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F. Lesson Six, James 4:1-17

The Epistle of James deals with several problems. It deals with character problems (Ja.1:19-27), social war (Ja.2:1-9), Church problems (Ja.3:13-18), personal struggles (Ja.4:11-12), and relational problems (Ja.5:1-6).

1. In James chapter four (4), Believers were facing problems of strife and division.

Those who make peace sow the fruit of righteousness. Those who are controlled by their passions rather than their spirit sow wars. These quarrels are the fruit of the old nature given liberty to control.

Wrong desires cause fights and quarrels in the Church (4:1). The major source of quarrels and conflicts within the Church, centers on the desire for recognition, honor, power, pleasure, money and superiority. The satisfaction of selfish desires becomes more important than righteousness and God’s Will (Mk.4:19; Lk.8:14; Ga.5:16-20). When this happens, self-centered conflicts are created in the fellowship. Those responsible show themselves to be without the Spirit and outside of God’s Kingdom (Ga.5:19-21; Jude.vs.16-19).

The Word exhorts and instructs us how to deal with each other in the Body of Christ. We have to deal with others in love (1Pe.4:8). There is to be a “...fervent charity among yourselves...” because love covers “...the multitude of sins.”

Other sources see the cause of conflict as religious debates or “Holy wars.” These times were filled with such “Holy wars.” Some sources record that as many as one (1) out of every six (6) Jews believed Jesus to be Messiah. The Book of Acts records that myriads of Jews put their faith in Jesus as Messiah (Ac.21:20). But what of the Sadducees, who did not believe in the resurrection, or Jews of other sects and persuasions? There were also all the Gentiles of Greek indoctrination that would contend for their beliefs. Paul’s letters are filled with many such debates, arguing the Messiah-ship of Jesus of Nazareth. Keep in mind that this letter was written to the Jews in the Diaspora. How did the Jews under Roman authority argue spiritual belief? The “wars” were Jews against Jews, Jews against Greeks and Jews against Romans. Even so, these things should not be. These wars are not the fruit of Heavenly wisdom.

We are to deal with others in the Body of Christ with restoration (Ga.6:1-2). If we are “...overtaken in a fault...,” those who are spiritual, that is, mature, are to “restore such an one in the spirit of meekness.” This is how we are to “Bear ye one another’s burdens,” and thus, we can be like Christ, fulfilling the Law of Christ.

We are to use proper order in dealing with a sinning brother. Matthew tells us what to do when our “.... brother shall trespass against thee...” We are to go and confront him about the fault, which is between us alone. Only when he will not hear us, do we go to the second (2nd) step. If he does not hear us, then step two (2) is to take one (1) or two (2) more, as witnesses, so that every word may be established. If there is no resolution with the witnesses, then the problem is to be brought to the Church in a public meeting exposure. If there is no repentance here, no change in attitude, then he is to be treated as a heathen. This is Church discipline applied, as it should be. Matthew continues to write about our ability to receive from the Father, when we agree together in His Will (Mt.18:15-19).

As Believers, we should never judge other Believers. There is a penalty to be paid if we judge our brother or sister. The penalty is that we will suffer the same judgment (Mt.7:1).

We are to deal with our family in unity. Unity should be the goal of every Believer. It was certainly Jesus’ desire. He expressed it in His prayer in the Book of John, desiring that “...they all may be one, as thou, Father, art in me, and I in thee, that they also may be one in us.” The reason for this unity is to impress upon the world that the Father really did send Jesus to us (Jn.17:21; Ps.133:1).

2. James begins this chapter by addressing the problem on an individual basis (vs.1-3).

James poses the question, “What causes fighting?” (v.1). James says that the problem with others probably stems from a personal problem, that is, problems in our relationship with God. It may be that we are unhappy with others, unhappy with ourselves, or unhappy with God, which is usually the root problem.

Paul talks of the war between the flesh and the spirit (Ga.5:17). Just prior to his statement concerning the war between the flesh and the spirit, Paul gives an admonition like James. If you bite and devour, beware "...lest you be consumed..." (Ga.5:15). Obviously, the inner conflict is the true result of all external manifestations of war. James seems to be distressed more by the self-centered spirit and bitterness of the quarrels than by the rights and wrongs of their diverse beliefs.

