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Tiago 4

Thomas Constable · Citado em PreceptAustin

Tiago 4:5

Constable notes that James 4:5… is very difficult to translate this statement, but the best rendering seems to be something such as the following. “God jealously longs for the spirit that He made to live in us.” Another translations is, “the Spirit which he made to dwell in us jealously yearns for the entire devotion of the heart” (cf. Ro 8:11; 1Co 3:16; Gal. 4:6; Ep 4:30; Jn 7:39; 16:7). Both translations fit the preceding context well. God’s people who love the world have committed spiritual adultery against Him (Jas 4:4-note), but God (or His Spirit) jealously longs for their love (Jas 4:5). (James Expository Notes) Nystrom asks… What is the subject and what is the object of the verb “longs for” (epipothei)? The NIV has chosen to muddy the waters by conflating (bringing together, combining two readings of a text into a composite whole) two consecutive Greek terms, phthonon (“envy, jealousy”) and epipothei ("express strong desire for") (NIV = "the spirit he caused to live in us envies intensely"). It is best to treat phthonon as an adverb (“with envy, with jealousy, jealously”) and to see “God” as the subject and “the spirit” as the object of the verb. This leaves us with the following translation: “Out of jealousy he [God] longs for the spirit that he [God] made to live in us.” This is the interpretation chosen by the NRSV ("God yearns jealously for the spirit that he has made to dwell in us") (cf. NIV footnote = "that God jealously longs for the spirit that he made to live in us" or "that the Spirit he caused to live in us longs jealously"). Other renderings are, of course, possible and grammatically defensible. The subject could be the Holy Spirit, in which case the translation would be, “The Holy Spirit that he sent to live in us desires us for himself alone.” This, however, leaves us not distantly removed from where we find ourselves if God is the subject. In any case, the point is, plainly, that God desires with all of His heart for us to come home and to live with and in Him, for us to ask for His wisdom. Instead, we follow the wisdom of the world (cp Jas 3:15, 16, 17, Jas 4:4-note), whether knowingly or unwittingly, and by following that errant path we can never achieve what we truly seek. ((NIV Application Commentary, New Testament: James. David P. Nystrom, Page 227. Grand Rapids: Zondervan, 1997) (Bolding added) Donald Burdick also commenting on Jas 4:5 in the NIV adds that… there is good reason to believe that the translation given in the NIV footnote for the last part of the verse is correct, "that God jealously longs for the spirit that he made to live in us." This rendering fits the immediate context better than the NIV text, "that the spirit he caused to live in us tends toward envy." Jas 4:4-note, which is closely tied to Jas 4:5 by the conjunction "or," indicates that the believer who is a friend of the world is guilty of spiritual adultery. Although his love and devotion belong to God, he has fallen in love with the world. It is natural, therefore, to expect Jas 4:5 to speak of God's jealous longing for His people's love, rather than of their envious spirit. And there are OT passages that refer to God as jealously desiring the devotion of His people. Since there is no passage of which James 4:5 is a verbatim quotation, it is best to understand it as giving the gist of such passages as Ex 20:5 and Ex 34:14… It is much better… to translate pros phthonon epipothei as "longs jealously for." Thus, in Jas 4:4-note James has accused his readers of spiritual unfaithfulness. If they are not willing to accept this indictment, he asks in Jas 4:5 what they think about the OT passages dealing with God's jealous longing for His people. This is the significance of the introductory conjunction "or." Do they think Scripture speaks "without reason" or emptily? Of course they don't think this. Consequently, it is necessary to believe that friendship with the world is enmity toward God, and thus it is spiritual unfaithfulness. (Gaebelein, F, Editor: Expositor's Bible Commentary 6-Volume New Testament. Zondervan Publishing or Pradis = computer version) Warren

Tiago 4:7

