Tiago 4
Kent Hughes · Citado em PreceptAustin
Tiago 4
Hughes on murder - Having established that the root of fighting is the pursuit of pleasure, James proceeds to introduce its miserable pathology in verse 2a: “You want something but don’t get it. You kill and covet, but you cannot have what you want. You quarrel and fight.” This is a jarring indictment, to say the least, because James says of the church “you kill.” This is shocking! Some have dismissed this as an error or, more commonly, have seen it as a metaphorical statement. But there is no compelling evidence for either view.10 Moreover, the case of King David’s murder of Uriah the Hittite is almost a letter-for-letter acting out of what we have here, as the New American Standard Bible better puts it: “You lust and do not have; so you commit murder” (see also NEB and GNB).11 Very likely something like this had happened in one of the churches, scandalizing everyone and bringing disgrace on the name of Christ. Whatever the exact case, Christians were brought to terrible lows in their frustrated pursuits of pleasure and became homicidal in heart (cf. Matthew 5:21, 22). Murder went to church and grinned fraternally at its brothers and sisters. How degenerating are the effects of “pleasure first” upon the Body of Christ. (See James: Faith That Works) Ralph Martin - While James’ community may have not yet experienced and engaged in literal murder on a mass scale, the contingency is a very real one and must be warned against.....“You kill out of jealousy” explains why the horrible crime of murder is to be construed as literal. Yet despite such killing, the perpetrators of heinous crimes still do not have what they desire. (See James, Volume 48 - Page 146) Kurt Richardson - There is nothing benign or mild about what these individuals are willing to resort to. Since passion is unbridled, murder 27 is committed. In James 2:11 (ED: DO NOT COMMIT MURDER uses same Greek word phroneuo) James quoted the prohibition of killing from the Decalogue, the Greek translation of which uses precisely this word. (27 phroneuo “murder,” “kill,” as from the command, “You shall not kill” [Ex 20:15; cf. Mt 5:21; 19:18; Ro 13:9]. A great many interpreters wish to soften this association with literal murder, but this reinterpretation does not fit the context.) (See James: An Exegetical and Theological Exposition- Page 175 William
Tiago 4
Hughes comments that "The second parallel argument takes the absurdity of a critical spirit a step higher, suggesting that a judgmental person sets himself not only above the Law, but above God." (Preaching the Word – James: Faith That Works) There is only one Lawgiver and Judge - God's judgment is perfect because not only did He give the Law and thus perfectly understands its intent, He alone can see the thoughts and intentions of one's heart and thereby Judge with perfect justice and righteousness. The best Supreme Court judge in American history cannot even come close to this divine standard! God is the only One Who is above the Law because He gave the Law! Brian Bell adds that "It is highly probable we don’t have all the information on our friend, thus we could very well be mistaken, partial, misled! Only God knows the deepest facts! (HE ADDS THAT) Playing God ignores or excuses our own failures. (James 4:12a) One of the easiest ways to hide our sins is to expose the sins of others." (Sermon) Ronald Blue says that God is "not only authored the Law; He also administrates the Law. He serves as both the executive and judicial branches of the divine government. God is King; He institutes and declares His Law. God is Judge; He upholds and enforces His Law." (Bible Knowledge Commentary) Lawgiver (3550)(nomothetes from nomos = law + tithemi = put, set) is used only here in the NT and means one who gives or sets the law. God is the supreme Lawgiver. So we should not speak against the law. Judge (2923)(krites from krino = to judge) is one who decides, the one who makes decisions based on examination and evaluation. Krites is used of of men but James uses it of God twice, here and James 5:9+ (cf Heb 12:23; 2 Ti 4:8; Acts 10:42). The One who is able to save and to destroy - God alone has the power to save or destroy for He alone has the absolute power of life and death. It follows that only God has the right to judge. For a creature to usurp God's right to judge is the epitome of pride (exactly what Satan attempted in Isaiah 14:13-14 with his infamous 5 "I will's"!). THOUGHT - May the Holy Spirit recall this truth to our mind every time we are tempted to slander a brother or sister in Christ! Blue comments that "There is one Author of the Law, one Judge over the Law, and but one Savior from the Law's condemnation. This reminder of a truth well known by James' Jewish readers was also a rebuke to their haughty attitudes and judgmental actions." (Bible Knowledge Commentary) Passages describing God's absolute power over life and death... Deuteronomy 32:39 ‘See now that I, I am He, And there is no god besides Me; It is I who put to death and give life. I have wounded and it is I who heal, And there is no one who can deliver from My hand. Job 5:18 “For He inflicts pain, and gives relief; He wounds, and His hands also heal. Psalm 68:20 God is to us a God of deliverances; And to GOD the Lord belong escapes from death. 1 Samuel 2:6 "The LORD kills and makes alive; He brings down to Sheol and raises up. Henry