Many times there is inner turmoil. James speaks of a “...bitter envying and strife” in our hearts. James tells us that this wisdom A...is earthly, sensual, devilish.” It spawns “...confusion and every evil work” (Ja.3:14-16).

3. We kill by envy, which is a form of hate (4:2).

This phrase may be used figuratively in the sense of hate (Mt.5:21-22). James says that carnality and division is the reason their prayers are hindered (vs.1-3). Lust is what is going on here. In the Greek, “epithumeo,” is “to set the heart upon, long for, covet, desire, lust after.” The heart is fixed upon some object of desire. It cannot avoid its fixation; it is consumed with the device of its passion. Lust cannot produce any positive result. Lust is the opposite of faith. Faith produces results lust causes wars and murder. Lust is the frustration of the soul, while faith is its edification.

The word ”kill” (v.2), in Greek is “phoneuo,” meaning, “to be a murderer of, to kill, do murder, slay.” This is not necessarily murdering the body, but the character of a person. This is gossip and backbiting that kills or assassinates the character of a person. Death and life are the ability of the tongue (Pr.18:21). How often we murder a person with our speech and act docile in their presence?

The word “desire” (v.2), in the Greek is “epithymetes,” meaning "to boil up, to smoke and then to sacrifice." It contains the idea of a vital force that moves the individual to some impulse or action. It contains the concept of being driven by an extraneous, outside force, such as the wind, water, ground or living creatures.

The word “fighting” (v.2), in the Greek is “machomai,” meaning, “to war, to quarrel, dispute, fight, strive.”

4. When we ask and do not receive, it is for a reason (4:3).

James speaks of “asking amiss” (v.3), which is “kakos” in the Greek, meaning “badly, amiss, diseased, evil, grievously, miserably, sick, sore.” This is asking for things that are not proper, demonstrating lust. Asking amiss is to be patently selfish. The concept of asking amiss is missing the mark, which comes from the Hebrew word “chata”, which means, "sin." The Greek word “kakos” also indicates those who are unserviceable due to moral depravity. Uses of this word, in the Septuagint version of the Old Testament, render the word also as “wicked.” Therefore, the asking is not just amiss, but it is in wickedness and sin out of the sickness of the soul.

The word “consumes” in the King James Version is translated as “spend” in other versions. However, the word carries more the concept of squandering rather that just spending. Spending contains the idea of cost, while squandering is just a pure waste. How can we ask God for something evil? This is a waste of time and prayer if you could call such a petition “prayer.”

God refuses to answer the prayers of those who are selfishly ambitious, love pleasure, and desire honor, power or riches for themselves. All of us should take note of this, for God will not listen to our prayers if we have hearts filled with selfish desire. Scriptures tells us God hears only the prayers of the righteous (Ps.34:13-15; 66:18-19), of those who call on him in truth (Ps.145:18), of the genuinely repentant and humble (Lk.18:14), and of those who ask according to His Will (1Jn.5:14).

5. James addresses the real problem, which is worldliness (vs.4-10).

James reminds them that their problems are not really coming from each other, but from problems in their relationship with God. James lists for us two (2) enemies of the Believer. These enemies are worldliness and selfishness. Worldliness very simply loves the worldly system. Selfishness is very evidently walking in the flesh. Pride is the parent sin of selfishness, producing numerous evil offspring in the person who should not be sinning.

6. Friendship toward the world is hatred toward God (4:4).

Friendship with the world is spiritual adultery, i.e., unfaithfulness to God and our pledge of commitment to Him (1Jn.2:15-17; Is.54:5; Je.3:20). It involves embracing the world's sin, values, and evil pleasures. God will not accept such friendship (Mt.6:24), for He is a jealous God (Ex.20:5; De.5:9). One example of such friendship is participation in secret orders, as in lodge membership, that demands unscriptural religious oaths and yoking together with unbelievers, both of which are forbidden in God’s Word (Mt.5:33-37; 2Co.6:14). Believers cannot belong to such groups without compromising Christian doctrine (2Pe.3:16), Godly standards, separation from the world (2Co.6:17-18), and loyalty to Christ (Mt.6:24).

a. There is a way to address the problem of worldliness.

