Gann's Commentary on the Bible

James 4:1

Warfare among brothers, caused by carnal desire.

4:1 Characteristically, James introduced this new section with a rhetorical question, What causes fights and quarrels among you? - BKC

4:1 In contrast to those who make peace, quarrels and fights are caused by the passions or self-centered desires (“hedonism” comes from Gk. hedone, “passions”) that are causing these people to make war against each other in the church. - ESVSB

wars and fights -- (quarrels and fights); Lit. wars and battles.

These are military terms with slightly different connotations. The first term (polemos) refers to an entire military campaign, while the second (maxe) refers to an individual battle. - Utley

desires -- (passions; lusts; pleasures;) The Gk. word (from which the Eng. word “hedonism” derives) always has a negative connotation in the NT. The passionate desires for worldly pleasures that mark unbelievers (James 1:14; Ephesians 2:3; 2 Timothy 3:4; Judges 1:18) are the internal source of the external conflict in the church. James 1:14; James 1:15 - MSB

James uses the Greek word translated evil desires again in James 4:3 (translated “pleasure”) to enclose the entire paragraph and indicate the source of conflict and unanswered prayer (Luke 8:14; Titus 3:3). - NLTSB

desires that battle within you -- James again spotlights inner dividedness as a basic issue (vv. James 4:4-5; James 1:10-11; James 3:9-11).

your members -- Not church members, but body members (Romans 6:13) James uses members of the body to illustrate the various members of the Christ’s body, the church. - MSB

Conflict comes out of (ek) inner sensual lusts or pleasures (hedonon; cf. James 4:3)

“in your members” -- Our physical bodies are not evil, nor the source of evil, but they are the battle ground of evil (cf. Romans 6:12-23). This was a major ontological difference between Greek philosophy and biblical Christianity.

It is just possible the “members” may refer to the body of Christ, the Church. It is uncertain whether the warning is (1) internal (fallen nature); (2) external (problem in the church); or (3) both. - Utley

James 4:2

4:2 This verse consists of several short statements; there was no punctuation in ancient Greek, and various translations connect the statements in different ways. ESVSB

4:2 The punctuation of this verse is uncertain. There is an intended two or threefold parallelism. The thrust of the verse is that we desire things which we cannot obtain so we resort to violent acts in order to get them instead of asking God and trusting in His provision. - Utley

Lust -- greed, here. This term means “to desire,” “to set one’s heart upon something.” That something can be good or evil. Usually in the NT the term has a negative connotation. - Utley

murder -- James may be referring metaphorically to extreme anger or hatred (Matthew 5:21-22; 1 John 3:15). The Greek term used here could reflect a person’s tendency toward anger; such a person is on the verge of murder. - FSB

Some of James’s readers might have followed the Jewish Zealot movement and engaged in murder to benefit their cause. Hostile attitudes and violent methods do not provide satisfaction—you can’t get what you want by them. - NLTSB

covet ... (Gk. zelos, "jealousy" James 3:14) which leads to the terrible wars and infighting in the church. - ESVSB

fight and war ..

do not ask -- True joy, peace, happiness, meaning, hope, and fulfillment in life come only from God. Unbelievers, however, are unwilling to ask for them on His terms—they refuse to submit to God or acknowledge their dependence on Him. - MSB

Prayerlessness results in failure to receive many of God’s blessings. - ESVSB

James does not imply that God wills to grant sinful, selfish desires (James 4:3), but bringing requests before God can have a purifying influence on one’s desires. - ESVSB

ask -- Un-Christlike motives and lack of prayer are two reasons why Christians often experience unfruitful lives. Often we use prayer as an attempt to obtain our will, not God’s. - Utley

James 4:3

4:2–3 “ask” Un-Christlike motives and lack of prayer are two reasons why Christians often experience unfruitful lives. Often we use prayer as an attempt to obtain our will, not God’s. In this attitude the worst thing that God could do for us would be to answer our self-centered prayers! - Utley

you ask wrongly -- Not all prayers are pleasing to God, only those consistent with his will as revealed in Scripture (cf. 1 John 5:14-15). - ESVSB

amiss -- (lit., “evilly” or “amiss,” kakos).

pleasures -- Rather than seeking to honor God and advance his kingdom purposes, such prayers seek only to gratify self-centered passions (Gk. hedone, see note on v. 1) or desires. James is not saying all pleasure is wrong (cf. Genesis 1:31; Psalms 16:11; Psalms 84:1-4, Psalms 84:10-12; 1 Timothy 6:17), only pleasure that does not have the glory of God as the goal (1 Corinthians 10:31). - ESVSB

Adulterers -- terms are for spiritual here.

