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<TITLE>Matthew Henry's Complete Commentary on the Whole Bible [James IV].</TITLE>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
<CENTER>
<BR><FONT SIZE=+3><B>J A M E S.</B></FONT>
<BR>
<BR><FONT SIZE=+2>CHAP. IV.</FONT>
<HR SIZE=1 WIDTH=50>
</CENTER>
<FONT SIZE=-1>
<P> &nbsp; &nbsp; &nbsp;
In this chapter we are directed to consider,
I. Some causes of contention, besides those mentioned in the foregoing
chapter, and to watch against them,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+4:1-5">ver. 1-5</A>.
II. We are taught to abandon the friendship of this world, so as to
submit and subject ourselves entirely to God,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+4:4-10">ver. 4-10</A>.
III. All detraction and rash judgment of others are to be carefully
avoided,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+4:11,12">ver. 11, 12</A>.
IV. We must preserve a constant regard, and pay the utmost deference to
the disposals of divine Providence,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+4:13-17">ver. 13, to the end</A>.</P>
</FONT>
<A NAME="Jas4_1"> </A>
<A NAME="Jas4_2"> </A>
<A NAME="Jas4_3"> </A>
<A NAME="Jas4_4"> </A>
<A NAME="Jas4_5"> </A>
<A NAME="Jas4_6"> </A>
<A NAME="Jas4_7"> </A>
<A NAME="Jas4_8"> </A>
<A NAME="Jas4_9"> </A>
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<A NAME="Sec1"> </A>
<TABLE WIDTH="100%" BORDER=0>
<TR><TD><FONT SIZE=+1><I>Origin of War and Contention; Against Pride; Submission to God.</I></FONT></TD>
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A.&nbsp;D.</FONT>&nbsp;61.</TD></TR>
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
</TABLE>
<P> &nbsp; &nbsp; &nbsp;
<FONT SIZE=+1>1 From whence <I>come</I> wars and fightings among you? <I>come they</I>
not hence, <I>even</I> of your lusts that war in your members?
&nbsp; 2 Ye lust, and have not: ye kill, and desire to have, and
cannot obtain: ye fight and war, yet ye have not, because ye ask
not.
&nbsp; 3 Ye ask, and receive not, because ye ask amiss, that ye may
consume <I>it</I> upon your lusts.
&nbsp; 4 Ye adulterers and adulteresses, know ye not that the
friendship of the world is enmity with God? whosoever therefore
will be a friend of the world is the enemy of God.
&nbsp; 5 Do ye think that the scripture saith in vain, The spirit that
dwelleth in us lusteth to envy?
&nbsp; 6 But he giveth more grace. Wherefore he saith, God resisteth
the proud, but giveth grace unto the humble.
&nbsp; 7 Submit yourselves therefore to God. Resist the devil, and he
will flee from you.
&nbsp; 8 Draw nigh to God, and he will draw nigh to you. Cleanse
<I>your</I> hands, <I>ye</I> sinners; and purify <I>your</I> hearts, <I>ye</I> double
minded.
&nbsp; 9 Be afflicted, and mourn, and weep: let your laughter be
turned to mourning, and <I>your</I> joy to heaviness.
&nbsp; 10 Humble yourselves in the sight of the Lord, and he shall
lift you up.
</FONT></P>
<P> &nbsp; &nbsp; &nbsp;
The former chapter speaks of envying one another, as the great spring
of strifes and contentions; this chapter speaks of a lust after worldly
things, and a setting too great a value upon worldly pleasures and
friendships, as that which carried their divisions to a shameful
height.</P>
<P> &nbsp; &nbsp; &nbsp;
I. The apostle here reproves the Jewish Christians for their wars, and
for their lusts as the cause of them: <I>Whence come wars and fightings
among you? Come they not hence, even of your lusts that war in your
members,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+4:1"><I>v.</I> 1</A>.