Constable adds that Whereas God commands us to forsake the world (cp Ro 12:2-note, Jas 1:27-note) and deny the lusts of the flesh (1Pe 2:11-note) we should resist the devil. Satan’s desire is to get the Christian to doubt (cp Ge 3:1, 2, 3,4, 5), to deny, to disregard, and to disobey (Ge 3:6) what God has said. (Tom Constable's Expository Notes on the Bible) Despite the devil's deceptions, accusations, power, hatred and ferocity, we can successfully resist because God commands us to do so and His commands always include His empowerment. Be aware that although the devil is a defeated foe, he is also a persistent foe (prowls in 1Pe 5:8-note = continually on the prowl!). For example, Luke records that when the devil had finished every temptation (of Jesus), he departed from Him until (time phrase = ) an opportune time. (Lk 4:13). In his first epistle John has several passages that reinforce the truth that the believer can resist the devil I have written to you, fathers, because you know Him who has been from the beginning. I have written to you, young men, because you are strong, and the word of God abides in you, and you have overcome (nikao - come off victorious over) the evil one (the devil and his evil angels). (1Jn 2:14) Comment: These young men know sound doctrine and so are strong against sin and error because they have His Word in them and are enable to overcome the wiles of the devil, who makes havoc of spiritual children - Ephesians 4:14 -note You are from God, little children, and have overcome (be victorious over) them; because greater is He who is in you (the Spirit of Christ) than he who is in the world. (the spirit of the devil and his henchmen) (1Jn 4:4). Comment: The context speaks especially of false doctrine, which the Spirit of God will help the believer discern as error. We know that no one who is born of God sins; but He who was born of God keeps him and the evil one does not touch him. (1Jn 5:18, cp 1Jn 5:19) Comment: The word for touch means to lay hold of or to grasp in order to harm. Because the believer belongs to God, Satan must operate within God’s sovereignty and cannot function beyond what God allows, as taught for example in Job 2:5 (cp Job 1:6, 7, 8, 9, 10, 11, 12, 13). God protects His children and places definite limits on Satan’s influence or power! A word of caution is in order. A believer should never "discuss" things with the Devil or his minions. Eve made this mistake, and paid for it dearly (see Ge 3:1, 2, 3, 4, 5, 6, cp 1Ti 2:14). Take your stand on the Word and then you will be able to withstand his attack. Resist the temptation to try special formulas or words directed at the devil or his henchmen. Simply purpose to remain steadfast in the faith, continuing to live in accord with the truth of God’s Word . As the believer feeds on sound doctrine and obeys God’s truth, Satan is "resisted". Satan is the father of lies and the prince of darkness but God's Truth exposes the enemy's lies and His Light overpowers darkness. John records that the light shines in the darkness, and the darkness did not comprehend it (did not overpower it). (Jn 1:5) The devil is far more intelligent and powerful than we are, so we cannot resist him in the strength of the flesh (cp 2Co 10:3, 4, 5-note, Eph 6:11, 12, 13, 14, see note). Our example in combating Satan is the Lord Jesus who defeated the devil's temptations by citing appropriate passages from God's Word. For example when the tempter came and said to Him, "If You are the Son of God, command that these stones become bread." Jesus "answered and said, "It is written, 'MAN SHALL NOT LIVE ON BREAD ALONE, BUT ON EVERY WORD THAT PROCEEDS OUT OF THE MOUTH OF GOD (from Deut 8:3).'" (Mt 4:3, 4, cp Lk 4:4) The devil in fact is already a defeated foe for Jesus partook of (flesh and blood), that through death He might render powerless him who had the power of death, that is, the devil (He 2:14-note). However, for personal victory "against the schemes of the devil" in our present circumstances, we must "put on the whole armor of God" and then we are enabled by God's grace to stand firm (Ep 6:11-note) Thomas Manton offers several practical points on resisting the devil... a. Negatively. We must not fear him; the devil has no power to force us, but only the skill to persuade us. Distrustful fear gives him the advantage. We are to “resist him, standing firm in the faith” (1Pe 5:9-note). And again, we must not “give the devil a foothold” (Eph 4:27-note). Anger may make way for malice; and when the first thoughts of sin do not grieve us, the actual practice of them is not far off. b. Positively. We must demonstrate our resistance, partly by refusing to commune with him. Sometimes