The MacArthur Study Bible, NKJV

by John MacArthur

  3:13 wise and understanding. “Wise” is the common Gr. word for speculative knowledge and philosophy, but the Hebrews infused it with the much richer meaning of skillfully applying knowledge to the matter of practical living. The word for “understanding” is used only here in the NT and means a specialist or professional who could skillfully apply his expertise to practical situations. James is asking who is truly skilled in the art of living. meekness. Also rendered “gentleness,” it is the opposite of arrogance and self-promotion (see note on Matt. 5:5; cf. 1:21; Num. 12:3; Gal. 5:23). The Greeks described it as power under control. wisdom. The kind that comes only from God (see note on 1:5; cf. Job 9:4; 28; Pss. 104:24; 111:10; Prov. 1:7; 2:1–7; 3:19, 20; 9:10; Jer. 10:7, 12; Dan. 1:17; 2:20–23; Rom. 11:33; 1 Cor. 1:30; Eph. 3:10; Col. 2:3).

  3:14 bitter envy. The Gr. term for “bitter” was used of undrinkable water. When combined with “envy” it defines a harsh, resentful attitude toward others. self-seeking. Sometimes translated “strife,” it refers to selfish ambition that engenders antagonism and factionalism. The Gr. word came to describe anyone who entered politics for selfish reasons and sought to achieve his agenda at any cost (i.e., even if that meant trampling on others).

  3:15 from above. See notes on v. 13. Self-centered wisdom that is consumed with personal ambition is not from God. earthly, sensual, demonic. A description of man’s wisdom as: 1) limited to earth; 2) characterized by humanness, frailty, an unsanctified heart, and an unredeemed spirit; and 3) generated by Satan’s forces (cf. 1 Cor. 2:14; 2 Cor. 11:14, 15).

  3:16 confusion. This is the disorder that results from the instability and chaos of human wisdom (see notes on 1:6, 8; cf. v. 8). every evil thing. Lit. “every worthless (or vile) work.” This denotes things that are not so much intrinsically evil as they are simply good for nothing.

  3:17 wisdom…from above. See note on v. 13. pure. This refers to spiritual integrity and moral sincerity. Every genuine Christian has this kind of heart motivation (cf. Pss. 24:3, 4; 51:7; Matt. 5:8; Rom. 7:22, 23; Heb. 12:14). peaceable. Means “peace loving” or “peace promoting” (cf. Matt. 5:9). gentle. This word is difficult to translate, but most nearly means a character trait of sweet reasonableness. Such a person will submit to all kinds of mistreatment and difficulty with an attitude of kind, courteous, patient humility, without any thought of hatred or revenge (cf. Matt. 5:10, 11). willing to yield. The original term described someone who was teachable, compliant, easily persuaded, and who willingly submitted to military discipline or moral and legal standards. For believers, it defines obedience to God’s standards (cf. Matt. 5:3–5). full of mercy. The gift of showing concern for those who suffer pain and hardship, and the ability to forgive quickly (cf. Matt. 5:7; Rom. 12:8). without partiality. The Gr. word occurs only here in the NT and denotes a consistent, unwavering person who is undivided in his commitment and conviction and does not make unfair distinctions (see notes on 2:1–13).

  3:18 fruit of righteousness. Good works that result from salvation (cf. v. 17; Matt. 5:6; see notes on 2:14–20; Gal. 5:22, 23; Phil. 1:11). those who make peace. See note on v. 17. Righteousness flourishes in a climate of spiritual peace.

  James 4

  4:1 wars and fights…among you. These are between people in the church, not internal conflict in individual people. “Wars” speaks of the conflict in general; “fights” of its specific manifestations. Discord in the church is not by God’s design (John 13:34, 35; 17:21; 2 Cor. 12:20; Phil. 1:27), but results from the mix of tares (false believers) and wheat (truly redeemed people) that make up the church. desires. The Gr. word (from which the Eng. word “hedonism” derives) always has a negative connotation in the NT. The passionate desires for worldly pleasures that mark unbelievers (1:14; Eph. 2:3; 2 Tim. 3:4; Jude 18) are the internal source of the external conflict in the church. Cf. 1:14, 15. your members. Not church members, but bodily members (see note on Rom. 6:13). James, like Paul, uses “members” to speak of sinful, fallen human nature (cf. Rom. 6:19; 7:5, 23). Unbelievers (who are in view here) fight (unsuccessfully) against the evil desires they cannot control.

  4:2 murder. The ultimate result of thwarted desires. James had in mind actual murder, and the gamut of sins (hate, anger, bitterness) leading up to it. The picture is of unbelievers so driven by their uncontrollable evil desires that they will fight to the death to fulfill them. you do not ask. True joy, peace, happiness, meaning, hope, and fulfillment in life come only from God. Unbelievers, however, are unwilling to ask for them on His terms—they refuse to submit to God or acknowledge their dependence on Him.