1) James addresses adultery as sin (v.4).

The Jews were seen to have a marital relationship with God. The Jews living in the diaspora were regularly being tempted to follow after strange gods. Therefore, adultery is most likely used here as meaning spiritual adultery. When a follower of the Lord is unfaithful, it is considered adultery. Adultery is metaphoric of idolatry. Adultery is not just the act of an adulterous relationship, but adultery that is directly related to idolatry and apostasy. Baal worship invariably involved sexual rituals that were considered adulterous towards God. In the Book of Jeremiah, adultery is mentioned with trees and stones. Therefore, it has spiritual significance. When the heart is estranged from God and we pursue other lusts, we are involved in spiritual adultery.

Adultery is a spiritual unfaithfulness to God, having an affair with the world. Spiritual adultery is flirting with the world, participating in, and becoming like the world.

2) There are commands against flirting with sin.

Peter gave specific commands against flirting with sin. He said that we were to “...abstain from fleshly lusts, which war against the soul” (1Pe.2:1). We are to live as aliens to the things of the world, having no part of it. They understood the term “spiritual adultery,” for the Prophets called it this in the Old Testament, when dealing with Israel’s backsliding.

3) We are to have no friendship with the world (vs.4-6).

This unfaithfulness produces two (2) effects, enmity or opposition to God (v.4), and hostility from God (v.6). The best understanding of enmity is hatred towards God. How can the Believer be one (1) who hates God? Enmity will never submit to God or His desires (Ro.8:7). One who has enmity towards God makes God his enemy. The natural man, in Adam, accepted the nature of God’s enemy. Therefore, the natural man is at enmity with God. The war against the soul is established when we allow the desire of the natural man to go unrestrained. Jesus, in the parable of the sower, said that these things choke out the Word of God and it becomes unfruitful (Mk.4:19). The heart cannot be divided. It will love one (1) and hate the other (Mt.6:24).

4) A pure relationship is required of us.

James stresses purity in our relationship with God and separation from the world. He said that we were to practice pure religion, being undefiled before God. This is done by visiting “the fatherless and widows in their affliction,” while keeping ourselves “...unspotted from the world” (Ja.1:27). Spotting is what makes us acceptable to the world. This is demonstrated by their acceptance of the worldly, carnal Christian, and their rejection of the Believer, who is on fire for God.

5) We are to not love the world.

Having a friendship with the world leads us to loving the world. John tells us to, “Love not the world...,” nor what is in the world. This speaks of the world system. He said that one (1) who practices this loving the world does not have “...the love of the Father...” in him. Then, he classifies the three (3) ways every man is tempted, by “...the lust of the flesh and the lust of the eyes, and the pride of life...,” saying that these things come “...of the world” (1Jn.2:15-16).

The “world” is not the natural earth, although that can become a source of idolatry, but rather the worldly system and the earthly society.

We are to “...present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” This will cause us to be “...not conformed to this world; but be ye transformed by the renewing of your mind...,” (Ro.12:1-2). The end result of not doing this is spiritual death.

6) We fail by our own lust.

James says that it is not God who is at fault when we are tempted, but by our “...own lust...” When that “...lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death” (Ja.1:14-15).

b. James addresses pride next (vs.5-6).

In dealing with pride, James quotes from Proverbs (Pr.3:34), in saying that God “...giveth grace unto the lowly.”

Stubbornness and rebellion come out of pride. They are direct enemies of God and will destroy a Believer. Samuel spoke directly to Saul about his actions, telling him that “...to obey is better than sacrifice, and to hearken than the fat of rams.” He went on to say that “...rebellion is as the sin of witchcraft and stubbornness is as iniquity and idolatry.” Saul’s actions brought about his rejection from being king (1Sa.15:22-23).

Proverbs says that pride goes “...before destruction, and an haughty spirit before a fall.” Thus, we can see that being of an “...humble spirit with the lowly,” is better than to “...divide the spoil with the proud” (Pr.16:18-19).

We should notice that the flesh grieves the Spirit (v.5). This is because the flesh is the enemy of the Spirit.