Tiago 4
Hughes writes, So pervasive is our culture’s arrogant independence of God that even many (most?) Christians attend church, marry, choose their vocations, have children, buy and sell homes, expand their portfolios, and numbly ride the currents of culture without substantial reference to the will of God. More Christians never seriously pray about God’s will regarding their vocation, family direction, or entertainments than actually seek God’s will. They change Augustine’s “love God and do as you please” to “Do as you please and say that you love God.” (Preaching the Word – James: Faith That Works) THE LORD WILLING - When I was growing up in Ireland and they would make announcements in church, they would say, “Monday night at 8 o’clock we’re having a Bible study, the Lord willing.” Every announcement was concluded with the words, “the Lord willing.” Whatever plans you made, whatever you announced about the future was always surrendered to these words: “the Lord willing.” We ought to live every moment of every day in this way. Ed Dobson DEO VOLENTE - If you have read letters exchanged between Christians a hundred years ago, you may have noticed the postscript, “D. V.” These two letters stand for the words Deo Volente, which is Latin for “if the Lord wills.” Submission to the will of God is James’s proposed alternative to the presumptuous lifestyle of the businessman: “Instead you ought to say, ‘If the Lord wills, we shall live and do this or that’ ” (v. 15). This would be an acknowledgment that the planners wanted God’s direction and approval and would do nothing without it. Christians generally agree that three basic issues are involved in knowing the will of God. First, there must be a willingness to do God’s will when we find it. Second, we must realize that God’s will is always in harmony with His Word. And third, we must come to Him earnestly in prayer seeking guidance. These steps will lead us directly into the will of God. (David Jeremiah) Flexibility Instead you ought to say, “If the Lord wills, we shall live and do this or that.” —James 4:15 Today's Scripture: James 4:13-17 Over the years, it has been my privilege to lead several study trips to the Bible lands. In the months leading up to our group’s departure, we would have a series of orientation meetings in preparation for our trip. Schedules, hotel accommodations, contact information—all could be changed at a moment’s notice. For that reason, our preparation times always stressed the need for flexibility. A willingness to go with the flow and adjust to whatever changes we might encounter was especially valuable. Life has an element of unpredictability for which flexibility is the best response. James expressed a worldview of flexibility in chapter 4 of his epistle. While it is wise to plan for the future, we must do so with the recognition that God’s purposes might be different from ours. Instead of rigidly saying, “Today or tomorrow we will go to such and such a city” (v.13), James counseled us to flex to God’s direction in our lives. He said, “Instead you ought to say, ‘If the Lord wills, we shall live and do this or that’” (v.15). He does not lead me year by year, Nor even day by day; But step by step my path unfolds; My Lord directs my way. —Ryberg A man's heart plans his way, but the Lord directs his steps.—Proverbs 16:9 Uncontrollable Unexpected Instead you ought to say, “If the Lord wills, we shall live and do this or that.” —James 4:15 Today's Scripture: James 4:13-17 Life is full of surprises—some of which take life in unwelcome directions. I still remember the shockwave that hit our family several decades ago when my father lost his job through no fault of his own. With a house full of kids to feed, it was a jarring blow. But as certainly as Dad’s job loss was beyond his control and unexpected, he still knew he could trust God for his future. As Jesus’ followers, we must recognize that there are things in life that are the “uncontrollable unexpected,” as I call them. To help us in those moments, James 4:13-15 offers this wisdom: “Come now, you who say, ‘Today or tomorrow we will go to such and such a city, spend a year there, buy and sell, and make a profit’; whereas you do not know what will happen tomorrow. . . . Instead you ought to say, ‘If the Lord wills, we shall live and do this or that.’ ” The people to whom James was writing were making plans while excluding God’s prerogative to direct their lives. I know who holds the future, And I know who holds my hand; With God things don’t just happen— Everything by Him is planned. —A. Smith We may not know what the future holds, but we can trust the One who holds the future. The Other Side What is your life? It is even a vapor. —James 4:14 Today's Scripture:James 4:13-17 When someone said to my friend, “See you in a year,” it sounded odd when he replied, “Yes, see you on the other side.” He meant that he’d see him on the other side of a one-year deployment for the US Navy. But because the phrase is often used of heaven, it made me think about the uncertainty of life. I wondered, Who will be here in another year? Who might by then be on the other side—in heaven? We certainly don’t know what the next year—or hour—will bring. In his epistle, James wrote about this uncertainty. He rebuked the greedy merchants for boasting about what they would do that day, the next day, or even the next year (4:13). Their sin wasn’t that they were making plans; it was forgetting God and arrogantly boasting about those business plans. James reminded them: “What is your life? It is even a vapor that appears for a little time and then vanishes away” (v.14). Commentator Peter Davids says that James was pointing out their foolishness and saying, in essence, “Come now, you who make plans—you don’t even understand how little control you have over life itself.” Tomorrow’s plans I do not know, I only know this minute; But He will say, “This is the way, By faith now walk ye in it.” —Ryberg Write your plans in pencil and let God have the eraser. Facing The Future If the Lord wills, we shall live and do this or that. —James 4:15 Today's Scripture: James 4:13-17 While going through some old files, I came across a 1992 special issue of TIME magazine titled “Beyond the Year 2000: What To Expect in the New Millennium.” It was fascinating to read the predictions made 2 decades ago about what the future would hold. Some general observations were on target, but no one foresaw many of the events and innovations that have radically changed our lives. The most telling statement to me was, “The first rule of forecasting should be that the unforeseen keeps making the future unforeseeable.” James reminds us that any view of the future that omits God is foolish and proud. “Come now, you who say, ‘Today or tomorrow we will go to such and such a city, spend a year there, buy and sell, and make a profit’; whereas you do not know what will happen tomorrow. . . . Instead you ought to say, ‘If the Lord wills, we shall live and do this or that’” (James 4:13-15). Many people used to begin their statement of plans with, “Lord willing.” The phrase may have become trite, but the acknowledgment of God’s overruling hand is not. God holds the future in His hands With grace sufficient day by day, Through good or ill He gently leads, If we but let Him have His way. —Rohrs Those who know Christ as Savior can face the future with joy. James 4:16 But as it is, you boast in your arrogance; all such boasting is evil. Amplified But as it is, you boast [falsely] in your presumption and your self-conceit. All such boasting is wrong. NET James 4:16 But as it is, you boast in your arrogance. All such boasting is evil. GNT James 4:16 νῦν δὲ καυχᾶσθε ἐν ταῖς ἀλαζονείαις ὑμῶν· πᾶσα καύχησις τοιαύτη πονηρά ἐστιν. NLT James 4:16 Otherwise you are boasting about your own plans, and all such boasting is evil. KJV James 4:16 But now ye rejoice in your boastings: all such rejoicing is evil. ESV James 4:16 As it is, you boast in your arrogance. All such boasting is evil. ASV James 4:16 But now ye glory in your vauntings: all such glorying is evil. CSB James 4:16 But as it is, you boast in your arrogance. All such boasting is evil. NIV James 4:16 As it is, you boast and brag. All such boasting is evil. NKJ James 4:16 But now you boast in your arrogance. All such boasting is evil. NRS James 4:16 As it is, you boast in your arrogance; all such boasting is evil. YLT James 4:16 and now ye glory in your pride; all such glorying is evil; NAB James 4:16 But now you are boasting in your arrogance. All such boasting is evil. NJB James 4:16 But as it is, how boastful and loud -- mouthed you are! Boasting of this kind is always wrong. GWN James 4:16 However, you brag because you're arrogant. All such bragging is evil. BBE James 4:16 But now you go on glorying in your pride: and all such glorying is evil. Jas 3:14 Ps 52:1,7 Pr 25:14 27:1 Isa 47:7,8,10 1Co 4:7,8 5:6 Rev 18:7 James 4 Resources - Multiple Sermons and Commentaries BOASTING OF BUSINESS BONANZAS But as it is, you boast in your arrogance - Amplified = " you boast [falsely] in your presumption and your self-conceit." Boast is in the present tense indicating this is their habitual practice. They are in essence glorying in themselves and their business prowess! But their prowess is nothing but a manifestation of their pride! John
Tiago 4:5