The Jews were a very seditious people, and had therefore frequent wars
with the Romans; and they were a very quarrelsome divided people, often
fighting among themselves; and many of those corrupt Christians against
whose errors and vices this epistle was written seem to have fallen in
with the common quarrels. Hereupon, our apostle informs them that the
origin of their wars and fightings was not (as they pretended) a true
zeal for their country, and for the honour of God, but that their
prevailing lusts were the cause of all. Observe hence, What is
sheltered and shrouded under a specious pretence of zeal for God and
religion often comes from men's pride, malice, covetousness, ambition,
and revenge. The Jews had many struggles with the Roman power before
they ere entirely destroyed. They often unnecessarily embroiled
themselves, and then fell into parties and factions about the different
methods of managing their wars with their common enemies; and hence it
came to pass that, when their cause might be supposed good, yet their
engaging in it and their management of it came from a bad principle.
Their worldly and fleshly lusts raised and managed their wars and
fightings; but one would think here is enough said to subdue those
lusts; for,
1. They make a war within as well as fightings without. Impetuous
passions and desires first war in their members, and then raise feuds
in their nation. There is war between conscience and corruption, and
there is war also between one corruption and another, and from these
contentions in themselves arose their quarrels with each other. Apply
this to private cases, and may we not then say of fightings and strifes
among relations and neighbours they come from those lusts which war in
the members? From lust of power and dominion, lust of pleasure, or lust
of riches, from some one or more of these lusts arise all the broils
and contentions that are in the world; and, since all wars and
fightings come from the corruptions of our own hearts, it is therefore
the right method for the cure of contention to lay the axe to the root,
and mortify those lusts that war in the members.
2. It should kill these lusts to think of their disappointment: "<I>You
lust, and have not; you kill, and desire to have, and cannot
obtain,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+4:2"><I>v.</I> 2</A>.
You covet great things for yourselves, and you think to obtain them by
your victories over the Romans or by suppressing this and the other
party among yourselves. You think you shall secure great pleasures and
happiness to yourselves, by overthrowing every thing which thwarts your
eager wishes; but, alas! you are losing your labour and your blood,
while you kill one another with such views as these." Inordinate
desires are either totally disappointed, or they are not to be appeased
and satisfied by obtaining the things desired. The words here rendered
<I>cannot obtain</I> signify cannot gain the happiness sought after.
Note hence, Worldly and fleshly lusts are the distemper which will not
allow of contentment or satisfaction in the mind.
3. Sinful desires and affections generally exclude prayer, and the
working of our desires towards God: "<I>You fight and war, yet you have
not, because you ask not.</I> You fight, and do not succeed, because
you do not pray you do not consult God in your undertakings, whether he
will allow of them or not; and you do not commit your way to him, and
make known your requests to him, but follow your own corrupt views and
inclinations: therefore you meet with continual disappointments;" or
else.
4. "Your lusts spoil your prayers, and make them an abomination to God,
whenever you put them up to him,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+4:3"><I>v.</I> 3</A>.
<I>You ask, and receive not, because you ask amiss, that you may
consume it upon your lusts.</I>" As if it had been said, "Though
perhaps you may sometimes pray for success against your enemies, yet it
is not your aim to improve the advantages you gain, so as to promote
true piety and religion either in yourselves or others; but pride,
vanity, luxury, and sensuality, are what you would serve by your
successes, and by your very prayers. You want to live in great power
and plenty, in voluptuousness and a sensual prosperity; and thus you
disgrace devotion and dishonour God by such gross and base ends; and
therefore your prayers are rejected." Let us learn hence, in the
management of all our worldly affairs, and in our prayers to God for
success in them, to see that our ends be right. When men follow their
worldly business (suppose them tradesmen or husbandmen), and ask of God
prosperity, but do not receive what they ask for, it is because they
ask with wrong aims and intentions. They ask God to give them success
in their callings or undertakings; not that they may glorify their
heavenly Father and do good with what they have, but that they may
<I>consume it upon their lusts</I>--that they may be enabled to eat
better meat, and drink better drink, and wear better clothes, and so
gratify their pride, vanity, and voluptuousness. But, if we thus seek
the things of this world, it is just in God to deny them; whereas, if
we seek any thing that we may serve God with it, we may expect he will
either give us what we seek or give us hearts to be content without it,
and give opportunities of serving and glorifying him some other way.