he must be checked simply by a rebuke and abomination. When the temptation tends to a direct withdrawal from obedience, for example, it is enough to say, “Get behind me, Satan” (Mt 16:23) and to chide the thought before it settles. Sometimes we must counter him with reasons and thoughts of grace. For example, when the temptation has taken any hold on the thoughts, and corruption rises up in defense of the suggestion, this is called “standing your ground” when the day of evil comes and extinguishing the flaming arrows of the evil one (Ephesians 6:13-18-note). The next thing is the way and means of maintaining this war by the graces of God’s Holy Spirit. I will mention the chief ways: a. Faith (1Pe 5:9, 10-note). You need faith, so that you may overcome mystically, by taking hold of the victory of Christ, and morally, so that you may reflect on the glorious rewards appointed for those who stand out in the course of trial and on the spiritual help that is at hand to encourage you in the fight. Faith is necessary in every way; it is called “the shield” (Eph 6:13-note). The shield covers the other parts of the armor; thus faith supports the other graces when they are assaulted—by getting help, by encouraging them, etc. b. Prayer. Never cope with a temptation alone, but try to bring God into the combat: “pray in the Spirit on all occasions” (Eph 6:18-note). I believe “Spirit” here means not the Holy Spirit, but the heart or soul; when you are assaulted, lift up your spirit in holy groans to God. c. Self-control (1Pe 5:8-note). We need to be watchful, to take heed of every worldly desire; and we need to be self-controlled too in the use of every support, every created thing, every activity. I think that by “self-controlled” the apostle means moderating our affections in worldly things, which is necessary for this purpose since all temptations are insinuated into our minds under the guise of pleasure, honor, profit, etc.; and so a heart drowned in the world is soon overcome. d. Watchfulness. Those with gunpowder natures need to take care not only of burning arrows but of the least sparks. God is soon offended; therefore we must go about “with fear and trembling” (Php 2:12-note). Our hearts are soon overcome; so we need to watch what comes in, lest it proves itself a temptation, and what goes out, lest it proves itself corrupt. We should keep looking for victory in the fight and for the fight in the victory. e. Sincerity. The apostle speaks of “the belt of truth” (Eph 6:14-note). A double-minded man is his own tempter, and unsettled souls simply invite Satan to make an alliance with their own doubts and anxieties. Such a mixture, like civil wars in a country, makes us prey. Either you must resist him or be taken captive by him; there is no middle course. Satan flatters the creatures; but the snares of sin will at length prove chains of darkness. We look at the trouble of resisting him, but the sweetness of victory will abundantly compensate for it. Usually we make the mistake of seeing how delightful sin is and what a nuisance it is to resist it, and so we create a trap for ourselves. The right comparison is between the fruit of sin and the fruit of victory. We have often experienced what it is to be overcome; let us now see how delightful victory will be. Nothing reveals the power and support of Christianity so much as the spiritual conflict. If people give in to temptations and commit sins without remorse, it is no wonder they are so cold and dead in religion or that they have such dim and doubtful evidence of heaven; they never tried the truth and power of grace. The spiritual combat and the victories of Christ are riddles and dreams to them. Satan is a foiled adversary; Christ has overcome him already. All that is required for victory is a strong “No.” Do not give him any further reply. To resist him, not to yield to him, is the only way to be rid of him. Christ has foiled the enemy, and he has put weapons into your hands so that you may foil him. He trod on this old serpent when his heel was struck on the cross (see Ge 3:15). Now he wants you to set your feet on his neck; “the God of peace will soon crush Satan under your feet” (Ro 16:20-note). You need not doubt his help; though Satan is an “accuser,” Christ is an “advocate.” The Spirit of God strengthens us against the suggestions of the evil spirit, and the good angels wait on us (Heb 1:14-note), just as much as the bad angels molest us. Do not fear being