Hughes writes "I am convinced that the text refers to the Holy Spirit's jealousy over us because it best fits the argument of the context (ED: I LIKE THAT BECAUSE CONTEXT IS KING IN INTERPRETATION!) and because it touches on that grand truth so indispensable to the New Testament theology—the indwelling of the Holy Spirit. Understanding that the Holy Spirit's jealousy for us is what is meant here opens a heart-changing truth to us: even when we sin by seeking our pleasures in friendship with the world (Jas 4:4-note), we are greatly loved, for jealousy is an essential element of true love. We are brides of Christ, and the Holy Spirit does not want us to go somewhere else to "have our needs met." The Holy Spirit's true love for us evokes a proper intolerance of straying affection. The personalness of this ought to steel us against wandering. This jealous Spirit is inside us. When we sin, He is pained! Furthermore, His jealousy is passionate, for the idea in the Greek (epipotheo) is that He longs or yearns for us with an intense jealousy. To realize that the awesomely holy God who transcends the universe and is wholly other and self-contained is at the same time personally and passionately and lovingly jealous for our affection—this realization ought to stop any of our "affairs" with the world and cause us to prostrate our souls adoringly before him. How we are loved! And how we ought to love! For as John informs us, "We love because he first loved us" (1Jn 4:19). (See James: Faith That Works) George Stulac in the IVP NT Commentary series has a well done analysis of this difficult section of James. After assessing alternative interpretations (see his discussion), Stulac explains why he favors the NAS (and the NIV marginal translation) noting first that… the subject of the verb (desires) is the understood He, referring to God. The object of His yearning is the spirit He caused to live in us. This spirit could be either the created human spirit or the Holy Spirit given to Christians, though the former seems more likely because it is consistent with James's only other reference to "spirit" in Jas 2:26-note. In either case, the meaning is that God jealously desires us to belong wholeheartedly to Him. (Even if one takes the Jerusalem Bible or Living Bible rendering with "spirit" referring to the Holy Spirit as the subject of the clause, one is left with the same meaning: that God jealously desires us.) The arguments making this understanding of Jas 4:5 preferable are the following. 1. Linguistic. Two terms for "envy," phthonos and zelos, are sometimes interchangeable, and zelos is used elsewhere of God. James would be choosing this more unusual use of phthonos simply for stylistic contrast, since he recently used zelos negatively of human envy in Jas 3:14 and Jas 3:16. 2. Grammatical. It is more natural to have the same subject for the two verbs yearns (desires) and caused to live (made to dwell). 3. Contextual. An emphasis on God's jealousy for righteousness in us is equally consistent with what James has emphasized in the letter. 4. Logical. A reference to human envy here would be awkward, because it would seem to ignore the point to which James has come in Jas 4:4-note and would instead return to his point in Jas 4:1-3. On the other hand, a reference to God's jealousy fits the flow of thought well. The point of Jas 4:4 logically raises the objection "How does friendship with the world make me an enemy of God?" James would be answering this in Jas 4:5 by reminding us of God's jealousy. Then Jas 4:6-note would follow as a reminder of God's grace to the humble, which protects us from being overwhelmed by God's jealousy. (George Stulac - IVP NT Commentary - James 4:4-5 Don't You Know the Choice to Be Made) (Bolding added) Ralph Martin explains that… there is another argument that speaks against construing “the human spirit” as the subject of epipothei (desires). To take Jas 4:5b as a Scriptural confirmation of human jealousy would require that the author has returned to his description of human nature in Jas 4:1, 2, 3, but in Jas 4:4-note James has issued a call to repentance, warning his readers that friendship with the world means enmity with God. Thus, more than likely, Jas 4:5 is set down to highlight God’s displeasure with the behavior reported in Jas 4:1-4. To conclude, therefore, that the subject of epipothei is the human spirit is fraught with much difficulty. If it is the divine Spirit (taking God as the subject of katokisen, a hapax legomenon = only Biblical use) which opposes envy, then we have an understanding of Jas 4:5 that continues the flow of Jas 4:4. Even though many interpreters prefer to take God as the subject of epipothei Hort, p 93, 94; Ropes, p 263; Dibelius, p 223, 24; Mayor, p 144,145; Mussner, p 142, 43), the same thought could be expressed in terms of God at work in the believer through the Holy Spirit, which opposes the jealous or envious tendencies of our “earthly” human nature. As a result the effect of “godly wisdom” should prevail. God opposes those who fight and war within the church, and he has placed his Spirit within His people to combat that tendency. Therefore, it is God’s jealousy that is described in Jas 4:5, for He stands waiting for the belligerent to forsake their envy of others and direct their attention back to Him. (SEE James, Volume 48 - Page 151 Page 150) John Piper (Godward Life - Book Two) commenting on Jas 4:2, 4, 4 writes that… James has in his mind a picture of people who use prayer to try to get from God something they desire more than God. He calls these