Let us remember this, that when we speed not in our prayers it is
<I>because we ask amiss;</I> either we do not ask for right ends or not
in a right manner, not with faith or not with fervency: unbelieving and
cold desires beg denials; and this we may be sure of, that, when our
prayers are rather the language of our lusts than of our graces, they
will return empty.</P>
<P> &nbsp; &nbsp; &nbsp;
II. We have fair warning to avoid all criminal friendships with this
world: <I>You adulterers and adulteresses, know you not that the
friendship of the world is enmity with God?</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+4:4"><I>v.</I> 4</A>.
Worldly people are here called adulterers and adulteresses, because of
their perfidiousness of God, while they give their best affections to
the world. Covetousness is elsewhere called idolatry, and it is here
called adultery; it is a forsaking of him to whom we are devoted and
espoused, to cleave to other things; there is this brand put upon
worldly-mindedness--that it is enmity to God. A man may have a
competent portion of the good things of this life, and yet may keep
himself in the love of God; but he who sets his heart upon the world,
who places his happiness in it, and will conform himself to it, and do
any thing rather than lose its friendship, he is an enemy to God; it is
constructive treason and rebellion against God to set the world upon
his throne in our hearts. <I>Whosoever therefore is the friend of the
world is the enemy of God.</I> He who will act upon this principle, to
keep the smiles of the world, and to have its continual friendship,
cannot but show himself, in spirit, and in his actions too, an enemy to
God. <I>You cannot serve God and mammon,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:24">Matt. vi. 24</A>.
Hence arise wars and fightings, even from this adulterous idolatrous
love of the world, and serving of it; for what peace can there be among
men, so long as there is enmity towards God? or who can fight against
God, and prosper? "Think seriously with yourselves what the spirit of
the world is, and you will find that you cannot suit yourselves to it
as friends, but it must occasion your being envious, and full of evil
inclinations, as the generality of the world are. <I>Do you think that
the scripture saith in vain, The spirit that dwelleth in us lusteth to
envy?</I>"
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+4:5"><I>v.</I> 5</A>.
The account given in the holy scriptures of the hearts of men by nature
is <I>that their imagination is evil, only evil, and that
continually,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+6:5">Gen. vi. 5</A>.
Natural corruption principally shows itself by envying, and there is a
continual propensity to this. The spirit which naturally dwells in man
is always producing one evil imagination or another, always emulating
such as we see and converse with and seeking those things which are
possessed and enjoyed by them. Now this way of the world, affecting
pomp and pleasure, and falling into strifes and quarrels for the sake
of these things, is the certain consequence of being friends to the
world; for there is no friendship without a oneness of spirit, and
therefore Christians, to avoid contentions, must avoid the friendship
of the world, and must show that they are actuated by nobler principles
and that a nobler spirit dwells in them; for, if we belong to God, he
gives more grace than to live and act as the generality of the world
do. The spirit of the world teaches men to be churls; God teaches them
to be bountiful. The spirit of the world teaches us to lay up, or lay
out, for ourselves, and according to our own fancies; God teaches us to
be willing to communicate to the necessities and to the comfort of
others, and so as to do good to all about us, according to our ability.
The grace of God is contrary to the spirit of the world, and therefore
the friendship of the world is to be avoided, if we pretend to be
friends of God yea, the grace of God will correct and cure the spirit
that naturally dwells in us; where he giveth grace, he giveth another
spirit than that of the world.</P>
<P> &nbsp; &nbsp; &nbsp;
III. We are taught to observe the difference God makes between pride
and humility. <I>God resisteth the proud, but giveth grace unto the
humble,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+4:6"><I>v.</I> 6</A>.
This is represented as the language of scripture in the Old Testament;
for so it is declared in the book of <I>Psalms that God will save the
afflicted people</I> (if their spirits be suited to their condition),
<I>but will bring down high looks</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+18:27">Ps. xviii. 27</A>);
and in the book of Proverbs it is said, <I>He scorneth the scorners,
and giveth grace unto the lowly,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+3:34">Prov. iii. 34</A>.
