mh_parser/vol_split/59 - James/Chapter 4.xml

<div2 id="Jam.v" n="v" next="Jam.vi" prev="Jam.iv" progress="83.33%" title="Chapter IV">
<h2 id="Jam.v-p0.1">J A M E S.</h2>
<h3 id="Jam.v-p0.2">CHAP. IV.</h3>
<p class="intro" id="Jam.v-p1">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, <scripRef id="Jam.v-p1.1" osisRef="Bible:Jas.4.1-Jas.4.5" parsed="|Jas|4|1|4|5" passage="Jam 4:1-5">ver. 1-5</scripRef>. II. We are taught to abandon the
friendship of this world, so as to submit and subject ourselves
entirely to God, <scripRef id="Jam.v-p1.2" osisRef="Bible:Jas.4.4-Jas.4.10" parsed="|Jas|4|4|4|10" passage="Jam 4:4-10">ver.
4-10</scripRef>. III. All detraction and rash judgment of others
are to be carefully avoided, <scripRef id="Jam.v-p1.3" osisRef="Bible:Jas.4.11-Jas.4.12" parsed="|Jas|4|11|4|12" passage="Jam 4:11,12">ver.
11, 12</scripRef>. IV. We must preserve a constant regard, and pay
the utmost deference to the disposals of divine Providence,
<scripRef id="Jam.v-p1.4" osisRef="Bible:Jas.4.13-Jas.4.17" parsed="|Jas|4|13|4|17" passage="Jam 4:13-17">ver. 13, to the end</scripRef>.</p>
<scripCom id="Jam.v-p1.5" osisRef="Bible:Jas.4" parsed="|Jas|4|0|0|0" passage="Jas 4" type="Commentary"/>
<scripCom id="Jam.v-p1.6" osisRef="Bible:Jas.4.1-Jas.4.10" parsed="|Jas|4|1|4|10" passage="Jas 4:1-10" type="Commentary"/><div class="Commentary" id="Bible:Jas.4.1-Jas.4.10">
<h4 id="Jam.v-p1.7">Origin of War and Contention; Against Pride;
Submission to God. (<span class="smallcaps" id="Jam.v-p1.8">a.
d.</span> 61.)</h4>
<p class="passage" id="Jam.v-p2">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?   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.   3 Ye ask, and receive not,
because ye ask amiss, that ye may consume <i>it</i> upon your
lusts.   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.   5 Do ye
think that the scripture saith in vain, The spirit that dwelleth in
us lusteth to envy?   6 But he giveth more grace. Wherefore he
saith, God resisteth the proud, but giveth grace unto the humble.
  7 Submit yourselves therefore to God. Resist the devil, and
he will flee from you.   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.   9 Be
afflicted, and mourn, and weep: let your laughter be turned to
mourning, and <i>your</i> joy to heaviness.   10 Humble
yourselves in the sight of the Lord, and he shall lift you up.</p>
<p class="indent" id="Jam.v-p3">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 class="indent" id="Jam.v-p4">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> <scripRef id="Jam.v-p4.1" osisRef="Bible:Jas.4.1" parsed="|Jas|4|1|0|0" passage="Jam 4:1"><i>v.</i> 1</scripRef>. 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> <scripRef id="Jam.v-p4.2" osisRef="Bible:Jas.4.2" parsed="|Jas|4|2|0|0" passage="Jam 4:2"><i>v.</i> 2</scripRef>. 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, <scripRef id="Jam.v-p4.3" osisRef="Bible:Jas.4.3" parsed="|Jas|4|3|0|0" passage="Jam 4:3"><i>v.</i> 3</scripRef>.