people—men and women—"adulteresses." Why? Because in his mind God is like our husband Who is jealous to be our highest delight. If we then try to make prayer a means of getting from Him something we want more than we want Him, we are like a wife who asks her husband for money to visit another lover. As if it were not clear enough, James explains (in Jas 4:5) why this is offensive to God: "He jealously desires the Spirit which He has made to dwell in us." In other words, God is jealous to be the object of our spirits greatest delight. And Jas 4:4 says, if we become "friends" with the world, we become "enemies" of God. That means if we find our most satisfying relationships with others besides God, we make him our enemy. God is either our first and greatest delight, or he is our enemy. F B Meyer in Our Daily Homily… THE SPIRIT… YEARNETH FOR US EVEN UNTO JEALOUS ENVY. Jamess 4:5 (RV, marginal reading). A VERY deep and remarkable verse! The apostle is contending against the worldliness which was so rife among the believers he was addressing. They were set on pleasure; they sought the friendship of the world, and became unfaithful to their divine Lover; they were proud and high-minded. He went so far as to speak of them as adulterers and adulteresses (Jas 4:4); and then adopting a gentler, pleading tone, he says, "You are grieving the gentle Holy Spirit who has come to dwell within you, who yearns with a jealous envy to possess your entire nature for Himself." The Spirit of God dwells within thee, O believer in Jesus Christ. If a man have not the Spirit of God, he is none of His; and since thou art undoubtedly one of us, thou hast most certainly the Holy Spirit (Ro 8:11-note). But the mistake of thy life consists in this, that He hath not thee. Some part of thy heart is given, but not all; and this causes Him the most exquisite pain, like that which we suffer from jealousy. No keener pain is possible to the heart of man than to have good reason for the belief that a loved one is not wholly true; that there has been an alienation of affection which was once whole and entire; that another is receiving a part at least of the heart's devotion. The fire and screw are light in comparison with our anguish then; but, this is what the Spirit of God suffers when we share between Him and the world that love which should be all His own. "I, the Lord thy God am a jealous God," is as true as when first spoken from Sinai. The person of Jesus Christ must be the Sun of our system, though that system may include many planets beside. God Himself, with the intensity of covenantal jealousy, yearns over and longs for the Spirit He has established within us. The Holy Spirit indwelling the believer is the object of God's exclusive desire. When we give the world what belongs to God, whether it is our time, affection, devotion, worship, etc, we are not merely breaking a rule but are walking into the "cross hairs" of divine jealousy. This is a serious issue. God does not sit quietly while His sons and daughters commit spiritual adultery. In fact, the reason more grace is available (Jas 4:6) is precisely because the situation is so severe, so He gives grace proportionate to the gravity of the problem ("a greater grace"). Practical Application: The love of God for His people is not comfortable, clinical, or detached. It is the love of a covenant Husband who takes exclusive rights seriously. To flirt with the world — to give the world the devotion, attention, and affection that belongs to God — is to awaken the holy jealousy described here. This is not a threat designed to intimidate but a revelation of the depth of God's love. You cannot be jealous about something you don't deeply value. God's jealousy for us is the measure of His love of us. Michael Andrus applies this passage first noting "Verse 5 is difficult to translate, and your Bible probably has several footnotes offering various translations. I think the best is the NASB translation: "God jealously longs for the spirit that He made to live in us." "Spirit" here is probably not a reference to the Holy Spirit, but rather to the human spirit, and the point is that God jealousy desires our total allegiance. (ED: BOTH THE NASB77 AND NASB95 CAPITALIZE SPIRIT CONTRA TO ANDRUS' STATEMENT) He is intolerant of rivalry or unfaithfulness. He will not play second fiddle to anyone. He wants us to be in the world but not of it. Friends, it's not difficult to be a friend of the world and a friend of God at the same time; its impossible! Of course, that doesn't mean it's impossible to be a friend of worldly people; rather one can't be a friend of the world-system–meaning its priorities, its goals, its sensualities, its securities, its strategies. Let me just stop here and ask this morning, “Is your love quotient for the world stirring up the jealousy of God?” Think about your attitude toward possessions, prosperity, security, sports, pleasure, stewardship, and even church? Are those attitudes worldly or are they godly? ILLUSTRATION - A Washington D.C. pastor whose church was attended frequently by President Carter