deserted; when you are in Satan’s hands, Satan is in God’s hands. Jesus Christ himself was tempted, and he knows what it is to be exposed to the rage of a cruel fiend; therefore “he is able to help those who are being tempted” (Heb 2:18-note; see also Heb 4:15-note). Those who have suffered with gallstones will sympathize with others who are wracked with pain and torture; Israel was a foreigner, so had to be kind to foreigners. Christ’s heart is made more tender by his own experience; since he grappled with Satan, he is full of compassion for all who are attacked by him. (A Practical Exposition of James) THE BEDEVILING DIABOLOS The devil - Why does James mention the devil at this juncture? How does the devil relate to the context? For one thing James had just described earthly wisdom which "is not that which comes down from above, but is earthly, natural, demonic" (James 3:15). Then in Jas 4:4-note he mentions friendship with the world, which would naturally equate with friendship with the devil because "the whole world lies in the power of the evil one" (1Jn 5:19). The world and the devil are always associated. This truth in James 4 (and the parallel passages in 1Pe 5:6, 7-note, 1Pe 5:8-note, 1Pe 5:9-note - Observe that humility is to precede engagement of the enemy just as we see in James 4) are vitally important in our ongoing, daily war against our mortal foe, the Devil. Paul pointed out that believers are not to be "ignorant of his schemes" so that no advantage would be taken of us by the Devil (cp 2Co 2:11 - see review of some of the Schemes of the devil) Later in Second Corinthians Paul reminded the saints that... though we walk in the flesh, we do not war according to the flesh, for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses. We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ. (2Cor 10:3, 4, 5-see notes) Devil (Latin diabolus) (1228) (diabolos from diá = through, between + ballo = to cast, throw) means a false accuser, slanderer (one who utters false charges or misrepresentations which defame and damage another’s reputation), backbiting (malicious comment about one not present), one given to malicious gossip or a calumniator (one who utters maliciously false statements, charges, or imputations about, this term imputes malice to the speaker and falsity to the assertions). Hiebert writes that the word diabolos pictures Satan as... "the slanderer" and gives a description of his principal activity. But James here simply thinks of him as God's enemy and does not stress that activity. In the Septuagint, this Greek term (diabolos) is used almost uniformly to render the Hebrew term Satan." But the articular (Ed: Definite article "the" precedes diabolos in Greek = to diabolo) designation, in the context, makes it unmistakable that James thinks of the devil, the chief power of evil, as a person. As God's inveterate enemy, he is constantly engaged in seeking to subvert the allegiance of God's people by leading them to self-centered and world-centered attitudes and activities. Satan is the prime and most perfect enemy of God, the beginner and finisher of all pride leading to apostasy from the Supreme, to whom all things should be submissive...He cannot lead a man into sin without the consent of the man's will. As long as a man's will is submissive to the control and guidance of the Holy Spirit, he can stand victorious against all the seductive arts of the devil. As a defeated foe Satan now has no power over the Christian except the power of seduction. But he is a persistent foe. When confronted with the sword of the Spirit he surely flees, but "he returns again and again, sometimes, immediately after the most shameful defeat." (Ibid) Diabolos is used 37 times in the NAS - Mt. 4:1, 5, 8, 11; 13:39; 25:41; Lk. 4:2, 3, 6, 13; 8:12; Jn. 6:70; 8:44; 13:2; Acts 10:38; 13:10; Ep 4:27; 6:11; 1Ti 3:6, 7, 11; 2Ti 2:26; 3:3; Titus 2:3; Heb 2:14; Jas 4:7; 1Pe 5:8; 1Jn 3:8, 10; Jude 1:9; Re 2:10; 12:9, 12; 20:2, 10) Diabolos is the noun form of the verb diaballō which describes not only those who bring a false charge against one, but also those who disseminate the truth concerning a man, and do so maliciously, insidiously and with hostility. Notice how the root words (diá = through + ballo = throw) picture what the devil does. He constantly throws between seeking to divide whether it be between a husband and wife, a child and parent, a church, etc. Resist his divisive, condemnatory accusations firm in your faith.