Two things are here to be observed:--
1. The disgrace cast upon the proud: God resists them; the original
word, <B><I>antitassetai,</I></B> signifies, God's setting himself as
in battle array against them; and can there be a greater disgrace than
for God to proclaim a man a rebel, an enemy, a traitor to his crown and
dignity, and to proceed against him as such? The proud resists God; in
his understanding he resists the truths of God; in his will he resists
the truths of God; in his will he resists the laws of God; in his
passions he resists the providence of God; and therefore no wonder that
God sets himself against the proud. Let proud spirits hear this and
tremble--<I>God resists them.</I> Who can describe the wretched state
of those who make God their enemy? He will certainly fill with same
(sooner or later) the faces of such as have filled their hearts with
pride. We should therefore resist pride in our hearts, if we would not
have God to resist us.
2. The honour and help God gives to the humble. Grace, as opposed to
disgrace, is honour; this God gives to the humble; and, where God gives
grace to be humble, there he will give all other graces, and, as in the
beginning of this
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+4:6">sixth verse</A>,
he will <I>give more grace.</I> Wherever God gives true grace, he will
give more; for to him that hath, and useth what he hath aright, more
shall be given. He will especially give more grace to the humble,
because they see their need of it, will pray for it and be thankful for
it; and such shall have it. For this reason,</P>
<P> &nbsp; &nbsp; &nbsp;
IV. We are taught to submit ourselves entirely to God: <I>Submit
yourselves therefore to God. Resist the devil, and he will flee from
you,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+4:7"><I>v.</I> 7</A>.
Christians should forsake the friendship of the world, and watch
against that envy and pride which they see prevailing in natural men,
and should by grace learn to glory in their submissions to God. "Submit
yourselves to him as subjects to their prince, in duty, and as one
friend to another, in love and interest. Submit your understandings to
the truths of God; submit your wills to the will of God, the will of
his precept, the will of his providence." We are subjects, and as such
must be submissive; not only through fear, but through love; <I>not
only for wrath, but also for conscience' sake.</I> "Submit yourselves
to God, as considering how many ways you are bound to this, and as
considering what advantage you will gain by it; for God will not hurt
you by his dominion over you, but will do you good." Now, as this
subjection and submission to God are what the devil most industriously
strives to hinder, so we ought with great care and steadiness to resist
his suggestions. If he would represent a tame yielding to the will and
providence of God as what will bring calamities, and expose to contempt
and misery, we must resist these suggestions of fear. If he would
represent submission to God as a hindrance to our outward ease, or
worldly preferments, we must resist these suggestions of pride and
sloth. If he would tempt us to lay any of our miseries, and crosses,
and afflictions, to the charge of Providence, so that we might avoid
them by following his directions instead of God's, we must resist these
provocations to anger, <I>not fretting ourselves in any wise to do
evil.</I> "Let not the devil, in these or the like attempts, prevail
upon you; but <I>resist him and he will flee from you.</I>" If we
basely yield to temptations, the devil will continually follow us; but
if we <I>put on the whole armour of God,</I> and stand it out against
him, he will be gone from us. Resolution shuts and bolts the door
against temptation.</P>
<P> &nbsp; &nbsp; &nbsp;
V. We are directed how to act towards God, in our becoming submissive
to him,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+4:8-10"><I>v.</I> 8-10</A>.
1. <I>Draw nigh to God.</I> The heart that has rebelled must be brought
to the foot of God; the spirit that was distant and estranged from a
life of communion and converse with God must become acquainted with
him: "<I>Draw nigh to God,</I> in his worship and institutions, and in
every duty he requires of you."
2. <I>Cleanse your hands.</I> He who comes unto God must have clean
hands. Paul therefore directs to <I>lift up holy hands without wrath
and doubting</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+2:8">1 Tim. ii. 8</A>),
hands free from blood, and bribes, and every thing that is unjust or
cruel, and free from every defilement of sin: he is not subject to God
who is a servant of sin. The hands must be cleansed by faith,
repentance, and reformation, or it will be in vain for us to draw nigh
to God in prayer, or in any of the exercises of devotion.
3. The hearts of the double-minded must be purified. Those who halt
between God and the world are here meant by <I>the double-minded.</I>
To <I>purify the heart</I> is to be sincere, and to act upon this
single aim and principle, rather to please God than to seek after any
thing in this world: hypocrisy is heart-impurity; but those who submit
themselves to God aright will purify their hearts as well as cleanse
their hands.