in the late 70's received a phone call early one Sunday morning: "Can you tell me if the President is expected to attend church today?" "That," the pastor patiently replied, "I cannot promise, but we do expect God to be here, and we fancy that will be sufficient incentive for a reasonably large attendance." Even in our worship we can be found fighting against God. Now what exactly is the connection between the believers’ fraternizing with the enemy and thus stirring up the jealousy of God, on the one hand, and conflict in the church on the other hand? I think it is this: If we’re not at peace with God, we cannot be at peace with ourselves, and if we’re not at peace with ourselves we cannot be at peace with others. It’s just a vicious cycle. (Understanding Conflict: A Prerequisite to Peacemaking ) GOD'S JEALOUS SPIRIT - Do you think that the Scripture says in vain, "The Spirit who dwells in us yearns jealously"? James 4:5 Shep, the newest member of our family, is a young Shetland sheepdog who openly displays his jealousy when I kiss my wife. He doesn't snarl or bite, but in the language of barking he seems to be saying "Hey, Master, you belong to me!" His jealousy gives me a good feeling. After all, don't we all like someone to care that much about us? There's another kind of jealousy -- a righteous jealousy -- at work in the life of every Christian. It's not the yearning of a subject for his master, like that of my dog Shep, but of "the" Master for His subject. Some has rephrased James 4:5, 6 to read, "Do you think that Scripture says without reason that the Holy Spirit, whom God caused to live in us, jealously wants us exclusively to Himself in order to pour out His grace on us generously?" When we lust, covet, and create strife, we embrace the world's values (Jas 4:1-4), and this stirs up God's jealousy. He continually longs to keep us near to Him. He corrects, rebukes, comforts, guides, and urges us to get to know Him better. This pure possessiveness doesn't stifle or demean us, but uplifts and liberates because it is full of grace and truth. That's why He ACTION SUGGESTION- Since we are aware of God's righteous jealousy, what steps should we take so that He can bless us? (James 4:7-10) There's no room for double occupancy in the Christian's heart. Tony Evans writes that… Our God is jealous of His work in us (Jas 4:5). He won’t share us with another spiritual suitor—and He shouldn’t have to! John Blanchard in his book The Complete Gathered Gold- A Treasury of Quotations (Highly recommended as one of the best resources for Biblically sound quotes) has these quotes… God is jealous for the good of His redeemed people—but He can never be jealous of anything or anyone. - John Blanchard The jealousy of God is one of the Christian's greatest challenges—and comforts. - John Blanchard God, as a jealous God, is filled with a burning desire for our holiness, for our righteousness, for our goodness. - Donald Grey Barnhouse John Macarthur's interpretation of the last half of James is somewhat in the minority opinion for he writes that… This difficult phrase (The Spirit … yearns jealously) is best understood by seeing the “spirit” as a reference not to the Holy Spirit, but to the human spirit, and translating the phrase “yearns jealously” in the negative sense of “lusts to envy.” James’ point is that an unbelieving person’s spirit (inner person) is bent on evil (cf. Ge 6:5; 8:21; Pr. 21:10; Eccl 9:3; Jer 17:9; Mk 7:21, 22, 23- note). Those who think otherwise defy the biblical diagnosis of fallen human nature; and those who live in worldly lusts give evidence that their faith is not genuine (cf. Ro 8:5-11- note; 1Co 2:14). (MacArthur, J.: The MacArthur Study Bible Nashville: Word) John MacArthur is not alone in his interpretation, C H
Tiago 4:6
Hughes writes that… The “gravity of grace” works like the earth’s water system, which always flows from the highest to the lowest. Just as the waters of Niagara roll over the fall and plunge down to make a river below, and just as that river flows ever down to the even lower ranges of its course, then glides to still more low-lying areas where it brings life and growth, so it is with God’s grace. Grace’s gravity carries it to the lowly in heart, where it brings life and blessing. Grace goes to the humble. This is the spiritual law behind Proverbs 3:34, which James has quoted in Jas 4:6: “‘God opposes the proud but gives grace to the humble.’” The unbowed soul standing proudly before God receives no benefit from God’s falling grace. It may descend upon him, but it does not penetrate, and drips away like rain from a statue. But the soul lying humbly before God is immersed—and even swims—in a sea of grace. So while there is always “more grace,” it is reserved for the lowly—the humble. (Hughes, R. K. James : Faith that works. Preaching the Word. Crossway Books) Phil Newton… God requires humility: "God is opposed to the proud but gives grace to the humble." --Humility recognizes our own spiritual poverty (cf. Mt. 5:3-note). --Humility acknowledges consequently our desperate need of God's help. --Humility submits to His commanding will for all our lives (Doug Moo, TDNT, 150). (Walking by Grace) John Gill defines the humble as those… who are sensible of their own vileness and meanness, and acknowledge it; who think the meanest of themselves, and the best of others; and do not envy the gifts and graces of God bestowed upon others, but rejoice at them; and ascribe all they have, and are, to the free grace of God; and ingenuously confess the deficiency of their duties, and the insufficiency of their righteousness to justify them before God; and that when they have done all they can, or are assisted to do, they are but unprofitable servants Andrew