Tiago 4:10

Constable: All the Israelites were to humble their souls (fast) and refrain from work in preparation for this event. This self-affliction included spiritual humbling as well as going without food (cf. Isa 58:3). Fasting was an indication that the practitioner regarded his need to seek God as more pressing than his need to feed his body. It often accompanied prayer (cf. Ps 35:13). Refraining from work resulted from the same sense of priority. No human activity was necessary nor did God permit it in addition to the sacrifice that He provided to atone for sin. (Leviticus) (Bolding added) Leviticus 23:27 (Context: Instructions regarding the Day of Atonement, Yom Kippur) "On exactly the tenth day of this seventh month is the day of atonement; it shall be a holy convocation for you, and you shall humble (Heb = anah = to be bowed down, afflicted; Lxx = tapeinoo) your souls and present an offering by fire to the LORD… 29 "If there is any person who will not humble himself on this same day, he shall be cut off from his people… 32 "It is to be a Sabbath of complete rest to you, and you shall humble your souls; on the ninth of the month at evening, from evening until evening you shall keep your Sabbath." Ru 1:21 "I went out full, but the LORD has brought me back empty. Why do you call me Naomi, since the LORD has witnessed against me and the Almighty has afflicted (Heb = raa = done harm/calamity; Lxx = tapeinoo) me?" 1Sa 2:7 "The LORD makes poor and rich; He brings low (Heb = shaphel = to be or become low or abased; Lxx = tapeinoo = present tense = continually), He also exalts. 1Ki 8:35 (cp 2Chr 6:26) "When the heavens are shut up and there is no rain, because they have sinned against Thee, and they pray toward this place and confess Thy name and turn from their sin when Thou dost afflict (Heb = anah = to be bowed down, afflicted; Lxx = tapeinoo) them, 1Chr 4:10 Now Jabez called on the God of Israel, saying, "Oh that Thou wouldst bless me indeed, and enlarge my border, and that Thy hand might be with me, and that Thou wouldst keep me from harm, that it may not pain (Heb = atsab = hurt, pain, grieve; Lxx = tapeinoo) me!" And God granted him what he requested. 2Chr 28:19 For the LORD humbled (Heb = kana; Lxx = tapeinoo) Judah because of Ahaz king of Israel, for he had brought about a lack of restraint in Judah and was very unfaithful to the LORD. 2Chr 32:26 (Context = 2Chr 32:25 "his heart was proud" - Read the entire chapter for a better sense of the context of Hezekiah's pride 2Chr 32:1-33) However, Hezekiah humbled (Heb = kana; Lxx = tapeinoo) the pride (Heb = gobah = height, haughtiness, loftiness) of his heart, both he and the inhabitants of Jerusalem, so that the wrath of the LORD did not come on them in the days of Hezekiah. One of the most incredible Biblical records of someone humbling himself is evil King Manasseh… 2Chr 33:12 And when he was in distress, he entreated the LORD his God and humbled (Heb = kana; Lxx = tapeinoo) himself greatly before the God of his fathers. 13 When he prayed to Him, He was moved by his entreaty and heard his supplication, and brought him again to Jerusalem to his kingdom. Then Manasseh knew that the LORD was God. 2Chr 33:23 Moreover, he did not humble (Heb = kana; Lxx = tapeinoo) himself before the LORD as his father Manasseh had done, but Amon multiplied guilt. 2Chr 34:27 "Because your heart was tender and you humbled (Heb = kana; Lxx = tapeinoo) yourself before God, when you heard His words against this place and against its inhabitants, and because you humbled (Heb = kana; Lxx = tapeinoo) yourself before Me, tore your clothes, and wept before Me, I truly have heard you," declares the LORD. Ezra 8:21 Then I proclaimed a fast there at the river of Ahava, that we might humble (Heb = anah = to be bowed down, afflicted; Lxx = tapeinoo) ourselves before our God to seek from Him a safe journey for us, our little ones, and all our possessions. Comment: This passage was the text of John Robinson’s last sermon at Leiden before the Pilgrims sailed for the New World in 1620. Job 40:11 "Pour out the overflowings of your anger; And look on everyone who is proud, and make him low. Psalm 18:27ESV-note For you save a humble (tapeinos) people, but the haughty (proud) eyes you bring down (low) (Heb = shaphel = to be or become low or abased; Lxx = tapeinoo). Psalm 35:13-note But as for me, when they were sick, my clothing was sackcloth; I humbled my soul with fasting; and my prayer kept returning to my bosom. 