5-Day Commentary Challenge - James 4Exemplo

   

THE ERROR OF ESTABLISHING WRONG PRIORITIES, 4:4–6

Having exposed the barrenness of selfish priorities, James issues a sharp rebuke to those who have wrong priorities. He bases his rebuke on two factors: one cannot be faithful to God and the world at the same time, for the two are diametrically opposed to each other (v. 4), and God through His Spirit indwelling the believer gives the necessary dynamic to follow through with the right priority of wholehearted devotion to God (vv. 5–6).

“You adulteresses” (some translations read “adulterers and adulteresses,”) comes as an abrupt rebuke to those who are making pleasures the chief end of life. Adultery is a common Old Testament figure of Israel’s unfaithfulness to God (Deut. 31:16; Ezek. 16; Hos. 9:1). To depart from the true God is expressed as spiritual adultery, a breaking of the marriage vows. Jesus spoke of “an evil and adulterous generation” (Matt. 12:39). Both God and the world are wooing the human heart. The longing for pleasure leads to disobedience and rejection of God. “Friendship” (philia) with the world has as a result enmity with God. Paul wrote of those who were “lovers of pleasure [philēdonoi] rather than lovers of God [philotheoi]” (2 Tim. 3:4). Jesus also taught concerning the incongruity of divided loyalties: “No servant can serve two masters; for either he will hate the one and love the other, or else he will be devoted to one and despise the other. You cannot serve God and wealth” (Luke 16:13). Neutrality is impossible. Either the mind is set on the flesh or on the Spirit (Rom. 8:5–8). The conclusion is clear. When one seeks the friendship of the world, the inevitable result is that he makes himself an enemy of God. The individual has made a deliberate choice to give allegiance to the world and its alluring pleasures. Abraham made the right choice and “he was called the friend [philos] of God” (2:23).

The next verses (vv. 5–6) give the scriptural support for what has just been said. Several problems of interpretation must be addressed. The first relates to the source of the seeming quotation: “He jealously desires the Spirit which He has made to dwell in us.” That statement is not found verbatim in the Old Testament, so several solutions have been proposed. One is that James is quoting some unknown Greek translation. Another solution is that the last half of verse 5 and the first half of verse 6 are parenthetical, and the actual citation is from Proverbs 3:34, quoted in the last half of verse 6. A third possibility is to interpret the first part of verse 5 as applying to what had preceded: Scripture was not spoken in vain that friendship with the world is enmity with God. That would mean that the last half of verse 5 is not a quotation, but rather a continuation of the argument. Yet another solution is that James is making an inexact citation, a paraphrase, of some Old Testament passage, such as Exodus 20:5. Still others have suggested that James is summarizing the thought of several Old Testament passages without intending to make a verbatim quotation (cf. Gen. 6:3, 6; Deut. 32:21; Isa. 63:8–16; Zech. 8:2). A simple solution, and perhaps the best, is to make verse 5 two independent sentences, the first a question and the second an affirmation: “Do you think that the Scripture speaks to no purpose? He jealously desires the Spirit which He has made to dwell in us.” That avoids the need to find a direct citation from the Old Testament. James tells his readers that Scripture does not speak in vain as it addresses the issue of friendship (v. 4), nor does it communicate in vain as it speaks to the issue that follows (vv. 5b–6). The question asked (v. 5a) should receive a negative reply: “No, Scripture does not speak to no purpose.” “No purpose” is literally “in vain.” The probing question is, “Does Scripture have an authoritative claim on our lives, or is it a hollow, empty claim?” The authority of Scripture is the issue at hand.

The second half of verse 5 also presents difficulties for the translator and the interpreter. Several matters must be clarified. First, the word “spirit” (pneuma) may refer either to the Holy Spirit or the human spirit. Second, that term may be either the subject or the object of the verb. Third, the phrase “jealously desires” may be used either in a good or a bad sense. And fourth, the manuscripts are divided on the verb “has made to dwell,” some reading simply “dwelleth”. The reading “has made to dwell” has better manuscript support and is followed by most modern translations. Assuming that is the correct reading, there are still several variations of translation possible.

1. “The Spirit which He [God] has made to dwell in us jealously desires”. In other words, the Holy Spirit given us by God longs for our undivided loyalty.

2. “The spirit which He [God] has made to dwell in us jeal- ously desires”. In this translation, man’s spirit, given him by God (Gen. 2:7; Isa. 42:5), desires evil things.

3. “He [God] jealously desires the Spirit which He has made to dwell in us”. Here one member of the Trinity is described as longing for another member. The Father’s love for the Son is often expressed; here it is the Father’s love for the Spirit.

4. “He [God] jealously desires the spirit which He has made dwell in us”. Somewhat similar to number one, this meaning expresses God’s longing for our spirit’s undivided loyalty.

Solutions number one or four seem the most likely; both two and three seem out of context. God is jealous for the loyalties of His people. Whether it is expressed as God’s being desirous for our spirit or as the indwelling Spirit’s being jealous for us, the effect is nearly identical. If the reference is to the Holy Spirit, and it seems it is, this is the only place in the epistle where He is mentioned. The yearning of the Spirit is in keeping with Paul’s description of the battle raging between the flesh and the Spirit (Gal. 5:17). The term “desires” suggests a strong, longing affection. “Jealously” can be used in either a good or a bad sense. If it is a bad sense, then we have man tending toward envy; but if in a good sense, God is desiring man and jealous for his affections. Scripture speaks of God as a jealous God (Ex. 20:5). He does not want to share our affection with the world. If that interpretation is correct, God’s Spirit is shown to be a jealous lover. He longs for our affection. Such an idea suits the context well. Some, however, feel that the context of verse 6 argues for solution two. The grace of God is yet “greater in comparison with the strength of the evil spirit in man.” God, being a jealous God, makes rigorous requirements of allegiance, but He also provides the necessary grace to give the demanded loyalty (v. 6). As the Spirit of God yearns for our undivided loyalty, while at the same time the allurements of the world seek our attention, God continues to give additional grace. In light of the preceding verses, the “he” may refer to either the Father, the giver of the Spirit, or to the Spirit Himself. Perhaps no clear distinction should be made. God has been mentioned as the generous giver of wisdom (1:5) and the one who provides every good and perfect gift, including salvation (1:17–18). Now He is portrayed as the giver of grace, the one who “gives grace to the humble.” To Paul He said, “My grace is sufficient for you” (2 Cor. 12:9). The comparative “greater” may mean “more and more grace” or “abundant grace.” Because it is comparative, there must be some point of comparison: greater grace than what? Perhaps it is grace greater than the power of evil (cf. v. 7). God has promised necessary grace in time of need (Heb. 4:16). Paul stated, “Where sin increased, grace abounded all the more” (Rom. 5:20). James continues with a quotation from Proverbs 3:34, “God is opposed to the proud, but gives grace to the humble” (cf. 1 Peter 5:5). The unexpressed subject of “says” is either Scripture (“it”), or God (“He”). The meaning is essentially the same. God is the author of Scripture, and for Scripture to speak is for God to speak. The one who defiantly rejects God’s rightful claim on his life, God will oppose; but to the one who humbly submits to His sovereignty, God will give grace. He will provide gracious forgiveness for the past and enablement for the future. In the context, the proud are those who are friends of this world, seeking the pleasures it has to offer. The humble are those who recognize their insufficiencies and give absolute allegiance to God. The quotation from Proverbs sets the stage for the commands that follow.