Tiago 4
Albert Barnes · Citado em PreceptAustin
Tiago 4
Barnes on murder - The correct reading undoubtedly is, ye kill. This expression is probably to be taken in the sense of having a murderous disposition, or to stering a brutal and murderous spirit. it is not exactly that they killed or committed murder previous to ‘desiring to have,’ but that they had such a covetous desire of the possessions of others as to produce a murderous and bloody temper. The spirit of murder was at the bottom of the whole; or there was such a desire of the possessions of others as to lead to the commission of this crime. R C H
Tiago 4
Barnes - In James 3:13-18 the apostle had contrasted the wisdom which is from above with that which is from beneath. The former is peaceable, pure, and gentle, leading to universal kindness and order; the latter earthly, sensual, and devilish. The points suggested in this chapter grow directly out of the remarks made there, and are designed to show the effect of the "wisdom which descendeth not from above," as evinced in the spirit of this world, and thus by contrast to show the value of true wisdom.... Accordingly, the apostle illustrates the effects of the wisdom of this world, or the spirit of this world, by showing what it produces, or what they do who are under its influence. R C H
Tiago 4:4
Barnes comments that the phrase makes himself an enemy of God... is a most solemn declaration, and one of fearful import in its bearing on many who are members of the church. It settles the point that any one, no matter what his professions, who is characteristically a friend of the world, cannot be a true Christian. In regard to the meaning of this important verse, then, it may be remarked, (1) that there is a sense in which the love of this world, or of the physical universe, is not wrong. That kind of love for it as the work of God, which perceives the evidence of His wisdom and goodness and power in the various objects of beauty, usefulness, and grandeur, spread around us, is not evil. The world as such-- the physical structure of the earth, of the mountains, forests, flowers, seas, lakes, and vales--is full of illustrations of the Divine character and it cannot be wrong to contemplate those things with interest, or with warm affection toward their Creator. (2) When that world, however, becomes our portion; when we study it only as a matter of science, without "looking through nature up to nature's God.;" when we seek the wealth which it has to confer, or endeavor to appropriate as our supreme portion its lands, its minerals, its fruits (Ponder Jesus' parable in Lk 12:16, 17, 18, 19, 20, 21); when we are satisfied with what it yields, and when in the possession or pursuit of these things, our thoughts never rise to God; and when we partake of the spirit which rules in the hearts of those who avowedly seek this world as their portion (Ponder Jesus' questions Mk 8:36, 37), though we profess religion, then the love of the world becomes evil, and comes in direct conflict with the spirit of true religion. (3) The statement in this verse is, therefore, one of most fearful import for many professors of religion (Titus 1:16+). There are many in the church who, so far as human judgment can go, are characteristically lovers of the world. This is shown (a) by their conformity to it in all in which the world is distinguished from the church as such; (b) in their seeking the friendship of the world, or their finding their friends there rather than among Christians; (c) in preferring the amusements of the world to the scenes where spiritually-minded Christians find their chief happiness; (d) in pursuing the same pleasures that the people of the world do, with the same expense, the same extravagance, the same luxury; (e) in making their worldly interests the great object of living, and everything else subordinate to that. This spirit exists in all cases where no worldly interest is sacrificed for religion; where everything that religion peculiarly requires is sacrificed for the world. If this be so, then there are many professing Christians who are the "enemies of God." See (Php 3:18). They have never known what is true friendship for Him, and by their lives they show that they can be ranked only among His foes. It becomes every professing Christian, therefore, to examine himself with the deepest earnestness to determine whether he is characteristically a friend of the world or of God; whether he is living for this life only, or is animated by the high and pure principles of those who are the friends of God. The great Searcher of hearts cannot be deceived, and soon our appropriate place will be assigned us, and our final Judge will determine to which class of the two great divisions of the human family we belong--to those who are the friends of the world, or to those who are the friends of God. (Ibid) Kistemaker writes... A friend of God who endures the enmity of the world can always take comfort in the words of the sixteenth-century reformer John Knox, who said, “A man with God on his side is always in the majority.” But the person who meets God as his enemy stands alone, for the world cannot help him. The author of Hebrews concludes, “It is a dreadful thing to fall into the hands of the living God” (He 10:31). (Ibid) Don't Court the World by Theodore Epp James 4:4-7 - Consider the accusation of James concerning the illicit love affair with the world as stated in the following paraphrase: "You [are like] unfaithful wives [having illicit love affairs with the world and breaking your marriage vow to God]! Do you not know that being the world's friend is being God's enemy? So whoever chooses to be a friend of the world takes his stand as an enemy of God." (James 4:4, Amplified Bible). Being a friend of the world indicates that the person agrees with the values of the world system. The Old Testament Prophet Amos asked, "Can two walk together, except they be agreed?" (Amos 3:3). The believer who is able to be in agreement with this evil world system is woefully out of fellowship with Almighty God, who saved him from the penalty and power of sin. If a person has a consistently worldly life-style, it is a clear signal that he has never trusted Jesus Christ as his personal Saviour. On the other hand, there are believers who are out of fellowship with the Lord and who are worldly for a time. Perhaps this is because many want Christ as Saviour but not as Lord. They want the assurance and peace of knowing that they are saved from eternal condemnation, but they also want to live to please themselves rather than letting Christ be the Master of their lives."Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him" (1 John 2:15). (Back to the Bible) Disloyalty - Suppose that in a certain community lives a man and his wife who love each other very much. Across the street lives a man who develops a hatred for the woman’s husband. One night he invades their home and kills him. Although he is arrested, a loophole in the law allows him to escape punishment, and he is released to return to the community. Now imagine that in a few short weeks you see the widow and her husband’s murderer walking down the street together. Her hand is slipped into his arm and she looks smilingly into his face. She says to him, “I’m so happy.” What would you say about a woman like that? Surely you would brand her as disloyal to her husband’s memory and unworthy to bear his name. Lehman Strauss comments that... It is in a deep exercise of my own soul that I speak frankly to you about worldliness. Face the facts with me! The adultery of the Church to her Lord is worldliness. I am not now thinking of those things frowned upon by most Christians, as drinking alcoholic beverages, gambling, smoking, sex, show business, and the like. Rather does my mind go out to those things which make up "the world" of most believers in Christ, things which are not harmful in themselves, but which come between your own soul and your fellowship with God in prayer and the study of the Holy Scriptures. There are those who confess Christ as Saviour and who, like Demas, forsake the Saviour and the saints "having loved this present world" (2Ti 4:10+), or who, like Peter, follow "afar off" (Luke 22:54). When Jesus calls men to follow Him He does not expect them to turn back ever. But alas! Some of you who one day made a decision to follow the Son of God could not resist the after appeal of the world. You went back, didn't you? Your business, your house, your automobile, or something else, took your affections, and your Saviour was crowded out. Such is worldliness. It is impossible to walk in spiritual fellowship with God, at the same time following the world. "Love not the world, neither the things that are in the world. Exactly who has our fondest affection? Is it God or the world? With weeping, Paul reminded the brethren at Philippi that among them were "enemies of the cross of Christ... who mind earthly things" (Php 3:17, 18, 19+). Minding earthly things, earthly possessions, earthly pleasures, earthly recognition, is worldly. "Set your affection on things above, not on things on the earth" (Col 3:2+). Charles Brown draws our attention to that grand old hymn of Isaac Watts, "Am I a Soldier of the Cross?" In the third stanza he raises the question of our relation to this world, "Is this vile world a friend to grace, To help me on to God?" I feel certain that every Bible-believing child of God can answer the question of this hymn with an emphatic "No." (Lehman Strauss – James, Your Brother: Studies in the Epistle of James) Puritan writer Richard Baxter in his chapter Hindrances to a Heavenly Life on Earth...reminds us that AN EARTHLY MIND is another hindrance to be avoided. When the heavenly believer is rejoicing in hope of the glory to come, perhaps you are blessing yourself with thoughts of worldly prosperity. You are rejoicing in hopes of earthly success. When he is comforting his soul with the views of Christ, of angels and saints, with whom he shall live forever; you are comforting yourself with your money, and in thinking of the advancement of your family. Your earthly mind may coexist with church membership and formal religious activities, but it cannot coexist with heavenly contemplation. Keep worldly matters as loose as a light jacket, that you may take it off whenever you can; but let God and heaven be next to your heart. Ever remember, that "the friendship of the world is enmity with God. Whoever therefore will be a friend of the world is the enemy of God" (James 4:4). "Love not the world, neither the things that are in the world. If any man loves the world, the love of the Father is not in him" (1John 2:15). This is plain speaking, and happy is he who faithfully receives it. (THE SAINTS EVERLASTING REST) **Dabble (see above comments on "hostility") = Literally, to dip a little or often; to paddle, splash, or play in or as if in water; to deal with frivolously or superficially; to involve oneself superficially, casually or intermittently especially in a secondary activity or interest; to tamper; to touch here and there; to dally, to dip into, to tinker, to trifle. I like what Thomas Guthrie wrote... If you find yourself loving any pleasure better than your prayers, any book better than the Bible, any house better than the house of God, any table better than the Lord's table, any person better than Christ, any indulgence better than the hope of heaven—take alarm! John Calvin had it right when he said... The mind of a Christian ought not to be filled with thoughts of earthly things, or find satisfaction in them, for we ought to be living as if we might have to leave this world at any moment. THE ANTITHESIS OF FRIENDSHIP WITH THE WORLD Instead of friendship with the world, the heavenly minded believer should continually (only possible as he or she is motivated and enabled by the Holy Spirit, - memorize Php 2:13NLT+ which makes Php 2:12+ possible!) be choosing to separate from the world as the following passages (among many) instruct... 2 Ti 2:21+ Therefore, if anyone cleanses himself from these things, he will be a vessel for honor, sanctified, useful to the Master, prepared for every good work. 22 Now flee from youthful lusts and pursue righteousness, faith, love and peace, with those who call on the Lord from a pure heart. 2 Cor 6:14 Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness? 15 Or what harmony has Christ with Belial, or what has a believer in common with an unbeliever? 16 Or what agreement has the temple of God with idols? For we are the temple of the living God; just as God said, "I will dwell in them and walk among them; And I will be their God , and they shall be my people. 17 "Therefore, come out from their midst and be separate," says the Lord. "And do not touch what is unclean; And I will welcome you. 18 "And I will be a father to you, And you shall be sons and daughters to Me," Says the Lord Almighty. 2 Cor 7:1note Therefore, having these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God. James 4:4-7 DON'T COURT THE WORLD - Theodore Epp Consider the accusation of James concerning the illicit love affair with the world as stated in the following paraphrase: "You [are like] unfaithful wives [having illicit love affairs with the world and breaking your marriage vow to God]! Do you not know that being the world's friend is being God's enemy? So whoever chooses to be a friend of the world takes his stand as an enemy of God."(James 4:4, Amplified Bible). Being a friend of the world indicates that the person agrees with the values of the world system. The Old Testament Prophet Amos asked, "Can two walk together, except they be agreed?" (Amos 3:3). The believer who is able to be in agreement with this evil world system is woefully out of fellowship with Almighty God, who saved him from the penalty and power of sin. If a person has a consistently worldly life-style, it is a clear signal that he has never trusted Jesus Christ as his personal Saviour. On the other hand, there are believers who are out of fellowship with the Lord and who are worldly for a time. Perhaps this is because many want Christ as Saviour but not as Lord. They want the assurance and peace of knowing that they are saved from eternal condemnation, but they also want to live to please themselves rather than letting Christ be the Master of their lives. "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him" (1 John 2:15+).