14 I went about as though it were my friend or brother; I bowed down (Heb = shachach = bow down or crouch, Lxx = tapeinoo) mourning, as one who sorrows for a mother. Psalm 51:17-note The sacrifices of God are a broken spirit; A broken and a contrite (Heb = dakah; Lxx = tapeinoo) heart, O God, Thou wilt not despise Psalm 119:67-note Before I was afflicted (Heb = anah = to be bowed down, afflicted; Lxx = tapeinoo) I went astray, But now I keep Thy word. Psalm 119:71-note It is good for me that I was afflicted (Heb = anah = to be bowed down, afflicted; Lxx = tapeinoo), That I may learn Thy statutes. Psalm 119:107-note I am exceedingly afflicted (Heb = anah = to be bowed down, afflicted; Lxx = tapeinoo); Revive me, O LORD, according to Thy word. Phillip Brooks The true way to be humble, is not to stoop until you are smaller than yourself, but to stand at your real height against some higher nature. C. H. Spurgeon Let us be humble that we may not need to be humbled, but may be exalted by the grace of God. Ralph Martin observes that "humility before God is the only way to true joy. Humility—that state of total dependence on God—is foreign to “the world.” To seek to be exalted by the world is dangerous, as well as futile (Jas 1:9, 10, 11-note). But to humble oneself before God is to await his eschatological reversal and to look to him for his intervention (Luke 14:11). (Martin, R. P. Vol. 48: Word Biblical Commentary: James. Dallas: Word, Incorporated) Humility is a biblical, honest appraisal of ourselves. It means we come to relationships with a focus on others and not on ourselves. THOUGHT - Perhaps you are in a season of humbling. If so, take a moment, listen closely, and be encouraged by the words of this song by Robin Mark... All Is Well He lowers us to raise us So we can sing His praises Whatever is His way all is well He makes us rich and poor That we might trust Him more Whatever is His way all is well All my changes come from Him He who never changes I'm held firm in the grasp of the Rock of all the ages All is well with my soul He is God in control I know not all His plans But I know I'm in His hands He clothes us now then strips us Yet with His Word equips us Whatever is His way all is well And though our seasons change We still exalt His name Whatever is His way all is well THOMAS A KEMPIS: Having a Humble Opinion of Self EVERY man naturally desires knowledge; but what good is knowledge without fear of God? Indeed a humble rustic who serves God is better than a proud intellectual who neglects his soul to study the course of the stars. He who knows himself well becomes mean in his own eyes and is not happy when praised by men. If I knew all things in the world and had not charity, what would it profit me before God Who will judge me by my deeds? Shun too great a desire for knowledge, for in it there is much fretting and delusion. Intellectuals like to appear learned and to be called wise. Yet there are many things the knowledge of which does little or no good to the soul, and he who concerns himself about other things than those which lead to salvation is very unwise. Many words do not satisfy the soul; but a good life eases the mind and a clean conscience inspires great trust in God. The more you know and the better you understand, the more severely will you be judged, unless your life is also the more holy. Do not be proud, therefore, because of your learning or skill. Rather, fear because of the talent given you. If you think you know many things and understand them well enough, realize at the same time that there is much you do not know. Hence, do not affect wisdom, but admit your ignorance. Why prefer yourself to anyone else when many are more learned, more cultured than you? If you wish to learn and appreciate something worth while, then love to be unknown and considered as nothing. Truly to know and despise self is the best and most perfect counsel. To think of oneself as nothing, and always to think well and highly of