7. The spirit of man envies intensely (4:5).

The construction of this verse in the Greek is unclear. Commentators have great difficulty with this passage. The latter part of the verse is quoted from Proverbs 3:34 as above mentioned. Nonetheless, the first part of the verse is of uncertain origin. Some Commentators associate it with Genesis 6:3, where the Spirit of God will not always strive with men. Others associate it with Exodus 20:3-5, where it tells us that God is a jealous God and will have no other gods before Him. Still others associate it with Genesis 4:7, where "...sin lies at the door..." in the temptation of Cain. Exact origin is uncertain. James may have intended a general set of passages, or an idea from Scripture and possibly even other sources such as the Talmud.

It is possible to understand the term “spirit” used here possibly in two (2) ways, the human spirit and the evil spirit. If it is the human spirit then we can see from Galatians that the spirit and the soul, the flesh, war against one another and therefore, the spirit lusts to envy against the flesh. However, this does not seem to fit the text because James seems to quote an Old Testament passage. In Judaism, to this very day, Satan is called “the spirit.” Verse seven (7) continues the possible theme of the lustful suggestions of the adversary. Ancient Judaism pictured humanity as a dichotomy (two (2) parts), with a good nature and evil nature at war with the other, much like the Book of Galatians (Ga.5:17). Talmudic passages illustrate Satan’s use of the evil inclination to entice and draw us into sin. It seems to possibly be a continuance of the theme mentioned by James, where he says that we are enticed of our own lusts (Ja.1:14).

8. God opposes men who are proud (4:6).

It should be impressed on our hearts and minds how much God hates pride. Pride causes God to turn from our prayers and withhold His Presence and grace. To be exalted in our own minds or to seek the honor and esteem of others in order to satisfy our pride is to shut out God’s help. But for those who humbly submit to God and draw near to Him, He gives abundant grace, mercy, and help in every situation of life (Php.2:3; He.4:16; 7:25). Honest humility before God is the only acceptable attitude toward God. We do not need any false humility; we need genuine awe of God. Humility can also be seen as the non-envious, non-covetous, and non-ambitious concerning the world.

9. We are to produce peace with God, with others and ourselves (vs.7-12).

James issues some instructions for winning the battle within us.

a. We are to submit to God (v.7).

"Submit" in the Greek is “hupotasso,” meaning “to subordinate, to obey, be under obedience, put under, subdue unto, to be subject to, be in subjection to, submission.” This is a military term dealing with rank. Those who submit to God accept the yoke of His Kingdom and surrender to Him as their conquering King. Seeking God and His Kingdom brings about positive fruits in our lives. By submitting to God and becoming an active part of His Kingdom, when we resist the adversary, he will flee from us. By submitting, “hupotasso”, we accept a specific military station and status assigned to us in the Kingdom. We are appointed, ordained, and ordered to fulfill specific responsibilities and authority. The aspects of military life now govern our conduct. We now refuse to entangle ourselves in the affairs of the world and this life (2Ti.2:4). One (1) of the best places we can see the use of this word in the Septuagint is in Psalms where we rest, “hupotasso,” in the Lord, waiting patiently for Him (Ps.37:7).

b. We are to resist the devil (v.7).

We will never succeed if we do not resist. We are to set ourselves in opposition to the devil and his works. If we set ourselves in direct opposition to demonic activity, we must prepare for war. To resist also means to stop, therefore, we are to stop the devil and he will flee. We are not to accept the advances of the militant kingdom of the adversary. If, being in submission, we are seen as accepting a military station; we are to occupy that position until appointed to another. We are to stand and hold our ground and guard our post. Adam was given similar orders in the Garden of Eden. He was told to subdue, conquer, and take dominion. This language was clear and precise. Adam was to subjugate. The occupation of God’s children is to destroy the works of the enemy (1Jn.3:8). Adam did not act like a son he collaborated with the enemy. What person of military occupation could collaborate with the enemy? Such an individual would be considered double-minded.

Paul instructs us in Ephesians to “Neither give place to the devil” (Ep.4:27).

c. We are to draw near to God (v.8).