Tiago 4:4
Barnes - The term world here is to be understood not of the physical world as God made it, for we could not well speak of the "friendship" of that, but of the community, or people, called "the world," in contradistinction from the people of God. Compare Jn 12:31; 1Co 1:20; 1Co 3:19; Gal 4:3; Col 2:8+. The friendship of the world is the love of that world; of the maxims which govern it, the principles which reign there, the ends that are sought, the amusements and gratifications which characterize it as distinguished from the church of God. It consists in setting our hearts on those things (contrast Paul's commands in the present imperative = Col 3:1+, Col 3:2+); in conforming to them (contrast Peter's instruction in 1Pe 1:14+) in making them the object of our pursuit (cp Demas - 2Ti 4:10+) with the same spirit with which they are sought by those who make no pretensions to religion. See [Ro 12:2+]. (Albert Barnes. Barnes NT Commentary) It is notable that James' strong warning is interpreted differently by evangelical commentaries, as emphasized by the following examples... John
Tiago 4:4
Barnes observes that we are at enmity with God "since that world is arrayed against Him. It neither obeys His laws, submits to His claims, nor seeks to honor Him (cp Ro 1:20, 21+). To love that world is, therefore, to be arrayed against God; and the spirit which would lead us to this is, in fact, a spirit of hostility to God. (Ibid) Thomas Watson put it this way - He that is in love with the world will be out of love with the cross. Paul paints the pitiable picture of every person born into Adam (for ALL born are born into Adam! Into his sin, and into the death sin brings = Ro 5:12+), emerging even from the womb as creations/creatures alienated against their Creator (cp Ps 58:3+ where "estranged" = LXX = alienated = apallotrioo as in Col 1:21 below!) until we by grace through faith are born again and made spiritually alive Christ (1Co 15:22, Ro 5:17, 18, 19+)... For if while we were enemies (echthros), we were reconciled (katallasso) to God through the death of His Son, much more, having been reconciled, we shall be saved (sozo) by His life. of God (Ro 5:10+, cp "ungodly" [asebes] Ro 5:6) James had earlier addressed a similar topic when he discussed the danger of double mindedness ("two souls") But let him ask in faith without any doubting, for the one who doubts is like the surf of the sea driven and tossed by the wind. For let not that man expect that he will receive anything from the Lord, being a double-minded man (dipsuchos), unstable in all his ways. (Jas 1:6+, Jas 1:7, 8+) In a parallel passage in Romans Paul alludes to the double minded mindset that vividly pictures the incongruity and incompatibility of being in the World and drawing near to God... For those who are according to the flesh set their minds on the things of the flesh, but those who are according to the Spirit, the things of the Spirit. 6 For the mind set on the flesh is death, but the mind set on the Spirit is life and peace, 7 because the mind set on the flesh is hostile (echthra) toward God; for it does not subject itself to the law of God, for it is not even able to do so; 8 and those who are in the flesh (absolutely) cannot please God. (Romans 8:5+, Ro 8:6, 7, 8+) And although you were formerly alienated (apallotrioo) and hostile (echthros) in mind, engaged in evil deeds, yet He has now reconciled (apokatallasso) you in His fleshly body through death, in order to present you before Him holy (hagios) and blameless (amomos) and beyond reproach (anegkletos) (Col 1:21, 22+) As noted above the Greek word aion [word study] is somewhat synonymous with kosmos., especially the meaning of aion which describes the popular culture and manner of thinking that is in rebellion against God and which will try to conform us to its ungodly pattern. Keeping that thought in mind it is instructive to observe Paul's use of "world" (aion) in his last written communication (last words are always important words to hear and heed!)... Demas, having loved (agapao) this present world, has deserted me and gone to Thessalonica; Crescens has gone to Galatia, Titus to Dalmatia. (2Ti 4:10+) As Spurgeon once said "He who has the smile of the ungodly must look for the frown of God." NEW NAVE'S TOPIC WORLDLINESS WORLDLINESS. 1 Sam. 8:19, 20; Job 20:4–29; Job 21:11–15; Psa. 49:16, 17, 18; Psa. 73:2–22; Prov. 14:12, 13; Prov. 15:21; Prov. 21:17; Prov. 23:20, 21; Prov. 27:1, 7; Eccl. 1:8; Eccl. 2:1–12; Eccl. 6:11, 12; Eccl. 8:15, 16, 17; Eccl. 10:19; Eccl. 11:9,10; Isa. 22:12, 13; Isa. 24:7, 8, 9, 10, 11; Isa. 28:4; Isa. 32:9, 10, 11; Isa. 47:7, 8, 9; Hos. 9:1, 11, 13; Amos 6:3, 4, 5, 6, 7; Amos 8:10; Mic. 2:10; Mic 6:14; Hag. 1:6; Mt. 6:25–34; Mt 10:39 Mt 16:25; Mk 8:35; Lk 17:33; Jn 12:25. Mt. 16:26 Mk 8:36, 37. Mt. 18:1, 2, 3, 4 Luke 9:46, 47, 48; Mark 9:33, 34, 35, 36. Mt. 24:38, 39 Lk 17:26, 27, 28, 29. Lk 8:14 Mt. 13:22; Mark 4:19. Luke 12:19; Lk 14:17–24 Mt. 22:2–6. Lk 16:1–13, 19-25; Luke 21:34; John 5:44; John 12:43; John 15:19; Rom. 12:2; 1 Cor. 7:29–31; 1 Cor. 10:6; 1 Cor. 15:32; Phil. 3:18, 19; Col. 3:2, 5; 1 Tim. 5:6; 2 Tim. 2:4, 22; 2 Tim. 3:2–7; Titus 2:12; Titus 3:3; Heb. 11:24–26; Jas. 2:1–4; Jas. 4:4, 9; Jas. 5:5; 1 Pet. 1:14, 24; 1 Pet. 2:11; 1 Pet. 4:3, 4; 2 Pet. 2:12–15, 18; 1 John 2:15–17; Jude 11–13, 16, 19 See Amusements and Worldly Pleasures; Carnal Mindedness; Greed; Pleasures; Riches. Instances of: Esau, Gen. 25:30–34; Heb. 12:16. Jacob, Gen. 25:31–34, 27:36, 