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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.

Therefore to him that knoweth to do good,.... This may regard not only the last particular of referring all things to the will of God, the sovereign disposer of life, and all events, which some might have the knowledge of in theory, though they did not practise according to it; but all the good things the apostle had exhorted to, and the contrary to which he had warned from, in this epistle; and suggests, that a Gnostic, or one that knows the will of God, in the several branches of it, revealed in his word, and doth it not, to him it is sin: it is a greater sin; it is an aggravated one; it is criminal in him that is ignorant of what is good, and does that which is evil, nor shall he escape punishment; but it is much more wicked in a man that knows what is right and good, and ought to be done, and does it not, but that which is evil, and his condemnation will be greater; see Luk 12:47. The omission of a known duty, as well as the commission of a known sin, is criminal. Next: James Chapter 5

James does not remove the power to do good, but he shows that it is not just a matter of one’s own will. To do good as we ought, we need the grace of God.

Does the one who does not know how to do good and does not do it commit a sin? He certainly does, but the one who knows what is good and does not do it sins more grievously.

All such rejoicing is wicked. To one therefore knowing to do good, and not doing it: to him it is sin. "All such rejoicing is wicked." James repeats the empty boasting that desires to arise from pride, and as if concluding his speech, he supposes that it is evil: if it is evil, it is certainly also from the Evil One. However, those who have been consecrated to the Lord through baptism should not receive any corruptions from the Evil One. He also infers this: Therefore, he who knows how to do right and does not do it is held by sin; he also rebukes false teachers. Do you dare to rebuke these things when you have not first acted rightly in them? "For blessed," he says, "is not he who has taught, but he who has both done and taught." (Matt. 5:17) For it is necessary that works precede the word, since the righteous proclaim the faith they have exhibited. "For whoever breaks one of these least commandments," says the Lord, "and teaches men so, that is, in vain, namely in those things in which he has not labored, shall be called least; but he who has both done and taught shall be called great." (Matt. 3:19) Since both God and man taught this doctrine which He had begun to practice first. It also seems to be the case that Paul says: "Let him who boasts, boast in the Lord;" (2 Cor. 10:17) that is, according to the Lord, using His example long before, and thus doing and teaching. For when David says: "My soul shall make its boast in the Lord," (Ps. 33:3) he says nothing other than that by walking according to the Lord's commandments, he is praised.

To him therefore who knows to do good and does not do it, it is sin. Throughout the text of this Epistle, the blessed James shows that those to whom he wrote had the knowledge of doing good, and had also learned the right faith, so that they had presumed they could become teachers to others, yet had not attained the perfection of works, or humility of mind, or even moderation of speech. Hence, he now among other words of reproof and exhortation greatly frightens them with this statement, that he who knows how to do good, and does not do what he knows, is said to have a greater sin than he who sins out of ignorance. Although he who sins in ignorance cannot be entirely free from guilt, for ignorance of good itself is not a small evil. Hence the Lord said: The servant who knew his master’s will, and did not prepare himself or do according to his will, shall be beaten with many stripes. But he who did not know, yet committed things deserving of stripes, shall be beaten with few (Luke 12).

He again takes up the subject of vain arrogance, which usually arises from pride, and as if concluding the discourse, says that boasting is evil. If it is evil, then it proceeds without doubt from the evil one. But those who through holy baptism have given themselves over to the Lord should not accept what is sown by the evil one. He adds also this: "to him who knows to do good and does not do it, to him it is sin" (Jas. 4:17). Again he admonishes the false teachers not to dare to teach what they themselves have not first practiced, for blessed, it is said, is not the one who teaches, but the one "who does and teaches" (Matt. 5:19), since deeds must precede words, by which the righteous man also proclaims the faith he manifests. For whoever, says the Lord, breaks one of these least commandments and teaches men so — that is, teaches that which he himself has not labored at — shall be called least... "but whoever does and teaches them, he shall be called great" (Matt. 5:19). Therefore the God-man Himself first began to do and then to teach (Acts 1:1). Such, in my opinion, is the thought also in these words: "He who glories, let him glory in the Lord" (1 Cor. 1:31) — that is, as one like the Lord, having in Him a teacher and example. Similarly, David says: "In the Lord shall my soul boast" ("My soul shall make its boast in the Lord") (Ps. 34:2) — saying nothing other than this: I would wish to boast in that I walk according to the commandments of the Lord.