Adulterers and adulteresses -- A metaphorical description of spiritual unfaithfulness (cf. Matthew 12:39; Matthew 16:4; Mark 8:38). It would have been especially familiar to James’ Jewish readers, since the OT often describes unfaithful Israel as a spiritual harlot (cf. 2 Chronicles 21:11-13; Jeremiah 2:20; Jeremiah 3:1, Jeremiah 3:6-9; Ezekiel 16:26-29; Hosea 1:2; Hosea 4:15; Hosea 9:1). James has in view professing Christians, outwardly associated with the church, but holding a deep affection for the evil world system. - MSB

Ye adulterers and adulteresses -- These words are frequently used to denote those who are faithless towards God, and are frequently applied to those who forsake God for idols, Hosea 3:1; Isaiah 57:3, Isaiah 57:7; Ezekiel 16:23. It is not necessary to suppose that the apostle meant that those to whom he wrote were literally guilty of the sins here referred to; but he rather refers to those who were unfaithful to their covenant with God by neglecting their duty to him, and yielding themselves to the indulgence of their own lusts and passions. - Barnes

μοιχαλίδες, “adulteresses,” i. e. “renegades to your vows.” God is the husband to whom the Christian is joined as wife. The figure arose with reference to Israel as the wife of Jahveh; cf. Isaiah 54:5, Jeremiah 3:20, Ezekiel 16:23, Hosea 9:1, Wisd. 3:16, Matthew 12:39, Matthew 16:4, Mark 8:38; and see Heb. Lex. s. v. æÈðÈä.

To this corresponds the position of the church as the bride of Christ (2 Corinthians 11:1, 2 Corinthians 11:2, Ephesians 5:24-28, Revelation 19:7, Revelation 21:9). The term is often, as here, applied to individual members of the people of God; cf. Exodus 34:15, Numbers 15:39, Psalms 73:27

friendship -- Appearing only here in the NT, the Gr. word describes love in the sense of a strong emotional attachment. - MSB

friendship -- James uses this prophetic imagery (see, e.g., Jer 3:6; Hos 3:1) because his readers were seeking what friendship with the world could give them—social acceptance (James 2:1-4), prestige (James 3:1), or wealth (James 4:13). Divided loyalty toward God (James 4:8) is like adultery against one’s spouse. - NLTSB

Such people have chosen friendship with the world by imitating worldly ways of thinking and worldly activities, making them enemies of God. It will always be impossible to satisfy the expectations of unbelievers, whose hearts are set on this world (1 John 2:15-16; 1 John 5:19), and at the same time please God (Galatians 1:10; 2 Timothy 3:12; 1 John 3:13). Cf. also Matthew 6:24; James often alludes to the teaching of Jesus (see chart), which is not surprising if he was Jesus’ earthly brother. - ESVSB

whoever wishes to be a friend -- The inference is not a mere repetition, but lays stress on the fact that the mere wish and inclination to be on one side involves, ipso facto, antagonism to the other. - CBSC

friend -- In the ancient world, friend was used as a title for special and exclusive relationships (Luke 23:12, Herod and Pilate; John 19:12, Pilate as “friend of Caesar”; see also 1 Maccabees 2:18; 1 Maccabees 6:28 RSVA). Both Moses (Exodus 33:11) and Abraham were called friends of God (James 2:23; 2 Chronicles 20:7; Isaiah 41:8; cp. John 15:15). - NLTSB

world -- The world consists of society that is opposed to God and his kingdom. The world is guided by earthly wisdom, not heavenly (James 3:15-17), and is characterized by evil desires, fighting, and killing (James 4:2-3). - NLTSB

the Scritpure says -- ἡ γραφὴ λέγει. The citation which follows is from an unknown source, but the form in which it is made gives the words an authority equal to that of the O.T. - CBSC

Resch (Agrapha, log. 54, p. 256) supposes that this passage is strictly parallel to Galatians 5:17. - CBSC

Verse five presents two problems to the interpreter. The first is that James introduces a quotation with the words, “Scripture says,” but the words that follow are not found anywhere in the Bible. Some have suggested they come from a lost book that James considered Scripture. - CPNT

The most likely explanation is that James is not quoting directly from Scripture in verse five but is paraphrasing one or more Old Testament verses. One cannot know which verses he paraphrases until one understands the meaning of verse 5b. That is the second problem with interpreting this verse. - CPNT