<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 class="indent" id="Jam.v-p5">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> <scripRef id="Jam.v-p5.1" osisRef="Bible:Jas.4.4" parsed="|Jas|4|4|0|0" passage="Jam 4:4"><i>v.</i>
4</scripRef>. 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> <scripRef id="Jam.v-p5.2" osisRef="Bible:Matt.6.24" parsed="|Matt|6|24|0|0" passage="Mt 6:24">Matt. vi. 24</scripRef>. 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>" <scripRef id="Jam.v-p5.3" osisRef="Bible:Jas.4.5" parsed="|Jas|4|5|0|0" passage="Jam 4:5"><i>v.</i>
5</scripRef>. 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> <scripRef id="Jam.v-p5.4" osisRef="Bible:Gen.6.5" parsed="|Gen|6|5|0|0" passage="Ge 6:5">Gen. vi.
5</scripRef>. 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 class="indent" id="Jam.v-p6">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> <scripRef id="Jam.v-p6.1" osisRef="Bible:Jas.4.6" parsed="|Jas|4|6|0|0" passage="Jam 4:6"><i>v.</i> 6</scripRef>. 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> (<scripRef id="Jam.v-p6.2" osisRef="Bible:Ps.18.27" parsed="|Ps|18|27|0|0" passage="Ps 18:27">Ps.
xviii. 27</scripRef>); and in the book of Proverbs it is said,
<i>He scorneth the scorners, and giveth grace unto the lowly,</i>
<scripRef id="Jam.v-p6.3" osisRef="Bible:Prov.3.34" parsed="|Prov|3|34|0|0" passage="Pr 3:34">Prov. iii. 34</scripRef>. 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 <scripRef id="Jam.v-p6.4" osisRef="Bible:Jas.4.6" parsed="|Jas|4|6|0|0" passage="Jam 4:6">sixth
verse</scripRef>, 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 class="indent" id="Jam.v-p7">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> <scripRef id="Jam.v-p7.1" osisRef="Bible:Jas.4.7" parsed="|Jas|4|7|0|0" passage="Jam 4:7"><i>v.</i> 7</scripRef>. 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 class="indent" id="Jam.v-p8">V. We are directed how to act towards God,
in our becoming submissive to him, <scripRef id="Jam.v-p8.1" osisRef="Bible:Jas.4.8-Jas.4.10" parsed="|Jas|4|8|4|10" passage="Jam 4:8-10"><i>v.</i> 8-10</scripRef>. 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> (<scripRef id="Jam.v-p8.2" osisRef="Bible:1Tim.2.8" parsed="|1Tim|2|8|0|0" passage="1Ti 2:8">1 Tim. ii. 8</scripRef>), 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 class="indent" id="Jam.v-p9">VI. We have great encouragement to act thus
towards God: <i>He will draw nigh to those that draw nigh to
him</i> (<scripRef id="Jam.v-p9.1" osisRef="Bible:Jas.4.8" parsed="|Jas|4|8|0|0" passage="Jam 4:8"><i>v.</i> 8</scripRef>),
<i>and he will lift up</i> those who humble themselves in his
sight, <scripRef id="Jam.v-p9.2" osisRef="Bible:Jas.4.10" parsed="|Jas|4|10|0|0" passage="Jam 4:10"><i>v.</i> 10</scripRef>. 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> <scripRef id="Jam.v-p9.3" osisRef="Bible:Matt.23.12" parsed="|Matt|23|12|0|0" passage="Mt 23:12">Matt. xxiii.
12</scripRef>. 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> (<scripRef id="Jam.v-p9.4" osisRef="Bible:Isa.57.15" parsed="|Isa|57|15|0|0" passage="Isa 57:15">Isa. lvii. 15</scripRef>), <i>He will hear the
desire of the humble</i> (<scripRef id="Jam.v-p9.5" osisRef="Bible:Ps.10.17" parsed="|Ps|10|17|0|0" passage="Ps 10:17">Ps. x.