The word used here for “near” is indicative of close, intimate, personal relationship. The Septuagint uses the same word in the Book of Isaiah. The Prophet Isaiah had an intimate relationship with his wife and as a result, she conceived a child (Is.8:3). This term is used also in rabbinic literature of "making converts." The convert who was afar off was made near to God (Ep.2:11-13). The words of James are good news to his readers. We can draw near to God, if we have the proper motive and attitude. What a wonderful place to be, close to God. In His Presence there is fullness of joy and at His right hand are eternal pleasures (Ps.16:11). David talked of God as if He were a shield, high-tower, and a place of refuge (2Sa.22:3; Ps.18:2; 144:1-2). One of the greatest benefits of drawing close to the Lord is that He will draw close to us.

God promises to come near to all who turn from sin, purify their hearts, and call on Him in true repentance. God’s nearness will bring His Presence, grace, blessings, and love.

d. We are to cleanse our hands (v.9).

Cleansing precedes the drawing near to the Lord. In the Old Testament Priesthood, the Priest did not dare to come near to God without being cleansed in the flesh. The Laver was a picture of the cleansing of the blood of Christ to us today. The Laver of brass was to “...wash withal.” It sat between “...the Tabernacle of the Congregation and the altar, and thou shalt put water therein.” Aaron and his sons washed their hands and their feet there. This they did before they went into the Tabernacle, “...that they die not...” (Ex.30:18-20). The Laver stood in the path between the Priest and the Tabernacle so that he would be cleansed before service.

Paul, in his letter to Timothy, says that men should lift up holy hands without wrath and doubting. Holy hands are cleansed hands like that of the Priesthood. One (1) hand is lifted if we have no wrath and the other lifted if we have no doubt. Hands are pictures of service and Salvation. Our service must be pure before God. We cannot enter service until, like the Priest, our hands are clean. Who will ascend to the hill of the Lord? He who has clean hands and a pure heart (Ps.24:4). This procedure was also a part of the conversion process among Jews of James’ time. Christian water baptism is a continuance of that practice.

Sinners are those who are devoted to sin and continually miss the mark.

1. We are to purify our hearts (v.9).

The simple washing of the hands means nothing, it is a ceremony. The purpose of the washing is the cleansing of the heart and motives. We cannot serve two (2) masters. We cannot love God and collaborate with the enemy. A man, who cleans his hands ceremonially with proper intent and motive, looks at his heart and cleans it too. He is clean inside out.

Being double-minded is a sure sign of a contaminated, dirty heart. Their doubting God produced the insecurities that were causing these problems that James was addressing.

f. We are to have a proper attitude about sin (v.9).

James tells us to be “...afflicted, mourn, and weep, ” allowing laughter to be turned into mourning. This is a result of true repentance. The affliction of the soul, for the sake of repentance, is a common thought in Judaism, especially during the season between the Feast of Trumpets and the Day of Atonement (Is.chp.58). The Day of Atonement is picturesque of the Day of Judgment. Our preparation for meeting God face to face must always be repentant. We humble ourselves and He will exalt us. This verse prepares us to meet God and establishes the standard for approaching the Heavenly Throne. We can come boldly when we have made every effort to repent. Jesus stated that those who mourn will be comforted (Mt.5:4). How often we sacrifice eternal joy on the altar of the mundane. Our mourning will be turned into real joy, not earthly and temporal pleasure.

g. We are to humble ourselves before God (v.10).

How will the creature stand before the Creator? We must come with reverential awe. It is important to trust Him to exalt us. Any other exaltation will prove futile, and can actually be the cause of our downfall.

h. We are not to judge nor slander our brother (vs.11-12).

Jesus’ command was simple yet direct. Judge not that you be not judged (Mt.7:1). The answer is ingenuous, “judge not.”

10. We are not to slander one another (4:11).

By neglecting to learn all the facts about a situation, by failing to speak to an accused person without a problem, and by slandering him or her, we set aside God’s Law of Love. God has established laws concerning our interaction with our brothers. Jesus has summed up the intent and purpose of the Law by saying, “Love God with your entire being and love your neighbor as your self” (Le.19:18; Mt.22:37-40).