4. <I>Be afflicted, and mourn, and weep.</I> "What afflictions God
sends take them as he would have you, and by duly sensible of them. Be
afflicted when afflictions are sent upon you, and do not despise them;
or be afflicted in your sympathies with those who are so, and in laying
to heart the calamities of the church of God. Mourn and weep for your
own sins and the sins of others; times of contention and division are
times to mourn in, and the sins that occasion wars and fightings should
be mourned for. <I>Let your laughter be turned to mourning and your joy
to heaviness.</I>" This may be taken either as a prediction of sorrow
or a prescription of seriousness. Let men think to set grief at
defiance, yet God can bring it upon them; none laugh so heartily but he
can turn their laughter into mourning; and this the unconcerned
Christians James wrote to are threatened should be their case. They are
therefore directed, before things come to the worst, to lay aside their
vain mirth and their sensual pleasures, that they might indulge godly
sorrow and penitential tears.
5. "<I>Humble yourselves in the sight of the Lord.</I> Let the inward
acts of the would be suitable to all those outward expressions of
grief, affliction, and sorrow, before mentioned." Humility of spirit is
here required, as in the sight of him who looks principally at the
spirits of men. "Let there be a thorough humiliation in bewailing every
thing that is evil; let there be great humility in doing that which is
good: <I>Humble yourselves.</I>"</P>
<P> &nbsp; &nbsp; &nbsp;
VI. We have great encouragement to act thus towards God: <I>He will
draw nigh to those that draw nigh to him</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+4:8"><I>v.</I> 8</A>),
<I>and he will lift up</I> those who humble themselves in his sight,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+4:10"><I>v.</I> 10</A>.
Those that draw nigh to God in a way of duty shall find God drawing
nigh to them in a way of mercy. Draw nigh to him in faith, and trust,
and obedience, and he will draw nigh to you for your deliverance. If
there be not a close communion between God and us, it is our fault, and
not his. <I>He shall lift up the humble.</I> Thus much our Lord himself
declared, <I>He that shall humble himself shall be exalted,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+23:12">Matt. xxiii. 12</A>.
If we be truly penitent and humble under the marks of God's
displeasure, we shall in a little time know the advantages of his
favour; he will lift us up out of trouble, or he will lift us up in our
spirits and comforts under trouble; he will lift us up to honour and
safety in the world, or he will lift us up in our way to heaven, so as
to raise our hearts and affections above the world. <I>God will revive
the spirit of the humble</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+57:15">Isa. lvii. 15</A>),
<I>He will hear the desire of the humble</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+10:17">Ps. x. 17</A>),
and he will at last life them up to glory. <I>Before honour is
humility.</I> The highest honour in heaven will be the reward of the
greatest humility on earth.</P>
<A NAME="Jas4_11"> </A>
<A NAME="Jas4_12"> </A>
<A NAME="Jas4_13"> </A>
<A NAME="Jas4_14"> </A>
<A NAME="Jas4_15"> </A>
<A NAME="Jas4_16"> </A>
<A NAME="Jas4_17"> </A>
<A NAME="Sec2"> </A>
<TABLE WIDTH="100%" BORDER=0>
<TR><TD><FONT SIZE=+1><I>Caution against Slander; Caution against Presumption.</I></FONT></TD>
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A.&nbsp;D.</FONT>&nbsp;61.</TD></TR>
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
</TABLE>
<P> &nbsp; &nbsp; &nbsp;
<FONT SIZE=+1>11 Speak not evil one of another, brethren. He that speaketh
evil of <I>his</I> brother, and judgeth his brother, speaketh evil of
the law, and judgeth the law: but if thou judge the law, thou art
not a doer of the law, but a judge.
&nbsp; 12 There is one lawgiver, who is able to save and to destroy:
who art thou that judgest another?
&nbsp; 13 Go to now, ye that say, To day or to morrow we will go into
such a city, and continue there a year, and buy and sell, and get
gain:
&nbsp; 14 Whereas ye know not what <I>shall be</I> on the morrow. For what
<I>is</I> your life? It is even a vapour, that appeareth for a little
time, and then vanisheth away.
&nbsp; 15 For that ye <I>ought</I> to say, If the Lord will, we shall live,
and do this, or that.