17</scripRef>), 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>
</div><scripCom id="Jam.v-p9.6" osisRef="Bible:Jas.4.11-Jas.4.17" parsed="|Jas|4|11|4|17" passage="Jas 4:11-17" type="Commentary"/><div class="Commentary" id="Bible:Jas.4.11-Jas.4.17">
<h4 id="Jam.v-p9.7">Caution against Slander; Caution against
Presumption. (<span class="smallcaps" id="Jam.v-p9.8">a.
d.</span> 61.)</h4>
<p class="passage" id="Jam.v-p10">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.   12
There is one lawgiver, who is able to save and to destroy: who art
thou that judgest another?   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:   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.   15 For that ye <i>ought</i> to say, If the
Lord will, we shall live, and do this, or that.   16 But now
ye rejoice in your boastings: all such rejoicing is evil.   17
Therefore to him that knoweth to do good, and doeth <i>it</i> not,
to him it is sin.</p>
<p class="indent" id="Jam.v-p11">In this part of the chapter,</p>
<p class="indent" id="Jam.v-p12">I. We are cautioned against the sin of
evil-speaking: <i>Speak not evil one of another, brethren,</i>
<scripRef id="Jam.v-p12.1" osisRef="Bible:Jas.4.11" parsed="|Jas|4|11|0|0" passage="Jam 4:11"><i>v.</i> 11</scripRef>. 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> (<scripRef id="Jam.v-p12.2" osisRef="Bible:Prov.31.26" parsed="|Prov|31|26|0|0" passage="Pr 31:26">Prov. xxxi. 26</scripRef>), 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> <scripRef id="Jam.v-p12.3" osisRef="Bible:Lev.19.16" parsed="|Lev|19|16|0|0" passage="Le 19:16">Lev. xix. 16</scripRef>. The law of Christ is, <i>Judge
not, that you be not judged,</i> <scripRef id="Jam.v-p12.4" osisRef="Bible:Matt.7.1" parsed="|Matt|7|1|0|0" passage="Mt 7:1">Matt.
vii. 1</scripRef>. 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 <scripRef id="Jam.v-p12.5" osisRef="Bible:Rom.14.1-Rom.14.23" parsed="|Rom|14|1|14|23" passage="Ro 14:1-23">Rom. xiv.</scripRef>): "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> <scripRef id="Jam.v-p12.6" osisRef="Bible:Jas.4.12" parsed="|Jas|4|12|0|0" passage="Jam 4:12"><i>v.</i> 12</scripRef>. 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 class="indent" id="Jam.v-p13">II. We are cautioned against a presumptuous
confidence of the continuance of our lives, and against forming
projects thereupon with assurance of success, <scripRef id="Jam.v-p13.1" osisRef="Bible:Jas.4.13-Jas.4.14" parsed="|Jas|4|13|4|14" passage="Jam 4:13,14"><i>v.</i> 13, 14</scripRef>. 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> <scripRef id="Jam.v-p13.2" osisRef="Bible:Jas.4.14" parsed="|Jas|4|14|0|0" passage="Jam 4:14"><i>v.</i>
14</scripRef>. 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 class="indent" id="Jam.v-p14">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> <scripRef id="Jam.v-p14.1" osisRef="Bible:Jas.4.15" parsed="|Jas|4|15|0|0" passage="Jam 4:15"><i>v.</i> 15</scripRef>. 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 class="indent" id="Jam.v-p15">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>
<scripRef id="Jam.v-p15.1" osisRef="Bible:Jas.4.16" parsed="|Jas|4|16|0|0" passage="Jam 4:16"><i>v.</i> 16</scripRef>. 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 <scripRef id="Jam.v-p15.2" osisRef="Bible:Jas.4.8-Jas.4.10" parsed="|Jas|4|8|4|10" passage="Jam 4:8-10"><i>v.</i> 8-10</scripRef>),
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 class="indent" id="Jam.v-p16">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 (<scripRef id="Jam.v-p16.1" osisRef="Bible:Jas.4.17" parsed="|Jas|4|17|0|0" passage="Jam 4:17"><i>v.</i> 17</scripRef>):
<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> <scripRef id="Jam.v-p16.2" osisRef="Bible:John.9.41" parsed="|John|9|41|0|0" passage="Joh 9:41">John ix. 41</scripRef>.</p>
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