  4:3 amiss. This refers to acting in an evil manner, motivated by personal gratification and selfish desire. Unbelievers seek things for their own pleasures, not the honor and glory of God.

  4:4 Adulterers and adulteresses! A metaphorical description of spiritual unfaithfulness (cf. Matt. 12:39; 16:4; Mark 8:38). It would have been especially familiar to James’ Jewish readers, since the OT often describes unfaithful Israel as a spiritual harlot (cf. 2 Chr. 21:11, 13; Jer. 2:20; 3:1, 6, 8, 9; Ezek. 16:26–29; Hos. 1:2; 4:15; 9:1). James has in view professing Christians, outwardly associated with the church, but holding a deep affection for the evil world system. friendship. Appearing only here in the NT, the Gr. word describes love in the sense of a strong emotional attachment. Those with a deep and intimate longing for the things of the world give evidence that they are not redeemed (1 John 2:15–17). world. See note on 1:27. enmity with God. The necessary corollary to friendship with the world. The sobering truth that unbelievers are God’s enemies is taught throughout Scripture (cf. Deut. 32:41–43; Pss. 21:8; 68:21; 72:9; 110:1, 2; Is. 42:13; Nah. 1:2, 8; Luke 19:27; Rom. 5:10; 8:5–7; 1 Cor. 15:25).

  4:5 Scripture says. A common NT way of introducing an OT quote (John 19:37; Rom. 4:3; 9:17; 10:11; 11:2; Gal. 4:30; 1 Tim. 5:18). The quote that follows, however, is not found as such in the OT; it is a composite of general OT teaching. The Spirit…yearns jealously. This difficult phrase is best understood by seeing the “spirit” as a reference not to the Holy Spirit, but to the human spirit, and translating the phrase “yearns jealously” in the negative sense of “lusts to envy.” James’ point is that an unbelieving person’s spirit (inner person) is bent on evil (cf. Gen. 6:5; 8:21; Prov. 21:10; Eccl. 9:3; Jer. 17:9; Mark 7:21–23). Those who think otherwise defy the biblical diagnosis of fallen human nature; and those who live in worldly lusts give evidence that their faith is not genuine (cf. Rom. 8:5–11; 1 Cor. 2:14).

  4:6 more grace. The only ray of hope in man’s spiritual darkness is the sovereign grace of God, which alone can rescue man from his propensity to lust for evil things. That God gives “more grace” shows that His grace is greater than the power of sin, the flesh, the world, and Satan (cf. Rom. 5:20). The OT quote (from Prov. 3:34; cf. 1 Pet. 5:5) reveals who obtains God’s grace—the humble, not the proud enemies of God. The word “humble” does not define a special class of Christians, but encompasses all believers (cf. Is. 57:15; 66:2; Matt. 18:3, 4).

  4:7–10 In a series of 10 commands (10 imperative verbs in the Gr. text), James reveals how to receive saving grace. These verses delineate man’s response to God’s gracious offer of salvation, and disclose what it means to be humble.

  4:7 submit. Lit. “to line up under.” The word was used of soldiers under the authority of their commander. In the NT, it describes Jesus’ submission to His parents’ authority (Luke 2:51), submission to human government (Rom. 13:1), the church’s submission to Christ (Eph. 5:24), and servants’ submission to their masters (Titus 2:9; 1 Pet. 2:18). James used the word to describe a willing, conscious submission to God’s authority as sovereign ruler of the universe. A truly humble person will give his allegiance to God, obey His commands, and follow His leadership (cf. Matt. 10:38). Resist the devil and he will flee from you. The flip side of the first command. “Resist” literally means “take your stand against.” All people are either under the lordship of Christ or the lordship of Satan (John 8:44; Eph. 2:2; 1 John 3:8; 5:1
9); there is no middle ground. Those who transfer their allegiance from Satan to God will find that Satan “will flee from” them; he is a defeated foe.

  4:8 Draw near. Pursue an intimate love relationship with God (cf. Phil. 3:10). The concept of drawing near to God was associated originally with the Levitical priests (Ex. 19:22; Lev. 10:3; Ezek. 44:13), but eventually came to describe anyone’s approach to God (Ps. 73:28; Is. 29:13; Heb. 4:16; 7:19; 10:22). Salvation involves more than submitting to God and resisting the devil; the redeemed heart longs for communion with God (Pss. 27:8; 42:1, 2; 63:1, 2; 84:2; 143:6; Matt. 22:37). Cleanse your hands. The OT priests had to ceremonially wash their hands before approaching God (Ex. 30:19–21), and sinners (a term used only for unbelievers; see note on 5:20) who would approach Him must recognize and confess their sin. purify your hearts. Cleansing the hands symbolizes external behavior; this phrase refers to the inner thoughts, motives, and desires of the heart (Ps. 24:3, 4; Jer. 4:4; Ezek. 18:31; 36:25, 26; 1 Tim. 1:5; 2 Tim. 2:22; 1 Pet. 1:22). double-minded. See note on 1:8.