Scripture -- James summarizes one of the messages of Scripture - NLTSB

Scripture -- not found as such in the OT; it is a composite of general OT teaching. MSB

Scripture -- James probably has in mind the general OT teaching about God’s jealousy for his people (Exodus 20:5). - NIVZSB

years jealously -- It is very difficult to translate this statement, but the best rendering seems to be something such as the following. “God jealously longs for the spirit that He made to live in us.” Another translations is, “the Spirit which he made to dwell in us jealously yearns for the entire devotion of the heart” (cf. Romans 8:11; 1 Corinthians 3:16; Galatians 4:6; Ephesians 4:30; John 7:39; John 16:7) .164

Both translations fit the preceding context well. God’s people who love the world have committed spiritual adultery against Him (v. 4), but God (or His Spirit) jealously longs for their love (v. 5).

Furthermore these translations accurately represents the Greek text. The phrase pros phthonon literally means “to envy,” but it is also an adverbial idiom meaning “jealously.”165 The verb epipothei means “to long for” or “to yearn for” rather than “to tend toward.” - Constable

The spirit -- envy -- Very difficult to translate this verse. One of the most difficult in the book. See NIV, see NASB. See ESV for a good translation.

Quest: What spirit? HS or man’s.

Envy, here good or bad?

God is a jealous God, jealours for our devotion and loyalty, Exodus 34:14; Deuteronomy 5:9; Deuteronomy 32:16; 2 Peter 3:9; 1 Timothy 2:4; Ezekiel 33:11;

The Spirit yearns jealously -- This difficult phrase is best understood by seeing the “spirit” as a reference not to the Holy Spirit, but to the human spirit, - MSB

2 Peter 3:9; 1 Timothy 2:4; Ezekiel 33:11;

spirit which he caused -- This statement is not found in the OT, suggesting that James could be summarizing several OT passages (compare Matthew 2:23; John 7:38; Ephesians 5:14).

This reference to a spirit could be pointing to the human spirit that God placed in humanity at creation (Gen 2:7). If so, the passage would indicate that God longs jealously for the loyalty and devotion of the human spirit. Alternatively, the passage could be referring to a human spirit that is prone to jealousy and sinful desires—the spirit representing the evil impulse in a person (Genesis 6:5; Genesis 8:21) that leads to the conflicts discussed in James 4:1-2. However, this interpretation portrays the dwelling of the evil spirit to be an act of God. Another possibility is that James is describing the Holy Spirit; this interpretation is unlikely, however, as it would be the only reference to the Holy Spirit in the entire letter. - FSB

Jealousy -- ..the Greek word for jealousy ( phthonos, verb form epipotheô) is never used in the New Testament or in the Greek Old Testament to describe God (a different word is used in Deuteronomy 32:16; Deuteronomy 32:21). Only humans, not God, can commit the sin of jealousy or envy.

See BKC and BBC for an extended discussion of the problem and possible solutions. Utley discusses in detail the problems with this verse.

See Flavil Nichols, pp 355-358. Difficult Texts of the New Testament Explained, edited by Wendell Winkler, (The Fourth Annual "Fort Worth" Lectures, the Brown Trail Church of Christ, Bedfort, TX) 1981.

ESV "Or do you suppose it is to no purpose that the Scripture says, "He yearns jealously over the spirit that he has made to dwell in us"?

Proverbs 21:10; Proverbs 3:34;

James 4:6

James 4:5-6. The views of expositors differ widely in the interpretation of these verses.

But He gives a greater grace -- In respect to mankind’s sin problem, which seems to interpret James 4:5 in a negative sense, God gives even more grace (cf. Romans 5:20-21). - Utley

he -- God

gives more grace -- every inceasing grace;

More grace (meizona charin). “Greater grace.” Greater than what? “Greater grace in view of the greater requirement” (Ropes), like Romans 5:20.

he says -- The quotation here is probably from Proverbs 3:34; as probably Proverbs 21:10 .

God is opposed to the proud -- This is from Proverbs 3:34 in the Septuagint (cf. 1 Peter 5:5-6). The spiritual battle lines have been drawn. The term "proud" comes from two Greek words: "above" and "to show oneself." This relates to the haughty teachers of James 3:14-16. - Utley

resists -- literally, "sets Hmself in array against". JFB

but gives grace to the humble -- This relates to the teachers with godly wisdom of James 3:17-18. It is also a general principle. - Utley

the humble--the unenvious, uncovetous, and unambitious as to the world. Contrast James 4:4. - JFB

James 4:7

James 4:7-12 How humility is related to peaceful justice.