others is the best and most perfect wisdom. Wherefore, if you see another sin openly or commit a serious crime, do not consider yourself better, for you do not know how long you can remain in good estate. All men are frail, but you must admit that none is more frail than yourself. One of the most touching Biblical illustrations of the principle of exaltation after humbling is the prodigal son who was humbled in a pig pen and returned home to his father (reflecting repentance, humility and submission) - “So he got up and came to his father. But while he was still a long way off, his father saw him and felt compassion for him, and ran and embraced him and kissed him. 21“And the son said to him, ‘Father, I have sinned against heaven and in your sight; I am no longer worthy to be called your son.’ 22“But the father said to his slaves, ‘Quickly bring out the best robe and put it on him, and put a ring on his hand and sandals on his feet; 23and bring the fattened calf, kill it, and let us eat and celebrate; 24for this son of mine was dead and has come to life again; he was lost and has been found.’ And they began to celebrate. (Lk 15:20-23+) Illustration - A man who had just been elected to the British Parliament brought his family to London and was giving them a tour of the city. When they entered Westminster Abbey, his eight-year-old daughter seemed awe-struck by the size and beauty of that magnificent structure. Her proud father, curious about what was going on in her mind, asked, "And what, my child, are you thinking about?" She replied, "Daddy, I was just thinking about how big you are in our house, but how small you look here!" Pride can creep into our lives without our awareness. From time to time it's good for us to be "cut down to size." We need to be reminded not to think of ourselves more highly than we ought to think. It's easy to become proud when we stay in our own circles of life. But when we are thrust into larger situations, with increased demands, pressures, and competition, we come to the shocking realization that "big fish in small ponds" shrink quickly in a large ocean. One thing that stands out in the Word of God is that the Lord despises the haughty. Under inspiration the psalmist said, "One who has a haughty look and a proud heart, him I will not endure" (Psalm 101:5-note) . And James said, "God resists the proud, but gives grace to the humble" (James 4:6). In the presence of the Lord - Note that the proper response to the Lord's presence is choosing humility, being willing to be humbled. A humble person lives his life knowing that God watches everything. Thomas Manton writes that… Duties are truly done when they are done as in God’s sight. Fear and reverence of God make the heart more sincere (see Jas 1:27 and 1Pe 3:21). “I obey your precepts and your statutes, for all my ways are known to you” (Ps 119:168); that was David’s motive. So then, in all duties of worship remember that you are before God; there is a broad and pure eye of glory fixed on you. You are dealing with God, who tells people his thoughts and who discerns your spirits better than you do yourselves. The right way to speak of this is described in Acts 10:33, “We are all here in the presence of God to listen to everything the Lord has commanded you to tell us.” We come to pray, to hear, to humble ourselves before God. The soul will have a double advantage from such thoughts: the work will be more spiritual, and more pure and upright. It will be more spiritual in that I am not to be humbled before man but before God. “Man looks at the outward appearance, but the Lord looks at the heart” (1Sa 16:7). Will this satisfy God? Is it the kind of fast he has chosen (Isaiah 58:5)? It will be more pure and upright in that whatever a person does to God, he will do it for God’s sake; religious duties will be performed for reasons of religion, not because they are customary or to join in what other people are doing, but for God and to God. The sight of God is a special help to humiliation. The soul becomes humble by the true knowledge of God and ourselves: “my eyes have seen you. Therefore I despise myself and repent in dust and ashes” (Job 42:5, 6). When Job had a glorious vision of God, he vanished into nothing in