  4:9 Lament. Be afflicted, wretched, and miserable. This is the state of those truly broken over their sin. mourn. See note on Matt. 5:4. God will not turn away a heart broken and contrite over sin (Ps. 51:17; 2 Cor. 7:10). Mourning is the inner response to such brokenness. weep. The outward manifestation of inner sorrow over sin (cf. Mark 14:72). laughter. Used only here in the NT, the word signifies the flippant laughter of those foolishly indulging in worldly pleasures. The picture is of people who give no thought to God, life, death, sin, judgment, or holiness. James calls on such people to mourn over their sin (cf. Luke 18:13, 14).

  4:10 See Ps. 75:6; Matt. 23:12. This final command sums up the preceding 9 (see notes on vv. 7–10) commands, which mark the truly humble person. “Humble” comes from a word meaning “to make oneself low.” Those conscious of being in the presence of the majestic, infinitely holy God are humble (cf. Is. 6:5).

  4:11 speak evil. This means to slander or defame. James does not forbid confronting those in sin, which is elsewhere commanded in Scripture (Matt. 18:15–17; Acts 20:31; 1 Cor. 4:14; Col. 1:28; Titus 1:13; 2:15; 3:10). Rather, he condemns careless, derogatory, critical, slanderous accusations against others (cf. Ex. 23:1; Pss. 50:20; 101:5; 140:11; Prov. 10:18; 11:9; 16:28; 17:9; 26:20; Rom. 1:29; 2 Cor. 12:20; Eph. 4:31; 1 Tim. 3:11; 2 Tim. 3:3; Titus 2:3; 3:2). speaks evil of a brother…speaks evil of the law. Those who speak evil of other believers set themselves up as judges and condemn them (cf. 2:4). They thereby defame and disregard God’s law, which expressly forbids such slanderous condemnation. judges the law. By refusing to submit to the law, slanderers place themselves above it as its judges.

  4:12 one Lawgiver. God, who gave the law (cf. Is. 33:22). He alone has the authority to save those who repent from its penalty, and destroy those who refuse to repent.

  4:13 James does not condemn wise business planning, but rather planning that leaves out God. The people so depicted are practical atheists, living their lives and making their plans as if God did not exist. Such conduct is inconsistent with genuine saving faith, which submits to God (see note on v. 7).

  4:14 know what will happen. See Prov. 27:1. James exposes the presumptuous folly of the practical atheists he condemned in v. 13—those who do not know what the future holds for them (cf. Luke 12:16–21). God alone knows the future (cf. Is. 46:9, 10). vapor. This refers either to a puff of smoke or one’s breath that appears for a moment in cold air. It stresses the transitory nature of life (cf. 1:10; Job 7:6, 7; 9:25, 26; 14:1, 2; Pss. 39:5, 11; 62:9; 89:47; 90:5, 6, 10).

  4:15 If the Lord wills. The true Christian submits his plans to the lordship of Christ (see note on v. 7; cf. Prov. 19:21; Acts 18:21; 21:14; Rom. 1:10; 15:32; 1 Cor. 4:19; 16:7).

  4:16 boasting. Arrogant bragging about their anticipated business accomplishments (see note on v. 13).

  4:17 sin. The implication is that they also did what they shouldn’t do. Sins of omission lead directly to sins of commission.

  James 5

  5:1 rich. Those with more than they need to live. James condemns them not for being wealthy, but for misusing their resources. Unlike the believing rich in Timothy’s congregation (1 Tim. 6:17–19), these are the wicked wealthy who profess Christian faith and have associated themselves with the church, but whose real god is money. For prostituting the goodness and generosity of God, they can anticipate only divine punishment (v. 5).

  5:2, 3 corrupted…moth-eaten…corroded. James points out the folly of hoarding food, expensive clothing, or money—all of which is subject to decay, theft, fire, or other forms of loss.

  5:3 last days. The period between Christ’s first and second comings (see note on 1 Tim. 4:1). James rebukes the rich for living as if Jesus were never coming back.

  5:4 wages…you kept back. The rich had gained some of their wealth by oppressing and defrauding their day laborers—a practice strictly forbidden in the OT (cf. Lev. 19:13; Deut. 24:14, 15). the Lord of Sabaoth. An untranslated Gr. word meaning “hosts.” The One who hears the cries of the defrauded laborers, James warns, is the Lord of hosts (a name for God used frequently in the OT), the commander of the armies of heaven (angels). The Bible teaches that angels will be involved in the judgment of unbelievers (Matt. 13:39–41, 49; 16:27; 25:31; 2 Thess. 1:7, 8).