In James 4:7-9 a whole series of commands (10 aorist imperatives)

Submit therefore to God -- This is an aorist passive imperative. This is a military term which means "to align oneself under authority" (cf. Ephesians 5:21; 1 Peter 2:13). Notice the twin aspects of submission (to God) and resistance (to evil). - Utley

Therefore, in this warfare, take God’s side, place yourself under Him as Captain. - CBSC

The language is taken from warfare. "Submit" as a good soldier puts himself in complete subjection to his captain. "Resist," stand bravely against. - JFB

submit -- Lit. “to line up under.” The word was used of soldiers under the authority of their commander. In the NT, it describes Jesus’ submission to His parents’ authority (Luke 2:51), submission to human government (Romans 13:1), the church’s submission to Christ (Ephesians 5:24), and servants’ submission to their masters (Titus 2:9; 1 Peter 2:18). James used the word to describe a willing, conscious submission to God’s authority as sovereign ruler of the universe. MSB

Resist the devil -- This is an aorist active imperative. This is literally "take a stand against" (cf. Ephesians 6:13; 1 Peter 5:9). - Utley

he will flee from you -- Satan will flee before God’s provision (cf. Ephesians 6:11-18) and our faith, but only for a season (cf. Luke 4:13). - Utley

He will flee -- Or, he shall flee. “The Devil,” says the strange old book called The Shepherd of Hermas, “can fight, but he cannot conquer; if, therefore, thou dost withstand him, he will flee from thee, beaten and ashamed.” - Ellicott

Resist the devil and he will flee from you -- The flip side of the first command. “Resist” literally means “take your stand against.” All people are either under the lordship of Christ or the lordship of Satan (John 8:44; Ephesians 2:2; 1 John 3:8; 1 John 5:19); there is no middle ground. Those who transfer their allegiance from Satan to God will find that Satan “will flee from” them; he is a defeated foe. - MSB

James 4:8

ἁμαρτωλοί … δίψυχοι. Those addressed in this paragraph are either worldly men outside the Christian brotherhood, or else those of the brethren who had become worldly. Laughter and joy are now characteristic of them. - Exp-Gk

Draw near to God -- This is an aorist active imperative. This verse reflects OT regulations for the priests that now are applicable to all believers (cf. Exodus 19:22). - Utley

Draw near -- The concept of drawing near to God was associated originally with the Levitical priests (Exodus 19:22; Leviticus 10:3; Ezekiel 44:13), but eventually came to describe anyone’s approach to God (Psalms 73:28; Isaiah 29:13; Hebrews 4:16; Hebrews 7:19; Hebrews 10:22) - MSB

Draw nigh to God--So "cleave unto Him," Deuteronomy 30:20, namely, by prayerfully (James 4:2-3) "resisting Satan," who would oppose our access to God. - JFB

Draw near to God -- Because the church was fractured and needed healing, James calls the community to collectively approach God.

Here, James draws on OT language of sacrifice (Leviticus 10:3; Leviticus 21:21-23), as the Septuagint (the ancient Greek OT) uses the term engizo (“to draw near”) to describe the priest offering sacrifices in the temple. - FSB

Come close to God -- This is the language of friendship (James 2:23) and loyalty (James 1:6-8). - NLTSB

Cleanse your hands. Of evil doing.- PNT

Cleanse -- . hands--the outward instruments of action. - JFB

to cleanse, from dirt in a ritual sense (Exodus 30:19-21; Mark 7:3, Mark 7:19). Here it is figurative, as in Isaiah 1:16; Psalms 24:4. - RWP

Cleanse your hands, you sinners -- This is another aorist active imperative. (cf. Psalms 24:3-6; Isaiah 1:16). Notice that James calls believers "sinners"! This is OT metaphor that relates to the ceremonial purification worship rites for OT priests (cf. Exodus 30:17-21; Ezekiel 44:15). It became an OT idiom for the turning from and removal of sin (cf. Psalms 24:4; Psalms 26:6). The "hand" becomes a revealer of the "heart." - Utley

Purify (ἁγνίσατε) One of the three instances in the New Testament in which the word is not used of ceremonial purification. The others are 1 Peter 1:22; 1 John 3:3. - VWS