his own thoughts. The stars vanish when the sun rises, and our poor candle is so slight that it disappears when the glory of God rises in our thoughts. We see our lack in God’s fullness; the ocean makes us ashamed of our own little drop. We see our vileness in God’s majesty. What is the dust on the scales compared to a mountain, and our wickedness in comparison with God’s holiness? Elijah pulled his cloak over his face when God’s glory passed by him (1Ki 19:13). Similarly, Isaiah cried out, “Woe to me! … I am ruined! For I am a man of unclean lips” when God showed him his glory (Isa 6:5). Whenever God appeared to the faithful, men were filled with fear because of their own weakness and corruption. So then, this tells us how to be humble in our addresses to God: get as large and comprehensive an idea of him as you can; see his glory if you want to know your own baseness. People are feeble in duties because they have low thoughts of God. They offered the Lord a blemished animal because they did not consider he was a great King (Malachi 1:14). The elders who saw God in his glory “fell on their faces” (Revelation 11:16). (A Practical Exposition of James) Pastor Steven Cole agrees writing that "The key to developing biblical humility is in the phrase, in the presence of the Lord (Jas 4:10). Only those with hardened hearts could be proud in the presence of the Lord! The holy angels in His presence cover their faces (Isa 6:2). When Isaiah had his vision of the Lord, he was undone—personally shattered—and immediately aware of his own sinfulness (Isa. 6:5). When God portrayed the wonders of creation before Job, he had no further arguments against God. Instead, he said (Job 42:6), “I retract, and I repent in dust and ashes.” When the apostle John, who formerly had rested his head on Jesus’ chest, saw Him in His glory on the Isle of Patmos, he fell at His feet as a dead man (Rev 1:17-note). (Sermon) Pastor Phil Newton offers this insight on why one would humble themselves in God's presence - "Humble yourselves in the presence of the Lord, and He will exalt you." Why is this so? Consider the many times we see humility taking place in Scripture. It seems that there is a pattern of God's people recognizing the Lord's presence or something of his attributes, and then the response is humility (e.g., Isaiah, Joshua, David, Moses, Peter, John). (1) They caught a glimpse of God, as they had never had before; they saw and experienced something of the divine character before them. (2) Consequently, each responded by seeing his own weakness, unworthiness, and helplessness (Mt 5:3-note). This is the very opposite of the pastor from another generation of whom it was said he could "strut sitting down." So, think upon the Lord; get a clear view of your own selfishness with time, money, conversation, and interests; acknowledge God's worth above all. (Walking by Grace) Why is it so difficult to submit to God, to humble ourselves before Him? (1) Self-reliance and independence are strong cultural values.(2) The systems of advertising and entertainment promote our self-reliance and independence. (3) Humility is a trait discouraged and ridiculed in the media. (4) All of this reinforces our natural tendency toward selfishness. (from Life Application Bible Commentary – James) IN THE EYE OF THE OMNISCIENT GOD Presence (1799) (enopion from en = in + ops = the eye/see [cp optanomai = see, perceive with eyes, look at, implying not only the mere act of seeing but actual perception of what one sees]) means literally in sight, in front of, in the presence of. Being in sight. Before the face and thus the idea of face to face! Of doing something in someone’s presence. In the context of James 4:10, the humble person lives, as it were, in the eye of God! A sense of our own utter unworthiness in God's holy presence can only induce humility. What thou art in the sight of God, that thou truly art. -Thomas à Kempis Enopion can be summarized into three basic meanings 1) in front of, before, a position in a spatial sense, in the presence of (Lk 1:19; Acts 10:30, Rev 3:8, 7:15) 2) in the sight of, in the presence of (Lk 23:14, Jn 20:30, Acts 10:33, 1Ti 6:12, Re 3:5, 13:13) 3) in the opinion of, in the judgment of (Lk 16:15, 2Co 8:21)