages in another. To this I reply, that fleeing is to be taken here for putting to flight, or routing. And, doubtless, though he repeats his attacks continually, he yet always departs vanquished.

8 Draw nigh to God. He again reminds us that the aid of God will not be wanting to us, provided we give place to him. For when he bids us to draw nigh to God, that we may know him to be near to us, he intimates that we are destitute of his grace, because we withdraw from him. But as God stands on our side, there is no reason to fear succumbing. But if any one concludes from this passage, that the first part of the work belongs to us, and that afterwards the grace of God follows, the Apostle meant no such thing; for though we ought to do this, yet it does [not] immediately follow that we can. And the Spirit of God, in exhorting us to our duty, derogates nothing from himself, or from his own power; but the very thing he bids us to do, he himself fulfills in us.

In short, James meant no other thing in this passage, than that God is never wanting to us, except when we alienate ourselves from him. He is like one who brings the hungry to a table and the thirsty to a fountain. There is this difference, that our steps must be guided and sustained by the Lord, for our feet fail us. But what some cavil at, and say, that God’s grace is secondary to our preparation, and as it were the waiting-maid, is only frivolous; for we know that it is no new thing that he adds now to former graces and thus enriches more and more those to whom he has already given much.

Cleanse your hands. He here addresses all those who were alienated from God and he does not refer to two sorts of men, but he calls the same sinners and double-minded Nor does he understand every kind of sinners, but the wicked and those of a corrupt life. It is said in John 9:3,

“God does not hear sinners;”

in the same sense a woman is called a sinner by Luke. (Luke 7:39.) It is said by the same and the other evangelists, “He drinketh and eateth with sinners.” He, therefore, does not smite all indiscriminately to that sort of repentance mentioned here, but those who are wicked and corrupt in heart, and whose life is base and flagitious or at least wicked; it is from these he requires a purity of heart and outward cleanliness.

We hence learn what is the true character of repentance. It is not only an outward amendment of life, but its beginning is the cleansing of the heart. It is also necessary on the other hand that the fruits of inward repentance should appear in the brightness of our works. 133133     In the seventh verse he seems still to continue military terms, “Set yourselves, therefore, in array under God: stand up against the devil, and he will flee from you.” It is especially to be observed, that the first thing is to be under the banner and protection of God, and then we can successfully stand up against the devil: apart from God, we have no power to resist him.
   The order in the following verse, the eighth, is worthy of notice, as an example of what is very common in Scripture. The main thing is first stated, to draw nigh to God: and then the things which are previously necessary, to cleanse their hands and to purify their hearts — an allusion probably to the practice among the priests of the law, of washing themselves before they engaged in the service of the temple. They were to wash their hands as though they had been stained with blood, as the crime of murder had been imputed to them in James 4:2: and they were to purify their hearts from the covetings and ambitious desires which they had entertained. Except those things were done they could not draw nigh to God. And further, to draw nigh to God was necessary before they could set themselves in array under his authority, so that there is a connection between this verse and the former: the ultimate object, stated first, was submission to God, and to be under his protection; and all that follows was necessary for that purpose. The regular order would be, Purify your hearts, cleanse your hands, draw nigh to God, and be subject to him. But this mode of statement, by going backward instead of forward, is to be met with in all parts of Scripture. See on this subject the Preface to the third volume of Calvin’s Commentaries on Jeremiah.


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