Purify your hearts. Of evil thoughts. - PNT

purify -- . hearts--literally "make chaste" of your spiritual adultery (James 4:4, that is, worldliness) "your hearts": the inward source of all impurity. - JFB

double-minded--divided between God and the world. The "double-minded" is at fault in heart; the sinner in his hands likewise. - JFB

ye double minded; the persons addressed are not the profane men of the world, but sinners in Zion, formal professors, hypocritical persons; who speak with a double tongue to men, - Gill

James 4:9

Be miserable and mourn and weep; let your laughter be turned into mourning -- These are four aorist imperatives (the first three are aorist active and the last one aorist passive). Collectively they refer to the need for spiritual mourning over sin like Matthew 5:3-9. This is a Hebraic way of referring to a repentant attitude and lifestyle (i.e., Isaiah 32:11-12). - Utley

Be afflicted--literally, "Endure misery," that is, mourn over your wretchedness through sin. Repent with deep sorrow instead of your present laughter. - JFB

Lament -- Be afflicted, wretched, and miserable. This is the state of those truly broken over their sin. - MSB

mourn -- weep -- Mourning is the inner response to such brokenness. weep. The outward manifestation of inner sorrow over sin (cf. Mark 14:72). - MSB

Grieve, mourn and wail -- James uses language from the OT prophets to exhort his readers to repent sincerely for sin (e.g., Joel 2:12; cf. 1 Corinthians 5:2). - NIVZSB

laughter -- Used only here in the NT, the word signifies the flippant laughter of those foolishly indulging in worldly pleasures. The picture is of people who give no thought to God, life, death, sin, judgment, or holiness. James calls on such people to mourn over their sin (cf. Luke 18:13-14). - MSB

Let your laughter be turned to mourning, and your joy to heaviness; meaning their carnal joy, on account of their friendship with the world, and their enjoyment of the things of it, since they consumed them on their lusts, and which betrayed enmity to God. - Gill

gloom -- (heaviness) εἰς κατήφειαν, ‘to heaviness,’ R.V., or dejection, κατήφεια, defined to be a mixture of shame and grief, lit. with downcast eye, perhaps from κατά and φάος,- CBSC

James 4:10

Humble -- “Humble” comes from a word meaning “to make oneself low.” Those conscious of being in the presence of the majestic, infinitely holy God are humble (cf. Isaiah 6:5).- MSB

It is the humble whom God will exalt (cf. Matthew 23:12 par.; Luke 1:52; Luke 14:11; Luke 18:14; 1 Peter 5:6). But as long as people exalt themselves, God will not exalt them. - ESVSB

Possibly an OT allusion to Isaiah 57:15.

Humble yourselves -- This exhortation parallels the call to “submit yourselves … to God” (James 4:7) that began this series of commands. - NIVZSB

in the sight of the Lord -- This is a Hebrew idiom for (1) a worship service (cf. Deuteronomy 33:10); or (2) the Lord’s personal knowledge (cf. Genesis 19:13; Judges 18:6). Since this is not a worship service setting but an emphasis on a repentant attitude, #2 fits best. - Utley

lift you up -- See James 1:9; Matthew 23:12; Luke 14:11; 1 Peter 5:6. NIVZSB

Submission to God in humility, putting Him before self ... always results in God lifting one up both immediately and eventually. Since this is the condition in which God can use us, He will proceed to do so for His glory (cf. Matthew 23:12; Luke 14:11; Luke 18:14; 1 Peter 5:6). - Constable

God is OPPOSED TO and may even punish THE PROUD. But divine favor and personal motivation (GRACE) are given TO THE HUMBLE (Proverbs 3:34). MBC

"and He will exalt you" This also is an idiom meaning

1. God will raise up your spirit and give you joy

2. God will exalt you among your peers (cf. James 4:11-12; Matthew 23:12)

3. physical safety (cf. Job 5:11; Job 22:29)

James 4:11

Law of James 2:8

Do not speak evil -- fault finding, slander (NIV). Why is speaking evil about a brother the same as speaking evil of the royal law of love?