&nbsp; 16 But now ye rejoice in your boastings: all such rejoicing is
evil.
&nbsp; 17 Therefore to him that knoweth to do good, and doeth <I>it</I>
not, to him it is sin.
</FONT></P>
<P> &nbsp; &nbsp; &nbsp;
In this part of the chapter,</P>
<P> &nbsp; &nbsp; &nbsp;
I. We are cautioned against the sin of evil-speaking: <I>Speak not evil
one of another, brethren,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+4:11"><I>v.</I> 11</A>.
The Greek word, <B><I>katalaleite,</I></B> signifies speaking any thing
that may hurt or injure another; we must not speak evil things of
others, though they be true, unless we be called to it, and there be
some necessary occasion for the; much less must we report evil things
when they are false, or, for aught we know, may be so. Our lips must be
guided by the law of kindness, as well as truth and justice. This,
which Solomon makes a necessary part of the character of his virtuous
woman, <I>that she openeth her mouth with wisdom, and in her tongue is
the law of kindness</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+31:26">Prov. xxxi. 26</A>),
must needs be a part of the character of every true Christian. <I>Speak
not evil one of another,</I>
1. Because you are brethren. The compellation, as used by the apostle
here, carries an argument along with it. Since Christians are brethren,
they should not defile nor defame one another. It is required of us
that we be tender of the good name of our brethren; where we cannot
speak well, we had better say nothing than speak evil; we must not take
pleasure in making known the faults of others, divulging things that
are secret, merely to expose them, nor in making more of their known
faults than really they deserve, and, least of all, in making false
stories, and spreading things concerning them of which they are
altogether innocent. What is this but to raise the hatred and
encourage the persecutions of the world, against those who are engaged
in the same interests with ourselves, and therefore with whom we
ourselves must stand or fall? "Consider, you are brethren."
2. Because this is to judge the law: <I>He that speaketh evil of his
brother, and judgeth his brother, speaketh evil of the law, and judgeth
the law.</I> The law of Moses says, <I>Thou shalt not go up and down as
a tale-bearer among thy people,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+19:16">Lev. xix. 16</A>.
The law of Christ is, <I>Judge not, that you be not judged,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+7:1">Matt. vii. 1</A>.
The sum and substance of both is that men should love one another. A
detracting tongue therefore condemns the law of God, and the
commandment of Christ, when it is defaming its neighbour. To break
God's commandments is in effect to speak evil of them, and to judge
them, as if they were too strict, and laid too great a restraint upon
us. The Christians to whom James wrote were apt to speak very hard
things of one another, because of their differences about indifferent
things (such as <I>the observance of meats and days,</I> as appears
from
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+14:1-23">Rom. xiv.</A>):
"Now," says the apostle, "he who censures and condemns
his brother for not agreeing with him in those things which the law of
God has left indifferent thereby censures and condemns the law, as if
it had done ill in leaving them indifferent. He who quarrels with his
brother, and condemns him for the sake of any thing not determined in
the word of God, does thereby reflect on that word of God, as if it
were not a perfect rule. Let us take heed of judging the law, for the
law of the Lord is perfect; if men break the law, leave that to judge
them; if they do not break it, let us not judge them." This is a
heinous evil, because it is to forget our place, that we ought to be
doers of the law, and it is to set up ourselves above it, as if we were
to be judges of it. He who is guilty of the sin here cautioned against
is not a doer of the law, but a judge; he assumes an office and a place
that do not belong to him, and he will be sure to suffer for his
presumption in the end. Those who are most ready to set up for judges
of the law generally fail most in their obedience to it.
3. Because God, the Lawgiver, has reserved the power of passing the
final sentence on men wholly to himself: <I>There is one Lawgiver, who
is able to save, and to destroy: who art thou that judgest another?</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+4:12"><I>v.</I> 12</A>.