30:37-43. Judah, Gen. 37:26, 27. Israelites, Num. 11:33, 34; Psa. 78:18, 29, 30, 31. Balaam, 2 Pet. 2:15; Jude 11, with Nu22:1ff, 23:1ff, 24:1ff. Eli’s sons, 1 Sam. 2:12–17. Gehazi, 2 Kin. 5:21–27. Herod, Matt. 14:6, 7. Cretians, Titus 1:12. Hostility (2189) (echthra [word study] from echthros = speaks of an enemy in an active sense, of one who is hostile to another) is a noun which means enmity (positive deep-rooted, irreconcilable hatred which may be open or concealed). It means hatred (feeling of intense dislike or aversion). Given the context of James 4:4, it is quite fitting that echthra is the exact antithesis of friendship. Here are a list of synonyms for hostility and as you read them, remember that they "define" your and my attitude when we "cozy up" to God's enemy, the World- abhorrence, animosity, animus, antagonism, antipathy, aversion, bad blood, detestation, enmity, hatred, ill will, malevolence, malice, opposition, resentment, unfriendliness. Antonyms -- agreement, amity, approval, congeniality, cordiality, friendliness, goodwill, sympathy. THOUGHT - Beloved, does not even taking a moment to ponder this horrid list cause you to desire to determine to be diligent to keep yourself unspotted, unstained and uncontaminated by the vile abominations proffered (presented for acceptance) to us by this present evil age (world)?! (Jas 1:27+) (May God's Spirit make it so for each one who reads these words - Php 2:13NLT+) In its essence echthra is the opposite of love. It describes being the enemy of another and here in James the enemy is God Himself. At its core sin is rebellion and every sinner is a rebel against God and lives in overt hostility to Him (whether overtly or covertly). If any proof were needed as to the hostility or enmity of sinners against God, it is clearly demonstrated in the crucifixion of the sinless Lamb of God, the Lord Jesus Christ. Echthra describes the extreme negative attitude which is the opposite of love and friendship and from which hostile words and acts flow. It is the inner source ("the root") rather than the acts ("the fruit") themselves on which the word echthra focuses. Paul uses echthros in Romans 8 stating that... the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so (Ro 8:7+) Hodge commenting on Ro 8:7 notes that hostility or... Enmity towards God has its necessary consequence: subjection to the enmity of God. The apostle’s immediate purpose is to show that to have one’s mind controlled by the sinful nature is death. This must be the case, as it is enmity towards God. But those who hate God are the objects of His displeasure; and to be the objects of the wrath of God is perdition. Surely, then, to have one’s mind controlled by the sinful nature is death (Ro 8:6). (Hodge, Charles: Commentary on Romans. Ages Classic Commentaries) TDNT says that echthra... “Hatred,” “hostility” is a disposition, objective opposition, and actual conflict. In the LXX canon the word mostly denotes individual hostility, in the apocrypha national enmity. In the NT hatred is one of the works of the flesh in Gal. 5:20 (cf. Herod and Pilate in Lk. 23:12). Christ, however, has broken down the wall of human hostility (Eph. 2:14). The carnal mind means enmity against God (Rom. 8:7; cf. Jas 4:4). (Kittel, G., Friedrich, G., & Bromiley, G. W. Theological Dictionary of the New Testament. Eerdmans) Larry Richards writes that... Echthra is translated "hostility" and "hatred." These words describe that extreme negative attitude that is the opposite of love and friendship. The NT views this attitude as the source from which hostile acts flow. It is the inner source rather than the acts themselves that are focused on. (Richards, L O: Expository Dictionary of Bible Words: Regency) One of the most famous uses of echthra is in Genesis 3 where God tells Satan... And I will put enmity (echthra) Between you and the woman, And between your seed and her seed; He shall bruise you on the head, And you shall bruise him on the heel." (Ge 3:15) Echthra existed between Herod Antipas and Pilate, but as a result of their common action against Jesus this turned into friendship. Now Herod and Pilate became friends with one another that very day; for before they had been at enmity with each other. (Lk. 23:12) Paul explains that enmity is one of the rotten fruits of the flesh... Now the deeds of the flesh are evident, which are: immorality, impurity, sensuality, idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions (Gal 5:19-20) Christ our Peace made Jew and Gentile one... by abolishing in His flesh the enmity, which is the Law of commandments contained in ordinances, that in Himself He might make the two into one new man, thus establishing peace, and might reconcile them both in one body to God through the cross, by it having put to death the enmity. (Eph 2:15-16) Thomas Manton comments that... When you begin to please the world, you wage war against heaven and openly defy the Lord of hosts. The love of God and care to obey Him is abated just so much as the world prevails in you. There is a similar expression in Ro 8:7 (+), “the sinful mind is hostile to God.” In this way the world not only withdraws the heart from God but opposes Him. It is hard for someone to serve two masters, even if they think alike. But God and the world are opposite masters; they command contrary things: “If anyone loves the world, the love of the Father is not in him” (1Jn 2:15); “you cannot serve both God and Money” (Mt 6:24+). People who