speak evil -- This means to slander or defame. James does not forbid confronting those in sin, which is elsewhere commanded in Scripture (Matthew 18:15-17; Acts 20:31; 1 Corinthians 4:14; Colossians 1:28; Titus 1:13; Titus 2:15; Titus 3:10). Rather, he condemns careless, derogatory, critical, slanderous accusations against others (cf. Exodus 23:1; Psalms 50:20; Psalms 101:5; Psalms 140:11; Proverbs 26:20; Proverbs 11:9; Proverbs 16:28; Proverbs 17:9; Proverbs 26:20; Romans 1:29; 2 Corinthians 12:20; Ephesians 4:31; 1 Timothy 3:3; Titus 2:3; Titus 3:2). - MSB

speak evil -- The misuse of the tongue to speak evil or to slander others. Speaking ill of others is the result of all the arrogant boasting (James 3:5), jealousy (vv. James 4:14, James 4:16), self-centered desires (James 4:1, 3), and pride (v. James 4:6) that James is warning against. Such slanderous conduct is decried in both the OT (Leviticus 19:16; Psalms 50:20; Jeremiah 6:28) and NT (Romans 1:30; 2 Corinthians 12:20; 1 Peter 2:1). - ESVSB

slander one another -- James again brings up the problem of sinful speech (James 1:26; James 3:1-12). - NIVZSB

against each other -- (NLT) This exhortation for peace in the Christian community requires that Christians not slander each other. Slandering one’s neighbor is the same as slandering God’s law, because the law prohibits slander and demands love for one’s neighbor (James 2:8; Leviticus 19:16-18; Matthew 7:1-5). NLTSB

brethren ..

evil of a brother -- The law requires that people love their brothers and sisters in Christ. To speak evil against them violates the kingdom command to love (see note on James 2:8). - FSB

speaks evil of a brother … speaks evil of the law -- Those who speak evil of other believers set themselves up as judges and condemn them (cf. James 2:4). They thereby defame and disregard God’s law, which expressly forbids such slanderous condemnation. - MSB

judges his brother ..

speaks evil of the law -- judges it -- Believers who criticize each other ignore the law and, in effect, think they are superior to it. James probably refers again to the “royal law” (see James 2:8 and note) since Leviticus 19:16 (just two verses away from the love command of Leviticus 19:18) prohibits slander. - NIVZSB

judges the law -- By refusing to submit to the law, slanderers place themselves above it as its judges. - MSB

judges the law -- The “law” likely refers to these OT laws against slander, particularly Leviticus 19:16, which leads to Leviticus 19:18, “You shall love your neighbor as yourself,” which James calls “the royal law” (James 2:8). Yet it also includes in a broader sense Jesus’ kingdom laws regarding love for neighbor (Matthew 22:39) and for one another (John 13:34-35; John 15:12; John 15:17). Those who inappropriately judge others (Matthew 7:1-5; Romans 2:1; 1 Corinthians 4:5) break God’s law and show contempt for God. - ESVSB

not a doer of the law ...

but a judge ..

James 4:12

one Lawgiver -- God, who gave the law (cf. Isaiah 33:22). He alone has the authority to save those who repent from its penalty, and destroy those who refuse to repent. - MacArthur Study Bible

When a person begins to “judge the law,” he is usurping the place of the one lawgiver and judge. God alone gave the law, and he alone is judge of all (Psalms 9:19; Isaiah 2:4; Joel 3:12). - ESVSB

There is one Lawgiver -- The NT teaches us not to judge (Matthew 7:1) for God is the ultimate Judge and the One who will take vengeance on those who practice evil (Romans 12:9; Hebrews 10:30). Yet the Scriptures also exhort the church to exercise judgment over its members (1 Corinthians 6:2-5). This type of judgment is corporate discipline exercised in accordance with biblical truths and the pattern in Matthew 18:15-20. - NNIBC

one Lawgiver and Judge -- “Lawgiver” is a compound noun used only here in the New Testament (nomothetes, from nomos, “law,” and tithemi, “to set, place, constitute, or lay down”). God not only authored the Law; He also administrates the Law. He serves as both the executive and judicial branches of the divine government. God is King; He institutes and declares His Law. God is Judge; He upholds and enforces His Law. - BKC

able to save and destroy -- Possibly an implicit message to the divisive boasters, warning them of future judgment. - ESVSB

One who is able to save and to destroy -- This phrase is often used of God the Father (cf. Matthew 10:28; Luke 12:4-5). In the OT all causality is attributed to YHWH. This was a theological way of asserting monotheism (cf. Deuteronomy 32:39; 1 Samuel 2:6-7; 2 Kings 5:7). - Utley

Who are you to judge another -- Those who judge others adopt a role that belongs to God alone (Genesis 18:25; Psalms 82:1, Psalms 82:8; Romans 3:6; Hebrews 12:23). FSB

“We must be careful to note the far-reaching consequences of James’ teaching here: respect for law and order is necessary (as we are often told) for the health of modern society, - Constable

James was speaking of judging other people without divine authorization to do so. Obviously God has delegated the responsibility of judging some civil acts to human governments, - Constable

v.13-17 Don’t Leave God Out Of Your Life

v.13 -- Planning

* scheduled time -- today or tomorrow

* selected place

* set time for regeneration (?)

