Continuing his discussion of spiritual life, James speaks of humility as its unshakable foundation. Modern usage has completely distorted the meaning of this concept. Today, humility is most often understood as something between...
Continuing his discussion of spiritual life, James speaks of humility as its unshakable foundation. Modern usage has completely distorted the meaning of this concept. Today, humility is most often understood as something between nonresistance to evil and an indifferent fatalism: “freedom or captivity—it is all the same.” In religious circles, humility also implies a particular manner of behavior that would more accurately be called an affectation of humility: lowered eyes, a quiet voice, constrained movements…
Yet the biblical books mean nothing of the kind by humility. A meek or humble person may look very different indeed from a humble person as we understand the term today.
One might recall Moses, for example, who is called “the meekest of men” in the Book of Exodus. Clearly, humility in the Bible means neither indifference nor some special manner of behavior. It is plainly something else. If we look at Moses, for instance, or at other people whom the biblical writers call humble, it becomes clear what they all have in common and what precisely the Bible calls humility. Above all, each of them has surrendered himself entirely to God's will.
Outwardly, the lives of these people may differ greatly from one another, but none of them lived merely as he pleased. Of course, God forces no one to obey Him. He simply offers to take part in a person's life. The person is free. But if someone wants a full relationship with God, the simplest course is to place their life at the disposal of the One who gave it, and henceforth to act only with His knowledge.
Of course, God may well leave certain things to a person's discretion. But it matters that permission to act at one's own discretion should come from Him, not from oneself. In the apostle's words, not “we will go and do this,” but “if God wills, we will go and do this.” This is not a formality or an empty qualification.
Here two wills are brought into accord: God's and the human will. It is precisely this accord which, if it becomes complete, will in itself rule out all inner wavering and vacillation, let alone the inner division James calls double-mindedness. Otherwise, there is only futility, an illusion of life, attempts to reach a goal that never succeed, and surprise that God does not answer prayers or listen to requests. A semblance of life instead of real life. Outer darkness instead of the Kingdom.
4
4:1 From whence come wars and fightings - Quarrels and wars among you, quite opposite to this peace? Is it not from your pleasures - Your desires of earthly pleasures. Which war - Against your souls. In your members - Here is the first seat of the war.Hence proceeds the war of man with man, king with king, nation with nation.
4:2 Ye kill - In your heart, for "he that hateth his brother is a murderer." Ye fight and war - That is, furiously strive and contend. Ye ask not - And no marvel; for a man full of evil desire, of envy or hatred, cannot pray.
4:3 But if ye do ask, ye receive not, because ye ask amiss - That is, from a wrong motive.
4:4 Ye adulterers and adulteresses - Who have broken your faith with God, your rightful spouse. Know ye not that the friendship or love of the world - The desire of the flesh, the desire of the eye, and the pride of life, or courting the favour of worldly men, is enmity against God? Whosoever desireth to be a friend of the world - Whosoever seeks either the happiness or favour of it, does thereby constitute himself an enemy of God; and can he expect to obtain anything of him?
4:5 Do you think that the scripture saith in vain - Without good ground. St. James seems to refer to many, not any one particular scripture. The spirit of love that dwelleth in all believers lusteth against envy - Gal 5:17; is directly opposite to all those unloving temperswhich necessarily flow from the friendship of the world.
4:6 But he giveth greater grace - To all who shun those tempers. Therefore it - The scripture. Saith, God resisteth the proud - And pride is the great root of all unkind affections. Pro 3:34
4:7 Therefore by humbly submitting yourselves to God, resist the devil - The father of pride and envy.
4:8 Then draw nigh to God in prayer, and he will draw nigh unto you, will hear you; which that nothing may hinder, cleanse your hands - Cease from doing evil. And purify your hearts - From all spiritual adultery. Be no more double minded, vainly endeavouring to serve both God and mammon.
4:9 Be afflicted - For your past unfaithfulness to God.
4:11 Speak not evil one of another - This is a grand hinderance of peace. O who is sufficiently aware of it!He that speaketh evil of another does in effect speak evil of the law, which so strongly prohibits it. Thou art not a doer of the law, but a judge - Of it; thou settest thyself above, and as it were condemnest, it.
4:12 There is one lawgiver that is able - To execute the sentence he denounces. But who art thou - A poor, weak, dying worm.
4:13 Come now, ye that say - As peremptorily as if your life were in your own hands.
4:15 Instead of your saying - That is, whereas ye ought to say.
4:17 Therefore to him that knoweth to do good and doeth it not - That knows what is right, and does not practise it.To him it is sin - This knowledge does not prevent, but increase, his condemnation.