Princes and states are not excluded, by what is here said, from making
laws; nor are subjects at all encouraged to disobey human laws; but God
is still to be acknowledged as the supreme Lawgiver, who only can give
law to the conscience, and who alone is to be absolutely obeyed. His
right to enact laws is incontestable, because he has such a power to
enforce them. He <I>is able to save, and to destroy,</I> so as no other
can. He has power fully to reward the observance of his laws, and to
punish all disobedience; he can save the soul, and make it happy for
ever, or he can, after he has killed, cast into hell; and therefore
should be feared and obeyed as the great Lawgiver, and all judgment
should be committed to him. Since there is one Lawgiver, we may infer
that it is not for any man or company of men in the world to pretend to
give laws immediately to bind conscience; for that is God's
prerogative, which must not be invaded. As the apostle had before
warned against being many masters, so here he cautions against being
many judges. Let us not prescribe to our brethren, let us not censure
and condemn them; it is sufficient that we have the law of God, which
is a rule to us all; and therefore we should not set up other rules.
Let us not presume to set up our own particular notions and opinions as
a rule to all about us; for <I>there is one Lawgiver.</I></P>
<P> &nbsp; &nbsp; &nbsp;
II. We are cautioned against a presumptuous confidence of the
continuance of our lives, and against forming projects thereupon with
assurance of success,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+4:13,14"><I>v.</I> 13, 14</A>.
The apostle, having reproved those who were judges and condemners of
the law, now reproves such as were disregardful of Providence: <I>Go to
now,</I> and old way of speaking, designed to engage attention; the
Greek word may be rendered, <I>Behold now,</I> or "<I>See, and
consider, you that say, To-day or to-morrow we will go into such a
city, and continue there a year, and buy and sell, and get gain.</I>
Reflect a little on this way of thinking and talking; call yourselves
to account for it." Serious reflection on our words and ways would show
us many evils that we are apt, through inadvertency, to run into and
continue in. There were some who said of old, as too many say still,
<I>We will go to such a city, and do this or that,</I> for such a term
of time, while all serious regards to the disposals of Providence were
neglected. Observe here,
1. How apt worldly and projecting men are to leave God out of their
schemes. Where any are set upon earthly things, these have a strange
power of engrossing the thoughts of the heart. We should therefore have
a care of growing intent or eager in our pursuits after any thing here
below.
2. How much of worldly happiness lies in the promises men make to
themselves beforehand. Their heads are full of fine visions, as to what
they shall do, and be, and enjoy, in some future time, when they can
neither be sure of time nor of any of the advantages they promise
themselves; therefore observe,
3. How vain a thing it is to look for any thing good in futurity,
without the concurrence of Providence. <I>We will go to such a
city</I> (say they), perhaps to Antioch, or Damascus, or Alexandria,
which were then the great places for traffic; but how could they be
sure, when they set out, that they should reach any of these cities?
Something might possibly stop their way, or call them elsewhere, or cut
the thread of life. Many who have set out on a journey have gone to
their long home, and never reached their journey's end. But, suppose
they should reach the city they designed, how did they know they should
continue there? Something might happen to send them back, or to call
them thence, and to shorten their stay. Or suppose they should stay the
full time they proposed, yet they could not be certain that they should
buy and sell there; perhaps they might lie sick there, or they might
not meet with those to trade with them that they expected. Yea, suppose
they should go to that city, and continue there a year, and should buy
and sell, yet they might not get gain; getting of gain in this world is
at best but an uncertain thing, and they might probably make more
losing bargains than gainful ones. And then, as to all these
particulars, the frailty, shortness, and uncertainty of life, ought to
check the vanity and presumptuous confidence of such projectors for
futurity: <I>What is your life? It is even a vapour that appeareth for
a little time, and then vanisheth away,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+4:14"><I>v.</I> 14</A>.
God that wisely left us in the dark concerning future events, and even
concerning the duration of life itself. We <I>know not what shall be on
the morrow;</I> we may know what we intend to do and to be, but a
thousand things may happen to prevent us. We are not sure of life
itself, since it is but as a <I>vapour,</I> something in appearance,
but nothing solid nor certain, easily scattered and gone. We can fix
the hour and minute of the sun's rising and setting to-morrow, but we
cannot fix the certain time of a vapour's being scattered; such is our
life: <I>it appears but for a little time, and then vanisheth away;</I>
it vanisheth as to this world, but there is a life that will continue
in the other world; and, since this life is so uncertain, it concerns
us all to prepare and lay up in store for that to come.</P>
<P> &nbsp; &nbsp; &nbsp;
III. We are taught to keep up a constant sense of our dependence on the
will of God for life, and all the actions and enjoyments of it: <I>You
ought to say, If the Lord will, we shall live, and do this, or
that,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+4:15"><I>v.</I> 15</A>.
The apostle, having reproved them for what was amiss, now directs them
how to be and do better: "You ought to say it in your hearts at all
times, and with your tongues upon proper occasions, especially in your
constant prayers and devotions, that if the Lord will give leave, and
if he will own and bless you, you have such and such designs to
accomplish." This must be said, not in a slight, formal, and customary
way, but so as to think what we say, and so as to be reverent and
serious in what we say. It is good to express ourselves thus when we
have to do with others, but it is indispensably requisite that we
should say this to ourselves in all that we go about. <B><I>Syn
Theo</I></B>--<I>with the leave and blessing of God,</I> was used by
the Greeks in the beginning of every undertaking.
1. <I>If the Lord will, we shall live.</I> We must remember that our
times are not in our own hands, but at the disposal of God; we live as
long as God appoints, and in the circumstances God appoints, and
therefore must be submissive to him, even as to life itself; and then,
2. <I>If the Lord will, we shall do this or that.</I> All our actions
and designs are under the control of Heaven. Our heads may be filled
with cares and contrivances. This and the other thing we may propose
to do for ourselves, or our families, or our friends; but Providence
sometimes breaks all our measures, and throws our schemes into
confusion. Therefore both our counsels for action and our conduct in
action should be entirely referred to God; all we design and all we do
should be with a submissive dependence on God.</P>
<P> &nbsp; &nbsp; &nbsp;
IV. We are directed to avoid vain boasting, and to look upon it not
only as a weak, but a very evil thing. <I>You rejoice in your
boastings; all such rejoicing is evil,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+4:16"><I>v.</I> 16</A>.
They promised themselves life and prosperity, and great things in the
world, without any just regard to God; and then they boasted of these
things. Such is the joy of worldly people, to boast of all their
successes, yea, often to boast of their very projects before they know
what success they shall have. How common is it for men to boast of
things which they have no other title to than what arises from their
own vanity and presumption! <I>Such rejoicing</I> (says the apostle)
<I>is evil;</I> it is foolish and it is hurtful. For men to boast of
worldly things, and of their aspiring projects, when they should be
attending to the humbling duties before laid down (in
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+4:8-10"><I>v.</I> 8-10</A>),
is a very evil thing. It is a great sin in God's account, it will bring
great disappointment upon themselves, and it will prove their
destruction in the end. If we rejoice in God that our times are in his
hand, that all events are at his disposal, and that he is our God in
covenant, this rejoicing is good; the wisdom, power, and providence of
God, are then concerned to make all things work together for our good:
but, if we rejoice in our own vain confidences and presumptuous boasts,
this is evil; it is an evil carefully to be avoided by all wise and
good men.</P>
<P> &nbsp; &nbsp; &nbsp;
V. We are taught, in the whole of our conduct, to act up to our own
convictions, and, whether we have to do with God or men, to see that we
never go contrary to our own knowledge
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+4:17"><I>v.</I> 17</A>):
<I>To him that knoweth to do good, and doeth it not, to him it is
sin;</I> it is aggravated sin; it is sinning with a witness; and it is
to have the worst witness against his own conscience. Observe,
1. This stands immediately connected with the plain lesson of saying,
<I>If the Lord will, we shall do this or that;</I> they might be ready
to say, "This is a very obvious thing; who knows not that we all depend
upon almighty God <I>for life, and breath, and all things?</I>"
Remember then, if you do know this, whenever you act unsuitably to such
a dependence, that <I>to him that knows to do good, and does it not, to
him it is sin,</I> the greater sin.
2. Omissions are sins which will come into judgment, as well as
commissions. He that does not the good he knows should be done, as well
as he who does the evil he knows should not be done, will be condemned.
Let us therefore take care that conscience be rightly informed, and
then that it be faithfully and constantly obeyed; for, if <I>our own
hearts condemn us not, then have we confidence towards God;</I> but if
we say, <I>We see,</I> and do not act suitably to our sight, then
<I>our sin remaineth,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:41">John ix. 41</A>.</P>
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