* seize diligently your task

* shrewdly maintained objective

Come now. . The Greek phrase used here aims to gain the audience’s attention heading into a serious discussion. - FSB

you who say -- Probably believers (see James 4:15). NIVZSB

Today or tomorrow -- James does not condemn wise business planning, but rather planning that leaves out God. The people so depicted are practical atheists, living their lives and making their plans as if God did not exist. - MSB

buy and sell -- Itinerant merchants depended on personal assertiveness as a solution to their poverty and low social status. James urges greater recognition of God’s providence and warns against arrogantly planning events which one cannot really control. - NLTSB

buy and sell -- The section is very interesting as giving a picture of the commercial Diaspora-Jew. The Jews of the Dispersion had, from the outset, to give up agricultural pursuits; since for the most part they congregated in the cities it was commerce in which they engaged chiefly. A good instance of the Diaspora-Jew going from city to city occurs in Josephus, Antiq., xii. 2–5 - Exp-Gr

buy and sell -- Others point out how the dispersed Jews were given to be traders and accumulated a great wealth in such business. [With these dispersed Jews becoming rich and sending a tithe to the temple in Jerusalem, the city became a wealthy rival of Rome and the Jews envied for their success. See the book of Revelation chapters 17 and 18. WG]

make a profit -- On the surface this sounds like good business sense, but it masks a secular worldview that ignores God. These people are probably Christians belonging to the wealthy merchant class, whereas the rich people mentioned in James 5:1-6 are probably not believers (cf. James 2:6-7). - ESVSB

The person in James’ illustration was probably a travelling Jewish merchant, “. -- the materialist core of the contemporary bourgeois prosperity.”170 Jewish merchants were common in the culture of James’ day, and undoubtedly some of them were Christian Jews. The man’s plans were not wrong in themselves. - Constable

James 4:14

Must take into account one’s vulnerability and dependence on God.

Without God our future is uncertain.

How receive assistance from God?

Through prayer - Romans 8:27

Through HS guidance - Proverbs 3:5-6

We need to make right choices. - Luscombe

you -- These business people think they control events but fail to recognize God’s providential control and the temporary nature of life, which is like a mist that can fade away at any moment. Planning and investing are not wrong, but arrogant self-confidence and boasting are. - ESVSB

know what will happen -- Proverbs 27:1. James exposes the presumptuous folly of the practical atheists he condemned in v. 13—those who do not know what the future holds for them (cf. Luke 12:16-21). God alone knows the future (cf. Isaiah 46:9-10). - MSB

what will happen tomorrow -- James condemns rich business owners for their arrogant self-confidence; he accuses them of acting as though they alone determine the course of their lives, apart from God (Proverbs 27:1; Luke 12:16-20). - FSB

As vapour (atmis). This is the answer. Old word for mist (like atmos, from which our “atmosphere”), in N.T. only here and Acts 2:19 with kapnou (vapour of smoke (from Joel 2:30). - RWP

vapor -- This refers either to a puff of smoke or one’s breath that appears for a moment in cold air. It stresses the transitory nature of life (cf. James 1:10; Job 7:6-7; Job 9:25-26; Job 14:1-2; Psalms 39:5; Psalms 39:11; Psalms 62:9; Psalms 89:47; Psalms 90:5-6; Psalms 90:10). - MSB

mist -- Cf. Job 7:7, Job 7:9; Job 7:16; Psalms 39:5-6. James’s rebuke may again reflect the teaching of Jesus, who told a parable about a foolish rich man who made plans to earn more money while failing to reckon with the brevity of his own life (Luke 12:15-21). - NIVZSB

Vapor -- (Gk. atmis) is used of smoke (Acts 2:19), incense (Ezekiel 8:11), and of steam. It makes no difference which one is chosen, for all are transient and gone in a moment. Compared to eternity, the span of our lives appears insignificant. - NNIBC

The frailty and fleetingness of human life is often alluded to in the Bible as:

1. a shadow (cf. Job 8:9; Job 14:2; Psalms 102:11; Psalms 109:23)

2. a breath (cf. Job 7:7-16)