The Old Testament will not allow the testimony of a single individual to convict a man of his crime. There must be at least two (2) witnesses in order to bring conviction (De.19:15). Therefore, a single individual who slanders another is in violation of this system. That individual makes himself a judge. He becomes one (1) who is disobedient to the Law system of God. Anyone who wants to abrogate this system tries to usurp the authority of God.

God is the only judge. Any time we take up judgment against another, we find that same judgment will come upon us (Mt.7:1-5). There is one (1) Lawgiver, Who is able to save and destroy. This clearly establishes the source of the “Law.” There is one (1) Judge, there is one (1) Lawgiver, there is one (1) King Who is able to save (Is.32:22). It was not Moses who gave the Law but God who dictated His Laws to Moses. The Law is not to be feared except by the lawless.

11. It is imperative that we seek God’s Will and follow His direction for our lives (vs.13-16).

Men are given only a limited capacity to plan their futures. Men of real wisdom seek the direction of God. The footsteps of the righteous man are ordered by the Lord (Ps.37:23). Seek the Kingdom of God and His righteousness and all the rest will be added (Mt.6:33).

Arrogance and pride cause many to take their destiny into their own hands (vs.13-17). Life is short, and the future is not fully under our control (v.14). The writer of Proverbs says we must not boast “...of tomorrow; for thou knowest not what a day may bring forth (Pr.27:1).

The wealthy of James’ day felt that they controlled their own destinies, and therefore, forgot God’s Will and plans. They said things like, “We will go.... we will stay.” There was no thought of God’s Will here. James is dealing with this for the second (2nd) time in this letter. The first time, he said that the rich would be “...made low; because as the flower of the grass he shall pass away.” Using the grass, which burns up, and the flower, which falls off, so James says it will be with “...the rich man...” who will “”...fade away in his ways” (Ja.1:10-11).

Jesus gave a parable of a farmer who became caught up in his own plans. This man’s ground brought forth plentifully, bringing about a problem of storage. The farmer decided to “...pull down my barns, and build greater; and there will I bestow all my fruits and my goods. And I will say to my soul, 'Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry'.” This would seem like a good plan, to store up what God had blessed him with. But God said to the farmer, “Thou fool, this night thy soul shall be required of thee.” From this, it is quite evident that being not rich toward God, while laying up earthly treasures is foolish (Lk.12:16-21).

12. We are to exercise and demonstrate faith in God’s Will.

We must find out God’s Will (4:15). In making goals and plans for the future, Believers must always consider God and His Will. We must not act like the rich fool (Lk.12:16-21). Rather, we must recognize that true happiness and useful living are completely dependent on God. The principle by which we live must be, “If it is the Lord’s Will.” If our prayer is truly, “May Your will be done” (Mt.26:42), then we have the assurance that our present and future is in the protective care of our heavenly Father (Ac.18:21; 1Co.4:19; 16:7; He.6:3).

It is important to do all with God’s Will in mind. We should be asking a question before acting, the question of “How will this action affect His Kingdom?” It is our responsibility to not spend our lives, but rather to invest our lives.

So, obeying God’s Will begins as an attitude of the heart. It is not mechanical. Jesus spoke of this when He said that “...My meat is to do the will of Him that sent Me...” (Jn.4:34). Paul did not consider obedience a burden, but the key to freedom. He told the Galatians that they should “Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage...” He followed this up in saying that we were to “...by love serve one another” (Ga.5:13).

13. Boasting is forbidden to the Believer (4:16).

For those who set goals and succeed in meeting them, the temptation is to boast. Boasting is based on the false assumption that whatever we accomplished, we did by ourselves and not with the help of God and others. The New Testament urges us to boast in our weaknesses and our dependence on God (2Co.11:30; 12:5,9).

The earth operates within a sphere of fixed laws and principles. It is as we operate within these principles that we are blessed. An example would be the sailboat that is driven by the wind. If it is steered incorrectly, it is crushed by the same wind. We must spend our time pursuing the Will of God and flowing in the direction of God, or we will end up in error and sin (v.17).

Knowing to do right but doing wrong is rebellion. It leads to trouble, distress, and heartache. Disobedience is always very costly. The ability and knowledge of the truth impose the responsibility to act righteously.

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