match covetousness with Christianity seek to reconcile two of the most irreconcilable things in the world. (A Practical Exposition of James) Denham Smith... It is like the ivy with the oak. The ivy may give the oak a grand, beautiful appearance, but all the while it is feeding on its vitals. Are we compromising with the enemies of God? Are we being embraced by the world by its honors, its pleasures, its applause? This may add to us in the world’s estimation, but our strength becomes lost. C H Spurgeon I know a beloved sister in Christ who was baptized. She had moved in high circles, but after her baptism she received the cold shoulder. When I heard it, I said, “Thank God for it,” for half her temptations were gone. If the world has turned its back on her, she will be all the more sure to turn her back on the world and live near to her Lord. The friendship of the world is enmity to God. Why should we seek it? John MacDuff, "Evening Incense" 1856 offers the following prayer for weanedness from the world "They are not of the world--even as I am not of the world." John 17:16 O my God, I desire to come into Your gracious presence. May the incense-offering of gratitude and thanksgiving ascend from a grateful heart. How manifold are the proofs I have to recount of kindness on Your part! How deep the ingratitude I have to mourn on my own! My sins have reached unto the clouds--they are more in number than the sands of the sea! You are of purer eyes than to behold iniquity. I cannot evade Your righteous scrutiny--all things are naked and open unto the eyes of Him with whom I have to do! Lord, I mourn the debasing influence of earthly things--the fascinating power of a present evil world. How inclined I am to conform to its evil maxims and unholy practices! How often I am found among those who "mind earthly things"--my soul cleaving to the dust, instead of soaring upwards to Yourself, my sole satisfying portion! O Lord, it is my earnest prayer that You would wean me from the world. Keep me from over-anxiety about the things that are seen--from being over-careful and troubled about earth's "many things"--to the exclusion of the one thing needful! Break every alluring worldly spell! Disenchant temporal things of their false and delusive charm! By all the beneficial discipline of Your providence--disengage me from what is fleeting, uncertain, transient, perishable; and unite me to the things which cannot be shaken--but which remain forever! May my heart be more in Heaven--imbibing more of the pilgrim spirit. May I declare plainly that I seek a better country. May I be driven nearer and closer to Him who is the true refuge and portion and Savior of His people. I rejoice to think that He has . . . a balm for every wound, a comfort for every bosom, a solace for every tear! May it be mine to go up through this 'wilderness world'--leaning on His loving and omnipotent arm! Therefore whoever wishes to be a friend of the world makes himself an enemy of God: os ean oun boulethe (3SAPS) philos einai (PAN) tou kosmou, echthros tou theou kathistatai. (3SPPI): Ps 21:8; Lk 19:27; Jn 15:23,24; Ro 5:10 James 4 Resources - Multiple Sermons and Commentaries IT'S A MATTER OF PERSONAL CHOICE! Moffatt renders it "Whoever, then, chooses to be the world's friend, turns enemy to God." God has never sought spiritual "puppets" but men and women who are compelled by love to choose Him and to obey Him. Shortly before he died Joshua warned Israel... If it is disagreeable in your sight to serve the Lord, choose for yourselves today whom you will serve: whether the gods which your fathers served which were beyond the River, or the gods of the Amorites in whose land you are living; but as for me and my house, we will serve the Lord. (Joshua 24:15) Years later (circa 550BC) Elijah ask a similar question to the men and women of the Northern Kingdom of Israel... Elijah came near to all the people and said, "How long will you hesitate between two opinions (they were choosing to combine worship of Jehovah with worship of Baal)? If the LORD (Jehovah) is God, follow Him; but if Baal (Hebrew means "lord, owner, possessor, husband", the Canaanite male god of fertility), follow him." But the people did not answer him a word. (1Ki 18:21) Therefore (3767) (oun) is a term of conclusion and in this verse based on the fact that friendship with the world is enmity with God, James concludes that the individual who curries a friendship with God's enemy is also God's enemy! James is pulling no punches and does not want his readers deceived. Whoever - There are no exceptions to the following principle. Whether one is flagrantly opposed to God or feigns obedience to Him by going to church on Sunday, tithing, praying, fasting, etc... it matters not "who" he is in the world's eyes, for if he chooses to align his heart with the world, he is no friend of God. THOUGHT - Beloved of the Lord, is there any area of your life in which you are deliberately choosing to befriend the world? As Warren Wiersbe said "Identification with the world and its needs is one thing; imitation of the world and its foolishness is quite another." Barnes comments that this phrase whoever wishes (boulomai)... implies purpose, intention, design. It supposes that the heart is set on it; or that there is a deliberate purpose to seek the friendship of the world. It refers to that strong desire which often exists, even among professing Christians, to secure the friendship of the world; to copy its fashions and