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.

To him that knoweth to do good - As if he had said: After this warning none of you can plead ignorance; if, therefore, any of you shall be found to act their ungodly part, not acknowledging the Divine providence, the uncertainty of life, and the necessity of standing every moment prepared to meet God - as you will have the greater sin, you will infallibly get the greater punishment. This may be applied to all who know better than they act. He who does not the Master's will because he does not know it, will be beaten with few stripes; but he who knows it and does not do it, shall be beaten with many; Luk 12:47, Luk 12:48. St. James may have the Christians in view who were converted from Judaism to Christianity. They had much more light and religious knowledge than the Jews had; and God would require a proportionable improvement from them. 1. Saady, a celebrated Persian poet, in his Gulistan, gives us a remarkable example of this going from city to city to buy and sell, and get gain. "I knew," says he, "a merchant who used to travel with a hundred camels laden with merchandise, and who had forty slaves in his employ. This person took me one day to his warehouse, and entertained me a long time with conversation good for nothing. 'I have,' said he, 'such a partner in Turquestan; such and such property in India; a bond for so much cash in such a province; a security for such another sum.' Then, changing the subject, he said, 'I purpose to go and settle at Alexandria, because the air of that city is salubrious.' Correcting himself, he said, 'No, I will not go to Alexandria; the African sea (the Mediterranean) is too dangerous. But I will make another voyage; and after that I will retire into some quiet corner of the world, and give up a mercantile life.' I asked him (says Saady) what voyage he intended to make. He answered, 'I intend to take brimstone to Persia and China, where I am informed it brings a good price; from China I shall take porcelain to Greece; from Greece I shall take gold tissue to India; from India I shall carry steel to Haleb (Aleppo); from Haleb I shall carry glass to Yemen (Arabia Felix); and from Yemen I shall carry printed goods to Persia. When this is accomplished I shall bid farewell to the mercantile life, which requires so many troublesome journeys, and spend the rest of my life in a shop.' He said so much on this subject, till at last he wearied himself with talking; then turning to me he said, 'I entreat thee, Saady, to relate to me something of what thou hast seen and heard in thy travels.' I answered, Hast thou never heard what a traveler said, who fell from his camel in the desert of Joor? Two things only can fill the eye of a covetous man - contentment, or the earth that is cast on him when laid in his grave." This is an instructive story, and is taken from real life. In this very way, to those same places and with the above specified goods, trade is carried on to this day in the Levant. And often the same person takes all these journeys, and even more. We learn also from it that a covetous man is restless and unhappy, and that to avarice there are no bounds. This account properly illustrates that to which St. James refers: To-day or to-morrow we will go into such a city, and continue there a year, and buy and sell, and get gain. 2. Providence is God's government of the world; he who properly trusts in Divine providence trusts in God; and he who expects God's direction and help must walk uprightly before him; for it is absurd to expect God to be our friend if we continue to be his enemy. 3. That man walks most safely who has the least confidence in himself. True magnanimity keeps God continually in view. He appoints it its work, and furnishes discretion and power; and its chief excellence consists in being a resolute worker together with him. Pride ever sinks where humility swims; for that man who abases himself God will exalt. To know that we are dependent creatures is well; to feel it, and to act suitably, is still better.

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.

The general principle illustrated by the particular example just discussed is here stated: knowledge without practice is imputed to a man as great and presumptuous sin. James reverts to the principle with which he started. Nothing more injures the soul than wasted impressions. Feelings exhaust themselves and evaporate, if not embodied in practice. As we will not act except we feel, so if we will not act out our feelings, we shall soon cease to feel. Next: James Chapter 5