  5:5 pleasure and luxury. After robbing their workers to accumulate their wealth, the rich indulged themselves in an extravagant lifestyle. “Pleasure” has the connotation of wanton pleasure. “Luxury” leads to vice when a person becomes consumed with the pursuit of pleasure, since a life without self-denial soon becomes out of control in every area. a day of slaughter. Like fattened cattle ready to be slaughtered, the rich that James condemns had indulged themselves to the limit. This is a vivid depiction of divine judgment, in keeping with the metaphor likening the overindulgent rich to fattened cattle.

  5:6 condemned…murdered. This describes the next step in the sinful progression of the rich. Hoarding led to fraud, which led to self-indulgence. Finally, that overindulgence has consumed the rich to the point that they will do anything to sustain their lifestyle. “Condemned” comes from a word meaning “to sentence.” The implication is that the rich were using the courts to commit judicial murder (cf. 2:6).

  5:7 patient. The word emphasizes patience with people (cf. 1 Thess. 5:14), not trials or circumstances (as in 1:3). Specifically, James has in mind patience with the oppressive rich. the coming. The second coming of Christ (see note on Matt. 24:3). Realizing the glory that awaits them at Christ’s return should motivate believers to patiently endure mistreatment (Rom. 8:18). the early and latter rain. The “early” rain falls in Israel during October and November and softens the ground for planting. The “latter” rain falls in March and April, immediately before the spring harvest. Just as the farmer waits patiently from the early rain to the latter for his crop to ripen, so must Christians patiently wait for the Lord’s return (cf. Gal. 6:9; 2 Tim. 4:8; Titus 2:13).

  5:8 Establish your hearts. A call for resolute, firm courage and commitment. James exhorts those about to collapse under the weight of persecution to shore up their hearts with the hope of the second coming. at hand. The imminency of Christ’s return is a frequent theme in the NT (cf. Rom. 13:12; Heb. 10:25; 1 Pet. 4:7; 1 John 2:18).

  5:9 Do not grumble…the Judge is standing at the door! James pictured Christ as a judge about to open the doors to the courtroom and convene His court. Knowing that the strain of persecution could lead to grumbling, James cautioned his readers against that sin (Phil. 2:14), lest they forfeit their full reward (2 John 8).

  5:11 the perseverance of Job. Job is the classic example of a man who patiently endured suffering and was blessed by God for his persevering faith. James reassured his readers that God had a purpose for their suffering, just as He did for Job’s. Cf. Job 42. compassionate and merciful. Remembering the Lord’s character is a great comfort in suffering. The Scriptures repeatedly affirm His compassion and mercy (Ex. 34:6; Num. 14:18; 1 Chr. 21:13;
2 Chr. 30:9; Pss. 25:6; 78:38; 86:5, 15; 103:8, 13; 116:5; 136:1; 145:8; Lam. 3:22; Joel 2:13; Jon. 4:2; Mic. 7:18; Luke 6:36).

  5:12 above all. Or “especially.” As he has done repeatedly in his epistle, James stressed that a person’s speech provides the most revealing glimpse of his spiritual condition (cf. 1:26; 2:12; 3:2–11; 4:11). do not swear…any other oath. As Jesus did before him (Matt. 5:33–36; 23:16–22), James condemned the contemporary Jewish practice of swearing false, evasive, deceptive oaths by everything other than the name of the Lord (which alone was considered binding). “Yes” be “Yes.” Again echoing Jesus (Matt. 5:37), James called for straightforward, honest, plain speech. To speak otherwise is to invite God’s judgment.

  5:13 suffering. The antidote to the suffering caused by evil treatment or persecution is seeking God’s comfort through prayer (cf. Pss. 27:13, 14; 55:22; Jon. 2:7; Phil. 4:6; 1 Pet. 5:7). Let him sing psalms. The natural response of a joyful heart is to sing praise to God.

  5:14, 15 sick. James directs those who are “sick,” meaning weakened by their suffering to call for the elders of the church for strength, support, and prayer.

  5:14 anointing him with oil. Lit. “rubbing him with oil”: 1) possibly this is a reference to ceremonial anointing (see notes on Lev. 14:18; Mark 6:13); 2) on the other hand, James may have had in mind medical treatment of believers physically bruised and battered by persecution. Perhaps it is better to understand the anointing in a metaphorical sense of the elders’ encouraging, comforting, and strengthening the believer.

  5:15 prayer of faith. The prayer offered on their behalf by the elders. save the sick. Deliver them from their suffering because they have been weakened by their infirmity, not from their sin, which was confessed. committed sins…be forgiven. Not by the elders, since God alone can forgive sins (Is. 43:25; Dan. 9:9; Mark 2:7). That those who are suffering called for the elders implies they had a contrite, repentant heart, and that part of their time with the overseers would involve confessing their sins to God.