vanities; to enjoy its pleasures; and to share its pastimes and its friendships. Wherever there is a manifested purpose to find our chosen friends and associates there rather than among Christians; wherever there is a greater desire to enjoy the smiles and approbation (act of approving formally) of the world than there is to enjoy the approbation of God (cp 2Co 5:9) and the blessings of a good conscience (1Ti 1:5, 19, 3:9, 2Ti 1:3+); and wherever there is more conscious pain because we have failed to win the applause of the world, or have offended its rotaries, and have sunk ourselves in its estimation, than there is because we have neglected our duty to our Saviour, and have lost the enjoyment of genuine religion, there is the clearest proof that the heart wills or desires to be the "friend of the world." (Ibid) Thomas Manton comments that on whoever wishes to be a friend of the world observing that... a serious purpose and choice reveal the state of the soul; and whoever chooses to be a friend of the world is absolutely a worldly person. Similarly in 1Ti 6:9, “People who want to get rich fall into temptation.” In heavenly matters deliberate choice and full purpose reveals grace: “to remain true to the Lord with all their hearts” (Acts 11:23). Therefore Christians should look to their purpose and aim. What is it? What do you give your minds to? When someone sets himself to become rich, to lay up treasures on earth, he is a worldly man; and when he gives his heart and whole mind to do what God requires, whatever comes of it, he is a true servant of the Lord. Solomon says the same thing: “Do not wear yourself out to get rich” (Pr 23:4); that is, do not give up your heart and endeavors to discover and follow every way to increase your wealth and situation. “One eager to get rich will not go unpunished” (Pr 28:20)—one who has set that up as his purpose. Now this purpose of the soul may be known partly by our resolutely pursuing the end without weighing the means and consequences, and partly by our diligence and earnestness of spirit. When the end is fixed, we put up with the hard work but are impatient with hindrances and disappointments. (A Practical Exposition of James) Dave Roper writes that A self-assertiveness is the essence of worldliness. That is the world's creed: if you want to get ahead, then do it for yourself. No one else will do it for you. You have to claw and kick your way to the top of the heap. You only go around once, so you have to grab the brass ring. You have got to get what you want out of life. James says that when we feel that we have to get what we desire by asserting our self; then we ally our self with the world and with its philosophy, and thus we become an enemy of God. Why God's enemy? Because God wants to bring peace and reconciliation to the world. But the world's way always produces conflict and bitterness and strife. So when we choose to assert our self we constitute our self an enemy of God. And what is far worse, James says, we become adulteresses, The word translated "unfaithful creatures" in Jas 4:4 is actually the Greek word for adulteresses. Men, how would you feel if your wife got $50 from the man next door when she needed money to buy clothes? Or if, when she needed counsel or help or assurance or anything else, she went to all the other men in the neighborhood instead of coming to you? It would break your heart. And that is what this does to God. It breaks His heart when we go the world's way. It is as if we are saying, "Lord, you are not adequate. Your way is not the right way; it's not the best way for me. I am going to have to get what I want by myself." (War and Peace) William Kelly comments that James reminds one of Paul's words... to the Corinthians, "I espoused you to one husband that I might present you as a chaste virgin to Christ." (2Co 11:2) Here each individual is more in view; but the principle is the same, and the figure of departure quite intelligible. The world corrupts from simplicity (wholehearted and sincere and pure devotion) to Christ (2Co 11:3) many who would turn from immoral ways at once. For the world looks fair enough, and offers a variety of attractions suited to our nature. And the question is often raised, What is the harm of this? Is there any wrong in that? But this Epistle lays bare the character of the enticement. Are we seeking or accepting the world? Now friendship with the world is enmity with God. Did not the world crucify the Lord of glory? Is it Christian then to value its approbation, or to court its honor? Is it loyal to the Lord to walk in familiar ease with the system which shed His blood and put Him to the vilest ignominy? No one clears himself of that guilt save he who believing is washed, sanctified, and justified in the name of our Lord Jesus and by the Spirit of our God. Those who profess the name without the power (cp 2Ti 3:5+) are sure to grow weary of separateness to Christ and to hanker after earthly things. But the word is plain: "Whosoever therefore shall be minded to be friend of the world is constituted an enemy of God." (Exposition of the Epistle of James.) Wishes (1014) (boulomai) refers to a settled desire, one born of or springing from reason and not from emotion. To will, to wish, to will deliberately, to intend, to have a purpose, to be minded. Boulomai underlines the preset determined intention which drives one's planning, wishing, resolving. In contrast, the verb thelo focuses on the desire ("wishfulness") behind