Tiago 4:9
Hughes writes that there are some… who are so insensitive and superficial that they are laughing when they ought to be weeping! Some laughter indicates a sickness of soul which only tears can cure. Have we wept over our sins? (Hughes, R. K. James : Faith that works. Preaching the Word. Crossway Books) Let… be turned (3344) (metastrepho from meta = change + strepho = to twist, turn around or reverse; Note some more modern transcripts have the verb metatrepo = turn around, change the mind) means literally to turn about and figuratively to cause a change from one state to another. In some secular contexts the idea of metastrepho was to change one's mind. The idea is to cause a change of state, with emphasis upon the difference in the resulting state. Hiebert says that the verb metastrepho is in the… aorist passive third person singular (which) points to a force outside of themselves (see passive voice) producing the reversal, whereas the imperative calls upon their will to let it work. The change will occur as Spirit-wrought conviction seizes them. The demanded reversal relates to their past sinful pleasures. This does not mean that laughter in itself is evil (cf. Ps. 126:2-note), nor is James prohibiting future laughter for his readers. "James is no killjoy," Moo asserts and then points out, "But `laughter' in the Old Testament and Judaism is often the scornful laughter of the fool (Eccl 7:6) who blithely refuses to take sin seriously." (Ibid) Metastrepho is used to translate the warning by the OT prophet Amos issued against faithless Israel (primarily directed at the northern 10 tribes but some prophecies included the southern nation of Judah)… Amos 8:10 "Then I shall turn your festivals into mourning and all your songs into lamentation; And I will bring sackcloth on everyone's loins And baldness on every head. And I will make it like a time of mourning for an only son, And the end of it will be like a bitter day. As someone has well said joys are our wings; sorrows are our spurs and every lock of sorrow has a key of promise to fit it. Laughter (1071)(gelos from geláo = to laugh) means laughter and by metonymy merrymaking, rejoicing. Gelos was used of the leisurely, merry laughter of "gods" and men in their pleasures. This laughter is that of the fool who rejects God as the One Who determines reality and believes man to be an autonomous being. The verb gelao is used in Lk 6:21, 25 where it signifies loud laughter in contrast to demonstrative weeping. In the account of Jairus’ daughter, the related verb katagelao describes the scornful, superior laughter of those who ridiculed Jesus, believing that he could do nothing about someone already dead (Mt. 9:24, cp Sarah's scornful laughter in Ge 18:12). Luke 6:21 "Blessed are you who hunger now, for you shall be satisfied. Blessed are you who weep now, for you shall laugh. Luke 6:25 "Woe to you who are well-fed now, for you shall be hungry. Woe to you who laugh now, for you shall mourn and weep. John MacArthur makes the point that… James is not condemning legitimate laughter or joy but rather the flippant, trivial, worldly, self-centered, sensual kinds that unbelievers revel in, despite, and often because of, their sinful pleasures. It corresponds to Jesus’ warning: “Woe to you who laugh now, for you shall mourn and weep” (Lk 6:25), and is the opposite of a beatitude given a few verses earlier that is recorded only in Luke: “Blessed are you who weep now, for you shall laugh” (Lk 6:21). In both verses Jesus used a verb form of the noun that in the present text is rendered laughter. NIDNTT notes that "The word group as a whole was in use in Greek literature from the time of Homer onwards and covered a whole range of meanings from free and joyous laughter to ridicule and scorn. The compound katagelao is an intensification, meaning either laugh loudly or sneer. The words were not only applied to men but also to the gods. K. H. Rengstorf (TDNT I 661) notes that for the Romans and the Greeks merry laughter was a divine characteristic which featured in the theophanies (cf. Virgil, Eclogues 4, 60 ff. where laughter following the birth of a child denoted its divine character). “gelos is a mark of deity which also spreads gelos in the world around” (K. H. Rengstorf, ibid.). (Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan) There are 14 uses of gelos in the Septuagint - Gen 21:6; Job 8:21; 17:6; Pr 10:23; Eccl 2:2; 7:3, 6; 10:19; Jer 20:7; 48:26, 39; Lam 3:14; Amos 7:9; Mic 1:10 Genesis 21:6 And Sarah said, "God has made laughter for me; everyone who hears will laugh with me." Ecclesiastes 2:2 I said of laughter, "It is madness," and of pleasure, "What does it accomplish?" Ecclesiastes 7:3 Sorrow is better than laughter, For when a face is sad a heart may be happy. As Ryrie says… Laughter is sometimes desirable (cp Ps. 126:2-note), but not when it reflects worldly frivolity. Martin observes that laughter to mourning while negative in one sense… should not be construed as though the preacher were a kill-joy. What the writer is saying is that the actions of (foolish) laughing and (senseless) rejoicing hold no place for Christians who refuse to turn to God’s paths. (Martin, R. P. Vol. 48: Word Biblical Commentary : James. Dallas: Word, Incorporated) Thomas Manton writes that… In this context he describes them as being worldly and as glorying in oppressing one another; he means here the sort of joy and laughter by which complacent sinners please themselves in their present success, putting off all thoughts of imminent judgment. Zodhiates comments that… Somebody said, “If you want to know whether a man’s life is made up of frivolous or serious things, watch what he laughs at.” If the Christian has to look at the same things as the worldly and unconverted people in order to laugh, then there is something radically wrong with his Christianity. A Christian believer cannot laugh at sin; he rather mourns because of it. The things that caused him to laugh before he became a Christian ought to cause him to mourn now after his repentance and regeneration. The laughter of his sinful life ought to become the mourning of his Christian life. The unconverted will not enjoy the believer’s company in their ungodly mirth, and he should not be able to enjoy the company of the unconverted. A Christian will enjoy laughter, probably even more than the unconverted, because he is really happy, but he will not laugh at the same things or with the same persons. (Zodhiates, S. Faith, Love, & Hope: An Exposition of the Epistle of James. Exegetical Commentary Series. Chattanooga, TN: AMG Publishers) David Brainerd's journal on October 18, 1740 has this entry… "In my morning devotions my soul was exceedingly melted, and bitterly mourned over my exceeding sinfulness and vileness." The KJV is picturesque - rendering it as "your joy to heaviness". Heaviness means having a great weight, tending strongly to the center of attraction; sad; sorrowful; dejected; depressed in mind; grievous; afflictive; depressing to the spirits My soul before Thee prostrate lies; To Thee, her Source, my spirit flies; My wants I mourn, my chains I see; O let Thy presence set me free. (My Soul Before Thee Prostrate Lies) Mourning (3997) (penthos) means grief or sorrow. Our English noun mourning describes an outward sign of grief (such as wearing of black clothing) or a period of time during which such signs of grief are shown. As someone has well said we should mourn over sin as long as we have sin to mourn over! Penthos occurs 5x in 4v in the NT… James 4:9 Be miserable and mourn and weep; let your laughter be turned into mourning, and your joy to gloom. Revelation 18:7 (note) "To the degree that she (Mystery Babylon) glorified herself and lived sensuously, to the same degree give her torment and mourning; for she says in her heart, 'I sit as a queen and I am not a widow, and will never see mourning.' 8 "For this reason in one day her plagues will come, pestilence and mourning and famine, and she will be burned up with fire; for the Lord God who judges her is strong. Revelation 21:4 (note) and He shall wipe away every tear from their eyes; and there shall no longer be any death; there shall no longer be any mourning, or crying, or pain; the first things have passed away." Penthos - 28v in the non-apocryphal Septuagint (LXX) (Most of these uses are in the context of death) - Ge 27:41; 35:8; 50:4, 10, 11; Deut 34:8; 2Sa 11:27; 19:2; Esther 4:3, 17; 9:22; Pr 10:6; 14:13; Eccl 5:17; 7:2, 4; Isa 16:3; 17:14; 60:20; Jer 6:26; 16:7; 31:13; La 5:15; Ezek 24:17; Hos 9:4; Amos 5:16; 8:10; Mic 1:8 Lamentations 5:15 The joy of our hearts has ceased; Our dancing has been turned into mourning. (Comment: The sins of Jerusalem led to God's destruction and thus the "death" of the city, and as a consequence the people mourned.) Jeremiah 31:13 "Then (Ed: When is then? When the Deliverer, the Messiah, comes from Zion to ransom captive Israel [cp Ro 11:26, 27-note] and inaugurate the glorious Millennium - [or see Millennium Part 3 for Biblical descriptions of the Messianic Age] ) the virgin shall rejoice in the dance, And the young men and the old, together, For I will turn their mourning into joy, And will comfort them, and give them joy for their sorrow. George Barlow was right when he said… There is no progress possible to the man who does not see and mourn over his defects. John R. W. Stott spoke of the value of mourning when he said that We can stand before the cross only with a bowed head and a broken spirit. J C