3. a cloud (cf. Job 7:9; Job 30:15)

4. a wild flower (cf. Psalms 103:15; Isaiah 40:6-8; 1 Peter 1:24)

5. vanity or mist (cf. Ecclesiastes 1:2; Ecclesiastes 1:14; Ecclesiastes 2:1; Ecclesiastes 2:11; Ecclesiastes 2:15; Ecclesiastes 2:17; Ecclesiastes 2:19; Ecclesiastes 2:21; Ecclesiastes 2:23; Ecclesiastes 2:26; Ecclesiastes 3:19; Ecclesiastes 4:4; Ecclesiastes 4:7-8; Ecclesiastes 4:16; Ecclesiastes 5:7; Ecclesiastes 5:10; 6:2,4,9,22; Ecclesiastes 7:6; Ecclesiastes 7:15; Ecclesiastes 8:10; Ecclesiastes 8:14; Ecclesiastes 9:9; Ecclesiastes 11:8; Ecclesiastes 11:10; Ecclesiastes 12:8). - Utley

James 4:15

Don’t leave God Out!

“If God wills” -- was a conventional Greek expression but fit Jewish piety well; it appears elsewhere in the New Testament (e.g., Acts 18:21; 1 Cor 16:7).

Keener, C. S. (1993). The IVP Bible background commentary: New Testament (Jas 4:15–17).

Lord -- The Lord has authority over life and death (Deuteronomy 32:39; 1 Samuel 2:6; Matthew 10:28).- NLTSB

If the Lord wills -- The true Christian submits his plans to the lordship of Christ (cf. Proverbs 19:21; Acts 18:21; Acts 21:14; Romans 1:10; Romans 15:32; 1 Corinthians 4:19; 1 Corinthians 16:7). MSB

if the Lord wills -- with “Lord” referring to Yahweh as the Creator who sustains the universe and whose will controls all that happens. Every business decision must be based on submission to God’s will. - ESVSB

If it is the Lord’s will -- Whether verbalized or not, this sense of living within God’s will for all of life is basic to authentic Christian living. - NIVZSB

The command does not mean to keep adding the phrase, If the Lord wills, to everything a person says. To do such could become another form of pride. At the same time a person’s behavior and plans should consistently demonstrate dependence upon the Lord. - NNIBC

James 4:16

.. your thinking, attitude!

Have mind of Christ 1 Corinthians 2:16; Philippians 2:25; Romans 12:2;

... out of our Actions.

v. 17 good = beautiful, expressing godly beauty in your life.

Therefore it is about good deeds and actions.

* Prayer is good - Psalms 73:28

* Thanksgiving - Psalms 92:1

boast -- Christians may boast about what God has done (James 1:9-10), but not about their own arrogant plans, which assume that God has no claim or authority over their lives. - NLTSB

To make sure his readers understood, James reiterated that to boast and brag… is evil. Self-centered bragging must be replaced by God-honoring trust. The cure for boasting is belief. - BKC

boasting -- Arrogant bragging about their anticipated business accomplishments (see note on v. 13). - MSB

Boast -- could be translated “rejoice.” The noun, boastings (Gk. alazoneia), connotes vain pretensions. A man who brags about future plans while ignoring God’s sovereignty is foolish, but more than that his attitude is evil. The extent of this marks the depravity of contemporary society. - NNIBC

James 4:17

... out of our Actions.

v. 17 good = beautiful, expressing godly beauty in your life.

Therefore it is about good deeds and actions.

* Prayer is good - Psalms 73:28

* Thanksgiving - Psalms 92:1

Remember ..: This verse is probably a maxim that James expected his readers to recognize. Its source is unknown, but it is consistent with the teaching of Scripture (cp. Deuteronomy 24:15; Proverbs 3:27-28; Matthew 25:41-46; Luke 12:47). - NLTSB

Fails to do it -- describes what are commonly called “sins of omission.” It is not only what people do that matters; the good that they fail to do is equally important to God. - ESVSB

To him that knoweth to do good. The connection of thought is probably as follows: "I have warned you that such boasting is wrong, and that the right way is to speak submissively (as in James 4:15). If you know how to do the right and yet do it not the sin is the greater on account of your knowledge." - PNT

sin -- The implication is that they also did what they shouldn’t do. Sins of omission lead directly to sins of commission. - MSB

Sin -- is not only doing what God forbids (sins of “commission”); it is also failing to do what God asks us to do (sins of “omission”). - NIVZSB