making an offer. Gary Hill notes that "On one level, God's offers can be rejected (thélō), but His boúlomai ("planning") always happens and works out His purpose – as in purposefully presetting all the physical scenes of history....The Lord has also equipped people to resolve (plan, boúlomai) but never in a way that overrules what God resolutely plans (boulomai). All our choices are free, and each happens in divinely-planned circumstances. Therefore history always comes to pass as God has resolved (planned - boúlomai). " (The Discovery Bible) Wishes is aorist tense which indicates that the individual made a definite decision of their heart at a given time. Zodhiates explains that "When you take your stand, your willing and determinate stand for the world, James declares, it is the same as if you took your stand against God. When the world has captured your will, that worldly will cannot tolerate God. You voluntarily open the door to the world and you open the window and cast God out." (Faith, Love, and Hope: An Exposition of the Epistle of James: AMG Publishers) In the NT boulomai is used primarily of men and conveys the senses mentioned above. Boulomai is also used of God meaning to will, to purpose, to wish as in (Lk 22:42; Heb 6:17; Jas 1:18; 2Pe 3:9, of Jesus - Mt 11:27; Lk 10:22, of the Holy Spirit - 1Co 12:11) Boulomai expresses the idea of the deliberate and specific exercise of volition (an act of making a choice or decision). Stated another way boulomai conveys the sense of more than simply wanting a desire or wish to be fulfilled. It conveys the stronger sense of choosing one thing over another or of preference of one thing before another. Boulomai is more likely to express God’s will of decree whereas the verb thelo refers to God's will of desire. Boulomai carries the tone of a preordained, divine decision, somewhat more deliberate than thelo (Lk 22:42). Dr Grant Richison commenting on wishes writes in Jas 4:4 writes that boulomai... conveys more than desire or a wish but the more forceful idea of resolving to hold one value over another. It is a volitional decision after careful deliberation. This is the process whereby a carnal Christian arrives at his carnality... We cannot love God halfheartedly. He wants all of us or none of us. To embrace one is to forsake the other. When we lose heart for God something else has displaced our love for God. (James 44b - Bible Exposition Commentary) Vine writes that boulomai means "to wish, to will deliberately, and expresses more strongly than thelo, the deliberate exercise of the will." One of the best examples of this sense is from the lips of Jesus Who declared “All things have been handed over to Me by My Father; and no one knows the Son except the Father; nor does anyone know the Father except the Son, and anyone to whom the Son wills (boulomai - resolves, plans) to reveal Him. (Mt 11:27, cf the will of the Spirit in 1 Cor 12:11, the will of the Father in Heb 6:17-18) Zodhiates - Boulomai expresses a merely passive desire, propensity, willingness, while thelo expresses an active volition and purpose. Boulomai expresses also the inward predisposition and bent from which active volition proceeds; hence it is never used of evil people (Zodhiates, S. The Complete Word Study Dictionary: New Testament. AMG) Thayer has these thoughts on distinguishing boulomai from thelo - Thelo = to determine as an active option from subjective impulse; whereas boulomai properly denotes rather a passive acquiescence in objective considerations (Ed: I hope you can understand that comment. It's a bit obtuse for me!), i.e., choose or prefer (literal or figurative); by implication to wish, i.e. be inclined to Theologians refer to the first (boulomai) as God’s secret will and the second (thelo) as His revealed will. In other words, God desires many things that He does not decree. A decree is an official order, command, or edict issued by a king or other person of authority and in Scripture refers to God’s universal laws or rules to which the entire world is subject (cp Ps 148:6). Although the above resources suggest there is distinction between boulomai and thelo, not all lexicons agree... Human will or volition can be represented, on the one hand, as a mental act, directed towards a free choice. But, on the other hand, it can be motivated by desire pressing in from the unconscious. Both kinds of volition are rendered by the word-groups associated with boulomai and thelo. A clear terminological distinction between boulomai (originally volition as a mental act) and thelo (originally instinctive desire) is no longer possible after the very early overlap of the areas covered by the words and is excluded at the time of the NT by their largely synonymous usage. Boulomai - 37 uses in the NT - The renders boulomai as am unwilling (1), desire(2), desired(1), desires(1), desiring(1), desirous(1), intend(1),intended(2), intending(2), like(1), want(7), wanted(2), wanting(2), will(1), willing(3), wills(3), wish(1), wished(1),wishes(1), wishing(3). Matthew 1:19 And Joseph her husband, being a righteous man, and not wanting to disgrace her, desired to put her away secretly. Matthew 11:27 "All things have been handed over to Me by My Father; and no one knows the Son, except the Father; nor does anyone know the Father, except the Son, and anyone to whom the Son wills to reveal Him. Mark 15:15 And wishing to satisfy the multitude, Pilate released Barabbas for them, and after having Jesus scourged, he