Jakobus 4:15 Kommentar

In this chapter we are directed to consider, I. Some causes of contention, besides those mentioned in the foregoing chapter, and to watch against them (Jam 4:1-5). II. We are taught to abandon the friendship of this world, so as to submit and subject ourselves entirely to God (Jam 4:4-10). III. All detraction and rash judgment of others are to be carefully avoided (Jam 4:11, Jam 4:12). IV. We must preserve a constant regard, and pay the utmost deference to the disposals of divine Providence (Jam 4:13 to the end).

INTRODUCTION TO JAMES 4 In this chapter the apostle gives the true cause of contentions and strifes; and cautions against intemperance, covetousness, pride, detraction, and vain confidence. Having, in the latter part of the preceding chapter, inveighed against strife and contention, he here shows from whence they spring, from a covetous desire of riches and honour; and which yet are not obtained, because they did not ask these things of God with submission to his will; or they asked with a wrong view, namely, to gratify their lusts, Jam 4:1 and he dissuades from such unlawful desires, partly because they were no other than adultery; and partly because indulging them was declaring themselves enemies of God, Jam 4:4 and he deters from pride, under the name of envy, proud men being generally envious; from the sense of the Scripture, which says, not in vain, that the spirit lusts unto it; and from the consequence of it, such as are proud being resisted by the Lord, when he gives more grace to humble ones, Jam 4:5 hence follow several exhortations, and various duties relating to humility; as to submit to God, and resist the devil, encouraged thereunto by this motive, he will flee, Jam 4:7, to draw nigh to God in a way of religious worship, who will draw nigh in a way of grace to his people; to purity of action, and of heart, or to that which is outward and inward, Jam 4:8 to be humbled, mourn, and weep, instead of joy and laughter, Jam 4:9 to lie low before the Lord, who will raise such up, Jam 4:10 and not to speak evil of anyone, since this is judging a brother; nay, a speaking evil of the law, and a judging of that; which is to invade the prerogative of God, the lawgiver, who is able to save, and to destroy; and therefore one man should not take upon him to judge another, Jam 4:11 and as another instance of great neglect of God, and his providence, and disrespect unto it, the apostle takes notice of a common practice among men, and even professors of religion, who resolve to go to such a place, and continue so long, and there make merchandise, and promise themselves success; not considering what frail short lived creatures they are, and how much all depends upon the will of God; and which they should consider, submit to, and be determined by, Jam 4:13 and he reproves them for their boastings and joy in them, as evil, Jam 4:16, and observes, that it is not enough to know what is right and good, unless it is done; and that such knowledge is but an aggravation of the evil of sin committed, Jam 4:17.

For that ye ought to say,.... Instead of saying we will go to such and such a place, and do this, and that, and the other thing, it should be said, if the Lord will, and we shall live, and do this and that; the last "and" is left out in the Vulgate Latin, Syriac, Arabic, and Ethiopic versions; and the passage rendered thus, "if the Lord will, and we shall live, we will do this": so that here are two conditions of doing anything; the one is, if it should be agreeable to the determining will and purpose of God, by which everything in the world comes to pass, and into which the wills of men should be resolved, and resigned; and the other is, if we should live, since life is so very uncertain and precarious: and the sense is, not that this exact form of words should be always used, but what is equivalent to them, or, at least, that there should be always a sense of these things upon the mind; and there should be a view to them in all resolutions, designs, and engagements: and since the words are so short and comprehensive, it might be proper for Christians to use themselves to such a way of speaking; upon all occasions; we find it used by the Apostle Paul frequently, as in Act 18:2, and even by Jews, Heathens, and Turks. It is a saying of Ben Syra, the Jew (p), "let a man never say he will do anything, before he says , "if God will"'' So Cyrus, king of Persia, when, under pretence of hunting, he designed an expedition into Armenia, upon which an hare started, and was caught by an eagle, said to his friends, this will be a good or prosperous hunting to us, , "if God will" (q). And very remarkable are the words of Socrates to Alcibiades, inquiring of him how he ought to speak; says Socrates, , "if God will" (r); and says he, in another place (s), "but I will do this, and come unto thee tomorrow, "if God will".'' And it is reported of the Turks (t), that they submit everything to the divine will; as the success of war, or a journey, or anything, even of the least moment, they desire to be done; and never promise themselves, or others, anything, but under this condition, "In Shallah", if God will. (p) Sentent. 11. (q) Xenophon. Cyropaed. l. 2. c. 25. (r) Plato in Aleibiade, p. 135. (s) Plato in Laches. (t) Smith de Moribus Turc. p. 74.

James is not trying to take away our freedom to decide, but he is showing us that it is not just what we want that matters. We need God’s grace to complement our efforts and ought to rely not on them but on God’s love for us. As it says in Proverbs: “Do not boast about tomorrow, for you do not know what a day may bring forth.”

for that you should say, If the Lord wills, and if we live, we will do this or that. But now you glory in your arrogance. All such rejoicing is wicked. Furthermore, having intercepted such speech by this example, it again returns from the perspective to what was following. For the whole particle is to be ordered in this way: Now you who say, "Today or tomorrow we will go to that city, and we will spend a year there, and we will trade and make a profit," for what you ought to say. If the Lord wills, and if we live, we will do this or that. "But now you glory in your arrogance." Since this was truly a consequence of the discourse, it does not do this, but after it interrupts the continuity of the discourse with an example, it subsequently adds what it intended, by portraying the thing and proving the vanity that lies beneath what distracts us regarding this world. It is to be understood in this way: "Glory in your arrogance." Who are you that do not know what will happen the next day? What is your life? etc. By saying, "What is your life?" it despises life, and by this, it paves the way with an example set against brittleness, thus it also adds an example, rendering this most solid. "Glory in your arrogance." The arrogant and arrogance are affections for non-sustaining things. Therefore, it is also called ἁλαζών, which means "living with the sea," that is, living with something unstable and lacking permanence.

Having interrupted the discourse midway with this comparison, he returns to it again and continues. Here is the connection: "Come now, you who say, 'Today or tomorrow we will go to such and such a city, spend a year there, and buy and sell and make a profit'" (Jas. 4:13)... "Instead you ought to say, 'If the Lord wills, we shall live and do this or that'" (Jas. 4:15). Having interrupted the connection of the discourse with the example by which the apostle wished to show more strikingly the vanity of worldly cares proceeding from pride, he then adds what was omitted. The course of the speech is this: "You, in your arrogance, boast." Who? "You who do not know what will happen tomorrow, for what is your life..." and so forth. With the words "what is your life?" he prepared for himself the way to this subtle precept; then he adds the instruction itself, doing so most appropriately.

The origin of wars and contentions, and the wretched lot of those who are engaged in them, Jam 4:1, Jam 4:2. Why so little heavenly good is obtained, Jam 4:3. The friendship of the world is enmity with God, Jam 4:4, Jam 4:5. God resists the proud, Jam 4:6. Men should submit to God, and pray, Jam 4:7, Jam 4:8. Should humble themselves, Jam 4:9, Jam 4:10. And not speak evil of each other, Jam 4:11, Jam 4:12. The impiety of those who consult not the will of God, and depend not on his providence, Jam 4:13-15. The sin of him who knows the will of God, and does not do it, Jam 4:16, Jam 4:17.

For that ye ought to say - Αντι τοι λεγειν ὑμας· Instead of saying, or instead of which ye should say, If the Lord will, we shall live - I think St. James had another example from the rabbins in view, which is produced by Drusius, Gregory, Cartwright, and Schoettgen, on this clause: "The bride went up to her chamber, not knowing what was to befall her there." On which there is this comment: "No man should ever say that he will do this or that, without the condition If God Will. A certain man said, 'To-morrow shall I sit with my bride in my chamber, and there shall rejoice with her.' To which some standing by said, אם גוזר השם im gozer hashshem, 'If the Lord will.' To which he answered, 'Whether the Lord will or not, to-morrow will I sit with my bride in my chamber.' He did so; he went with his bride into his chamber, and at night they lay down; but they both died, antequam illam cognosceret." It is not improbable that St. James refers to this case, as he uses the same phraseology. On this subject I shall quote another passage which I read when a schoolboy, and which even then taught me a lesson of caution and of respect for the providence of God. It may be found in Lucian, in the piece entitled, Χαρων, η επισκοπουντες, c. 6: Επι δειπνον, οιμαι, κληθεις ὑπο τινος των φιλων ες την ὑστεραιαν, μαλιστα ἡξω, εφη· και μεταξυ λεγοντος, απο του τεγους κεραμις επιπεσουσα, ουκ οιδ' ὁτου κινησαντος, απεκτεινεν αυτον· εγελασα ουν, ουκ επιτελεσαντος την ὑποσχεσιν. "A man was invited by one of his friends to come the next day to supper. I will certainly come, said he. In the mean time a tile fell from a house, I knew not who threw it, and killed him. I therefore laughed at him for not fulfilling his engagement." It is often said Fas est et ab hoste doceri, " we should learn even from our enemies." Take heed, Christian, that this heathen buffoon laugh thee not out of countenance.

AGAINST FIGHTINGS AND THEIR SOURCE; WORLDLY LUSTS; UNCHARITABLE JUDGMENTS, AND PRESUMPTUOUS RECKONING ON THE FUTURE. (Jam. 4:1-17) whence--The cause of quarrels is often sought in external circumstances, whereas internal lusts are the true origin. wars, &c.--contrasted with the "peace" of heavenly wisdom. "Fightings" are the active carrying on of "wars." The best authorities have a second "whence" before "fightings." Tumults marked the era before the destruction of Jerusalem when James wrote. He indirectly alludes to these. The members are the first seat of war; thence it passes to conflict between man and man, nation and nation. come they not, &c.--an appeal to their consciences. lusts--literally, "pleasures," that is, the lusts which prompt you to "desire" (see on Jam 4:2) pleasures; whence you seek self at the cost of your neighbor, and hence flow "fightings." that war--"campaign, as an army of soldiers encamped within" [ALFORD] the soul; tumultuously war against the interests of your fellow men, while lusting to advance self. But while warring thus against others they (without his knowledge) war against the soul of the man himself, and against the Spirit; therefore they must be "mortified" by the Christian.

Literally, "instead of your saying," &c. This refers to "ye that say" (Jam 4:13). we shall live--The best manuscripts read, "We shall both live and do," &c. The boasters spoke as if life, action, and the particular kind of action were in their power, whereas all three depend entirely on the will of the Lord.