delivered Him to be crucified. Luke 10:22 "All things have been handed over to Me by My Father, and no one knows who the Son is except the Father, and who the Father is except the Son, and anyone to whom the Son wills to reveal Him." Luke 22:42 saying, "Father, if Thou art willing, remove this cup from Me; yet not My will, but Thine be done." Boulomai carries the tone of a preordained, divine decision, somewhat more deliberate than thelo. John 18:39 "But you have a custom, that I should release someone for you at the Passover; do you wish then that I release for you the King of the Jews?" Acts 5:28 saying, "We gave you strict orders not to continue teaching in this name, and behold, you have filled Jerusalem with your teaching, and intend to bring this man's blood upon us." Acts 5:33 But when they heard this, they were cut to the quick and were intending to slay them. Acts 12:4 And when he had seized him, he put him in prison, delivering him to four squads of soldiers to guard him, intending after the Passover to bring him out before the people. Acts 15:37 And Barnabas was desirous (wanted to) of taking John, called Mark, along with them also. Barnabas' earlier involvement in the dispute at Antioch showed that his natural sympathies lay principally with Jewish Christians (Gal 2:13) and it was also natural for him to want to take Mark with them in revisiting the churches. Acts 17:20 "For you are bringing some strange things to our ears; we want to know therefore what these things mean." Acts 18:15 but if there are questions about words and names and your own law, look after it yourselves; I am unwilling to be a judge of these matters." Comment: “A judge of these things I do not desire to be.” These are the exact words of a Roman magistrate refusing to exercise his arbitrium iudicatis within a matter extra ordinem (Sherwin-White, 102). It is within the competence of the judge to decide whether to accept a novel charge or not (Sherwin-White, 100). Acts 18:27 And when he wanted to go across to Achaia, the brethren encouraged him and wrote to the disciples to welcome him; and when he had arrived, he helped greatly those who had believed through grace; Acts 19:30 And when Paul wanted to go into the assembly, the disciples would not let him. Comment: Plainly Paul wanted to face the howling mob Acts 22:30 But on the next day, wishing to know for certain why he had been accused by the Jews, he released him and ordered the chief priests and all the Council to assemble, and brought Paul down and set him before them. Acts 23:28 "And wanting to ascertain the charge for which they were accusing him, I brought him down to their Council; Acts 25:20 "And being at a loss how to investigate such matters, I asked whether he was willing to go to Jerusalem and there stand trial on these matters. Acts 25:22 And Agrippa said to Festus, "I also would like to hear the man myself." "Tomorrow," he said, "you shall hear him." Comment: A T Robertson "The imperfect for courtesy, rather than the blunt boulomai, I wish, I want. Literally, “I myself also was wishing” (while you were talking), a compliment to the interesting story told by Festus. The idea of boulomai is to desire to have or experience something, with the implication of some reasoned planning or will to accomplish the goal. Acts 27:43 but the centurion, wanting to bring Paul safely through, kept them from their intention, and commanded that those who could swim should jump overboard first and get to land, Acts 28:18 "And when they had examined me, they were willing to release me because there was no ground for putting me to death. 1 Corinthians 12:11 But one and the same Spirit works all these things, distributing to each one individually just as He wills. Comment: Boulomai = He continuously (present tense) determines "not according to the merit or wishes of men, but according to His own will" (Hodge). Regardless of the spiritual gift, the Holy Spirit has supernaturally and sovereignly distributed them to produce His own spiritual results...hence there is no occasion for conceit, pride, or faction (1Co 4:7). The Holy Spirit bestows these gifts as He wills, not as we will and therefore believers should never complain about or boast about there gifts for we are many members but one body and are to minister to each other. This passage clearly proves that the Holy Spirit is a person. Will is attributed to him here, and this is one of the distinctive attributes of a person. Both the divinity and the personality of the Holy Spirit are therefore involved in the nature of the work here ascribed to him. (Hodge, C. 1Corinthians) 2 Corinthians 1:15 And in this confidence I intended at first to come to you, that you might twice receive a blessing; 2 Corinthians 1:17 Therefore, I was not vacillating when I intended to do this, was I? Or that which I purpose, do I purpose according to the flesh, that with me there should be yes, yes and no, no at the same time? Philippians 1:12 Now I want you to know, brethren, that my circumstances have turned out for the greater progress of the gospel, 1 Timothy 2:8 Therefore I want the men in every place to pray, lifting up holy hands, without wrath and dissension. 1 Timothy 5:14 Therefore, I want younger widows to get married, bear children, keep house, and give the enemy no occasion for reproach; 1 Timothy 6:9 But those who want to get rich fall into temptation and a snare and many foolish and harmful desires which plunge men into ruin and destruction. Comment: