VERSE 1 What is the source of quarrels and conflicts among you (Po,qen po,lemoi kai. po,qen ma,cai evn u`mi/n [interrog.adv., pothen,, from where; "What is the source"; 2x: in v.1 + n.m.p., polimos, war, fight + kai + n.f.p., mache, severe clash; 4x: 2Cor.7:5; 2Tim.2:23; Titus.3:9 + prep. w/pro.loc.p., su, you])? Is not the source your pleasures that wage war in your members (ouvk evnteu/qen( evk tw/n h`donw/n u`mw/n tw/n strateuome,nwn evn toi/j me,lesin u`mw/n [neg., ouk + adv., enteuthen, of place: from here; of source: for this reason + pro.gen.p., su; "your" + prep. w/def.art. w/gen.f.p., hedone, pleasure + def.art. w/pres.mid.pt.gen.f.p., strateuo, serve as a soldier; go into combat; "wage war" + prep. w/def.art. w/loc.nt.p., melos, member + pro.gen.p., su])?

ANALYSIS: VERSE 1

1. Some of the recipients were following the cosmic, demonic wisdom.
2. James informs them with respect to what kind of people they have become and calls them to repent.
3. We see what impelled James to write this letter.
4. These Jewish Christians of the new Diaspora were degenerating frightfully, they were descending to the level of the Jews among whom they lived.
5. James undertakes the task of bringing them to their senses.
6. He is even more pointed in his criticism.
7. Now he speaks to the community at large, not the ambitious teachers or the tongue.
8. The strife within the community arises from the evil lustful impulse within.
9. He begins with a pleonastic (for rhetorical effect the adv. is repeated) repetition of po,qen ("What is the source"; adv. of origin/place/reason).
10. Further, the adverb is combined with another adverb evnteu/qen (adv. of source) for rhetorical effect ("the source" in the answer to the question he poses).
11. The noun translated "quarrels" (po,lemoi) means literally, "wars" (18x as in "wars and rumors of wars" in Matt.24:6).
12. It is used here metaphorically of the persistent conflicts within the Christian communities in view.
13. The noun "conflicts" (ma,cai) is used of physical combat; as in our "battles", and is used of verbal battles as well.
14. This latter sense fits the bill here.
15. The NAS translation should be reversed from "quarrels and conflicts" to "wars and quarrels".
16. The primary action that was taking place among them was through the tongue.
17. The conflicts come not from a love of truth but from "your pleasures".
18. The plural noun h`donh, is used in a bad sense as in indulgence.
19. It occurs 5x: Lk.8:14 (parable of the Sower and a reason DG production is choked off; where hedone is substituted for Mark’s epithumai); Titus.3:3 (where it is coupled with "lusts" which men are enslaved to); Jam.4:3; and 2Pet.2:13 (daylight STA activity of false teachers).
20. Here we have a substitution in terminology for epithumia (lust) of 1:14-15.
21. The meaning remains essentially the same.
22. The synonym places the emphasis on what the lust pattern wants; namely enjoyment or pleasure.
23. The description of the desires is that they are "waging war in your members".
24. The external conflict among them was due to an internal conflict in which the ISTA had the upper hand.
25. In the answer, James continues the military metaphor in the verb strateu,w meaning "wage war" and "serve as a soldier" (7x: Lk.3:14; 1Cor.9:7; 2Cor.10:3; 1Tim.1:18; 2Tim.2:4; 1Pet.2:11).
26. James reminds them of the inner conflict that is within each believer (see Gal.5:17).
27. The ISTA with its lusts is at odds with the IHS.
28. Paul employed the military metaphor when explaining his own personal experience in the doctrine of the rulership of life in Rom.7:23: "but I see a different law in the members of my body, waging war against (pres.mid.pt. of the hapax avntistrateu,w) the law of my mind and making me a prisoner (pres.act.pt. avicmalwti,zw take prisoner/captive) of the law of sin which is in my members".
29. Paul and James use the word "members" in the same fashion.
30. The ISTA, with its propensity for indulgence, is a genetic entity; that is why it is called "flesh" in the NT.
31. When the believer chooses to sin, the indwelling sin nature rules the soul and brings it into bondage until such time as it is broken and returned to the IHS.
32. Rebound breaks the cycle (1Jn.1:9).
33. At any moment in time we are either ruled by the ISTA or the IHS.
34. The latter we call the filling of the HS.
35. Peter teaches the same thing in 1Pet.2:11, where he uses the same verb as used here: "Beloved, I urge you as aliens and strangers to abstain from fleshly lusts which wage war against the soul".
36. The inward solicitation of the ever-persistent STA is not a sin; yielding to it is.
37. The IHS and ISTA strive against one another (language of Paul in Gal.5:17) for domination of the "real you" (see 1Pet.2:11).
38. Lack of harmony in the assembly of positive volition is that the STA, with its unrequited lusts, is inordinately ruling among the members (pun intended; cf. v.2).
39. The effect of this inner campaign that allows the STA to have its way is that there are factions and rivalries among believers.
40. James is dealing with the personal animosities, quarrels, factions, etc. that, like a fire, were out of control among the believing Jewish Diaspora.
41. When STA sponsored passions are given free reign in Christian churches we see the members tearing at each other like wild animals (cf. Gal.5:15 "But if you bite and devour one another, take care that you are not consumed by one another" Law of the Jungle).

VERSE 2 You lust and do not have; so you commit murder (evpiqumei/te kai. ouvk e;cete( foneu,ete [pres.act.ind.2p., epithumeo, lust, desire + kai + neg., ouk + pres.act.ind.2p., echo, have + pres.act.ind.2p., phoneuo, murder]). You are envious and cannot obtain; so you fight and quarrel (conj., kai, and; goes with previous vb. + pres.act.ind.2p., zeloo, show zeal or be jealous + kai + neg., ou + pres.dep.ind.2p., dunamai, be able + aor.act.infin., epitugchano, obtain + pres.dep.ind.2p., machomai, fight; contend; quarrel; 4x: Jn.6:52; Acts.7:26; 2Tim.2:24 + kai + pres.act.ind.2p., polemeo, make war; fight]). You do not have because you do not ask (neg. + pres.act.ind.2p., echo, have + neg., ouk + prep., dia w/def.art. w/neg., me w/pres.mid.infin., aiteo, ask + acc.p.pro., su]).

ANALYSIS: VERSE 2

1. Having stated the ultimate source of the discord among the community of believers (v.1), James proceeds to detail the dreadful situation prevailing among them.
2. This verse contains 8 present active indicatives, which are all iterative or linear as in: "You keep on lusting...".
3. The main verbs are all in the second person plural.
4. The lust pattern of the ISTA was prevailing in their lives.
5. They were lusting after the things of the cosmos.
6. This unrequited lust made for bad relations among them (v.1).
7. God was not free to bless them because they were taking their cues from the lust pattern of the OSN.
8. Like the Exodus Generation, they were lusting after things; which had they trusted in God they could have enjoyed (cp. 1Cor.10:6).
9. God frustrated the STA sponsored desires as indicated by the verb "and do not have".
10. Temporal blessings were being withheld because of the illicit relationship with the lust grid (cf. Jam.1:14,15).
11. Despite all their sinful desiring they were not obtaining what they were spending so much mental activity pursuing.
12. This spawned mental attitude murder towards those among them who were being blessed.
13. They certainly were not guilty of physical murder.
14. James follows the teaching of the Sermon on the Mount in Matt.5:22.
15. We also have the same effect in 1Jn.3:15.
16. Those among them who were running with the lust pattern and who were conspicuously being jammed by God, who withheld legitimate overt blessing, harbored mental attitude hate and envy towards those who were trusting in God and being blessed in time.
17. The bad feelings they had towards those who were being blessed changed nothing as indicated by the phrase "and cannot obtain".
18. God, who reads the thoughts and intents of the heart, kept up the pressure by forestalling the temporal blessing He desires for all that wait on Him.
19. Being frustrated and disappointed with things; they resorted to the heat of overt battle.
20. "You fight and war" is repeated from v.1a.
21. Those who were caught up in the frantic search for happiness and who were being frustrated at every turn were taking it out on other members of the church.
22. Various tactics were employed to inflict mental pain.
23. The terms used by James are purposely strong to penetrate their hearts so they could take stock of where they were headed and repent and do the things that would bring relief and blessings into their lives.
24. The source of these conflicts and wars were passions unrequited.
25. One of the reasons that Phase 2 blessing of the physical variety is withheld, says James, is because individuals "do not ask".
26. It isn’t because they haven’t been taught to take their needs and desires before the throne of grace, it is simply because they have refused to apply this aspect of personal prayer.
27. Believers are supposed to pray for the desires of the heart.
28. Jesus taught this in the Sermon on the Mount (Matt.7:7 "Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you").
29. Furthermore, we are to be persistent (Lk.18:1-7).
30. The failure to implement this basic tenet of prayer stifles the giving of God’s perfect gifts (cp. Jam.1:17).
31. Many things are withheld because we do not ask in faith (Matt.21:22 "And all things you ask in prayer, believing, you will receive").

VERSE 3 You ask and do not receive (aivtei/te kai. ouv lamba,nete [pres.act.ind.2p., aiteo, ask + conj., kai + neg., ou + pres.act.ind.2p., lambano, receive]), because you ask with wrong motives (conj., dioti, because + pres.mid.ind.2p., aiteo, ask + adv., kakos, badly, wrongly; "with wrong motives"]), so that you may spend it on your pleasures (i[na evn tai/j h`donai/j u`mw/n dapanh,shte [conj., hina, so that + aor.act.subj.2p., dapana,w, dapanao, spend + prep., en w/def.art. w/loc.f.p., hedone, pleasure; passion + pro.gen.p., su, "your"]).

ANALYSIS: VERSE 3

1. More must be addressed.
2. Because they are in such a condition (ruled by ISTA), the readers either did not pray or prayed in a base way.
3. On those occasions when they do "ask", they are not under the control and prompting of God the Holy Spirit.
4. They were not in compliance with the injunction of Eph.6:18: "With all prayer and petition pray at all times in the Spirit, and with this in view, be on the alert with all perseverance and petition for all the saints".
5. When they did pray to God their experience was the same as when they didn’t ask, e.g. "and do not receive".
6. The reason goes to motivation.
7. Their motivation was purely self-centered and devoid of the Spirit.
8. They desired this and that solely for selfish reasons.
9. They sought it based on the pleasure factor of the sin nature.
10. Like the Exodus generation who craved meat because they were not content with the manna from heaven, they followed this bad example (cf. Num.11:18).
11. There is a line that divides legitimate desire and greedy passion.
12. The one is sanctified by the WOG and a humble trusting spirit.
13. "You ask" is a present active indicative, while "because you ask" is a present middle indicative.
14. The middle voice carries the sense of asking for one’s own self.
15. It is James’ subtle way of pointing out the greedy self-centeredness of their unanswered petitions.
16. They wanted what they wanted within a context of competition and approbation within the community.
17. Their carnal prayers simply served the pleasure principle of the sin nature.
18. The use of dapana,w does not necessarily have a negative connotation, for it simply means "to spend" or "consume".
19. The point is that the thing desired is not for sharing or godly ends, but simply to gratify the approbation and pleasure factor the IOSN.
20. When the motive is purely selfish and cosmic the prayer will not be granted.

VERSE 4 You adulteresses (moicali,dej [adj.voc.f.p., moichalis, adultress; unfaithful]), do you not know that friendship with the world is hostility toward God (ouvk oi;date o[ti h` fili,a tou/ ko,smou e;cqra tou/ qeou/ evstin [neg., ouk + pf.act.ind.2p., oida, know + conj.\causal hoti + def.art. w/n.f.s., philia, friendship; 1x + def.art. w/gen.m.s., kosmos, world; objective gen. is when to supply the word "of" with the words "for", "about," "concerning," "toward" + pres.act.ind.3s., eimi + n.f.s., e;cqra, echthra, hostility + def.art. w/gen.m.s., theos; objective gen.])? Therefore whoever wishes to be a friend of the world makes himself an enemy of God (o]j eva.n ou=n boulhqh/| fi,loj ei=nai tou/ ko,smou( evcqro.j tou/ qeou/ kaqi,statai [conj.\inferential, oun, therefore + pro.\rel.n.m.s., hos, who + part.\conditional, ean, if; with the preceding pro. + "whoever" + aor.pass.subj.3s., boulomai, want, desire, wish + pres.act.infin., eimi + n.m.s., philos, friend + def.art. w/gen.m.s., kosmos; genitive is objective + pres.midd.ind.3s., kathistemi, make; constitute + adj.n.m.s., echthros, enemy + def.art. w/gen.m.s., theos; gen. is objective]).

ANALYSIS: VERSE 4

1. In vv.1-3 James targets the root cause of their spiritual decline as being the pleasure lust pattern of the IOSN ("your pleasures that war in your members").
2. In this section (vv.4-10) he leaves the anatomy of their condition and sets before them the cure.
3. The consequences include frustration (v.3), worldliness (v.4), and grieving of the IHS (v.5).
4. All this self-seeking keyed to the lust pattern has them at odds with one another and in violation of the doctrine of separation.
5. He rebukes them and moves to admonition.
6. "Adulteresses" is the vocative feminine plural adjective.
7. The plural is directed towards those who, as individuals, are guilty of serious infidelity towards God (how serious is to be determined).
8. Their frantic search for happiness is tantamount to a form of reversionism, or at the very least advanced carnality.
9. This abrupt and arresting transition begins a new unit.
10. He has broken off analysis and is now preaching repentance.
11. The feminine vocative calls our attention back to the OT depiction of Israel as God’s unfaithful wife mentioned in the OT prophetic books (Hosea chps. 1-3; Jer.3; 13-17; Isa.1:21; 50:1; 54:1-6; Ezek.16:38; 23:45).
12. This theme was picked up by Jesus when He called the Jews "an adulterous generation" (Mk.8:38).
13. In each case the charge was against those (Jews) who had a claim to a covenant relationship with Yahweh.
14. In the NT (CA), the basis for its application to the church comes in the Bride of Christ imagery (2Cor.11:2; Eph.5:22-24; Rev.19,21).
15. The feminine form of the adjective, rather than the masculine, is therefore appropriate here as the individuals, whether male or female believers, are viewed as members of the Bride.
16. They were guilty of having an on-going affair with the ISTA (Jam.1:14,15) and of embracing the norms and standards of a hedonistic self-centered civilization.
17. This lead to a violation of the doctrine of separation and the importance of MPR.
18. Getting along and getting ahead replaced MPR.
19. They violated the directive, geographical and viewpoint wills of God.
20. Two diametrically opposed pairs are presented in v.4: friendship and hostility/enmity are used to underscore the opposition between God and the cosmos.
21. Herein lies the radical ethical dualism of the type found in 1Jn.2:15-17: "Do not love the world not the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world. The world is passing away, and also its lusts; but the one who does the will of God lives forever.".
22. The emphasis here is not the physical creation/order, but the whole system of humanity (morals, values, institutions, etc.) as organized apart from the righteousness of God.
23. It refers to all that is at odds with God’s word.
24. It includes the human viewpoint of life and all activity that springs from what mankind embraces.
25. Many of them were acting like they didn’t know that friendship with the cosmos was tantamount to a state of hostility towards God.
26. The words "Do you not know/recognize" is intended to make them face the reality of their unrighteousness with respect to their cosmic ways.
27. The very desire to cultivate the approbation of the cosmos is to make one God’s enemy.
28. There is no middle point, no compromise.
29. One is either God’s friend or His enemy.
30. Even the attempt to cultivate the cosmic value system is disastrous, for that inner disposition constitutes one an enemy of God!
31. "Adulteresses" is the stern but true verdict of those readers guilty of spiritual adultery.
32. The question may be asked how James can call these people "my brethren" (1:2, etc.), "my beloved brethren" (1:19), the answer is that they are not yet full blown apostates; as a sense of positive volition still resides within them.
33. "Adulteresses" underscores the sins into which they are entangled; there is still hope of recovery by God’s grace and this epistle.
34. "Do you not know" expresses surprise and shock.
35. They act as if they didn’t know any better.
36. The implication is that they must surely know better.
37. The question intends to revive this knowledge.
38. James first states this question to shame them.
39. Then he follows with a strong assertion that admits of no evasion.
40. They must certainly know "that friendship with the world is enmity with God".
41. Both genitives are active, which means that both "friendship" and "enmity" are active.
42. This is also the case in the next clause.
43. "Friendship" and "enmity" are abstract and general.
44. James keeps the general idea in "Whoever, therefore", but thereby makes it individual and thus personal.
45. "Whoever therefore has come to intend to be a friend of the world is established as an enemy of God".
46. This is true of any and every such case which may occur at any time; hence we have the present tense of the verb "makes himself" (the form is considered to be middle).
47. "An enemy of God" is a predicate nominative.
48. We should note that the aorist of the verb "wishes" means whoever "has come to intend", has reached the fixed intention, actually reached it once of all.
49. By this very fact the individual is established as an enemy of God.
50. Boulomai often means, "I intend".
51. It has this meaning in 1Tim.2:8; 5:14; Titus.3:8.
52. Ou/vn shows what is contained in the o[ti clause.
53. We see what the adultery signifies.
54. When a believer, who should be loyal to the truth of Bible doctrine as a wife to her husband, loves the world they commit spiritual adultery.
55. Such believers are like a married woman who gives herself to other men.
56. When James calls this "enmity against God", he shows fully that this adultery means turning from the praise and approbation of God to that of the pseudo lover- the cosmos.
57. To embrace the one is to be the enemy of the other.
58. James does not say that they have fully gone over to the other side.
59. They were in the danger zone.
60. While they were guilty of spiritual adultery (hence the designation), they were not guilty of total whoredom.
61. They are more akin to the mental attitude sin as compared to the overt act.
62. Only in this indefinite clause (which begins: "Whoever therefore wishes...") does he employ the aorist "whoever definitely intends to be a friend of the world".
63. To each reader it suggests the question: "Is this really my fixed intention?".
64. In the expressions "the friendship of the world" and "to be a friend of the world" James uses the word "world" as he did in 1:27 and much as John does in 1Jn.2:15-17.
65. Cosmic people constitute "the world" which at all times is at enmity with God.
66. What makes this such, in part, is that which attracts foolish and blind believers: "the lust of the flesh, the lust of the eyes, and the boastful pride of life".
67. The world promises satisfaction to the pleasure principle (cf. vv.1,3).
68. These pleasure cravings are resident in all believers.
69. If not controlled, the believer finds the ways of the world more and more attractive.
70. He or she begins to violate the doctrine of separation.
71. Funsville and getting ahead dampen enthusiasm for the intake of the WOG.
72. They find that they have less and less in common with those who are committed to GAP.
73. When they reach the point where they desire a relationship with negative volition they become guilty of spiritual adultery.
74. Those who look to the cosmos for their Ph2 blessing move into the condition James speaks of.

VERSE 5 Or do you think that the Scripture speaks to no purpose (h' dokei/te o[ti kenw/j h` grafh. le,gei [conj., or + pres.act.ind.2p., dokeo, think, imagine, suppose + conj., hoti + def.art.w.n.f.s., graphe, writing; Scripture + pres.act.ind.3s., lego, say; "speaks" + adv., kenos, to no purpose]): "He jealously desires the Spirit which He has made to dwell in us (Pro.j fqo,non evpipoqei/ to. pneu/ma o] katw,|kisen evn h`mi/n [prep., pros w/acc.m.s., phthonos, jealousy; pros with the accusative should be translated "with jealousy"; the phrase is adverbial; translated "He jealously" + pres.act.ind.3s., evpipoqe,w, epipotheo, long for (something or someone) + def.art. w/acc.nt.s., pneuma of God the HS + pro.\rel.acc.nt.s., hos; "which" + aor.act.ind.3s., katoiki,zw, katoikizo, place, put; 1x; it means to assign a dwelling place, send to live in; in classical Greek it was used of settling as colonists; to be colonized + prep., en w/pro.loc.p., ego; "in us"])"?

ANALYSIS: VERSE 5

1. The conjunction "Or" introduces another line of argumentation against their worldliness or violation of the doctrine of separation.
2. The rhetorical statement "Or do you suppose that the Scripture asserts to no end" chides them for what they certainly knew from their instruction with respect to the CWL.
3. They were acting like the doctrine of the IHS was no big deal.
4. The pleasure grid of the ISTA sponsored their adulterous liaison with the cosmos.
5. It led them into improper associations and made them enemies of God.
6. The WOG does not contain information that is optional or negotiable.
7. We need to be reminded of affirmations like Num.23:19: "God is not a man, that He should lie, nor a son of man, that He should repent; has He not said, and will He not do it? Or has He spoken, and will He not make it good?".
8. Their actions mocked the doctrines that relate to Ph2 sanctification.
9. They were culpable, having been taught these things by their apostles and associates.
10. The punctuation in our English versions are not present in the original Greek text (the punctuation present in our modern Greek texts was added later).
11. Here the English translation has hit the nail on the head.
12. What follows the rhetorically derisive statement became a part of the Scriptural record the moment James wrote what is contained in quotation marks.
13. At the moment of writing there were no other NT writings as James was the first book added to the NT canon (see intro.).
14. While the doctrine of the IHS and FHS had been taught orally to these believers there was no written record prior to James’ contribution.
15. So he writes it and when they read it they had it for the first time as Scripture.
16. While the principle of experiential sanctification is taught in the OT, its CA formulation came into view with the teaching of Christ and the apostles.
17. What does "the Scripture" affirm?
18. It affirms that "He jealously desires the Spirit which He has made to dwell in us".
19. James affirms the doctrine of the universal indwelling of the HS for the present dispensation.
20. This doctrine is affirmed throughout the NT writings.
21. James was the very first to make an affirmation about this doctrine.
22. These believers were in gross violation of the sanctity of their bodies as temples of the IHS.
23. Again, they had been taught all the particulars (see doc. of IHS).
24. James declares that God the HS indwells all believers as seen in: "the Spirit which He has made to dwell in us".
25. The purposes for the universal indwelling of God the HS include experiential sanctification.
26. Which includes the filling, leading, comforting and teaching ministries of the third Person of the Godhead.
27. When we are out of sync with God the HS we are said to grieve and quench Him (Eph.4:30; 1Thess.5:19).
28. This they were doing in spades.
29. God yearns jealously for the fruit of the Spirit at all times.
30. God is possessive of our Spirit-led devotion.
31. He longs for us with jealously to break with all that renders us unfaithful.
32. The verb "yearn" is always used in a good sense (Rom.1:11; 2Cor.5:2; 9:14; Phil.1:8; 2:26; 1Thess.3:6; 2Tim.1:4; Jam.4:5; 1Pet.2:2).
33. God is described in the OT as a jealous God with respect to His people and His land (Ex.20:5; 34:14; Deut.4:24; 5:9; 6:15; 32:16; 32:21; Josh24:19; Nah.1:2; Zech.1:14; 8:2; cp. 2Cor.11:2).
34. He is opposed to our acts of infidelity even if it is only contained to mental attitude lust (cp. Jam.1:14,15).
35. We are enjoined not to set our affections on the flesh and its desires (Rom.8:6,7).
36. We are not to flirt, much less turn into full blown "adulteresses".
37. The world with its "lust of the flesh and the lust of the eyes and the boastful pride of life" is at complete odds with God the Father (1Jn.2:16).
38. All this lusting and boasting based on the material and the sensual is characteristic of the cosmos.
39. God is against it all and for that reason it is all subject to cessation (1Jn.2:17; cp. 1Cor.7:31).
40. You can be free, you don’t have to be enslaved to it.
41. In this sense we are told not to love the world (1Jn.2:15 "Do not love the world nor the things in the world. If anyone loves the world the love of the Father is not in him.").
42. We can relate to the material and sensual world and not be driven by lust.
43. The STA is ever present to deceive us with respect to the world.

VERSE 6 But He gives a greater grace (mei,zona de. di,dwsin ca,rin [conj., de, but, now, moreover + pres.act.ind.3s., didomi, give + adj.\compar., meizon, greater + acc.f.s., charis, grace]). Therefore it says (conj\inferen., dio, therefore, for this reason + pres.act.ind.3s., lego; quote from Prov.3:34]), "GOD IS OPPOSED TO THE PROUD, BUT GIVES GRACE TO THE HUMBLE (~O qeo.j u`perhfa,noij avntita,ssetai( tapeinoi/j de. di,dwsin ca,rin [def.art. w/n.m.s., theos + pres.mid.ind.3s., avntita,ssomai, antitassomai, oppose, resist + adj.dat.m.p., uvperh,fanoj, huperephanos, proud, arrogant; 5x: Lk.1:51; Rom.1:30; 2Tim.3:2; 1Pet.5:5; Jam.5:6+ conj., de, but + pres.act.ind.3s., didomi, give in prefective sense+ acc.f.s., charis, grace + adj.dat.m.p, tapeino,j, tapeinos, humble; poor, of humble circumstances])."

ANALYSIS: VERSE 6

1. This too, ("moreover"/"but") the readers are to note, namely that God is willing and able to supply "greater grace" to one and all who separate from the cosmos.
2. This is what His friendship means to those who do not look to the cosmos for friendship and deliverance.
3. Those who endure persecution in all its forms while maintaining fidelity to MPR are candidates for this "greater grace" that James speaks of.
4. "Greater grace" is not just for the mature believer but for all who refuse to march to the beat of the cosmos with respect to their needs and desires.
5. It is for those who truly trust in God in the face of a variety of difficulties.
6. Those who refuse to abandon the viewpoint and operational and geographical will of God;, these come under "greater grace".
7. It is "greater" because its blessings are reserved for those who are more than just believers.
8. They are positive believers who are willing to endure all things to maintain their Phase 2 integrity.
9. This statement is a promise to all of us who refuse to compromise truth for momentary relief.
10. James follows his statement with a quote from the LXX of Prov.3:34.
11. Peter also quotes this verse in 1Pet.5:5 and follows it with his own observation and exhortation with respect to what the beleaguered believer can expect who endures suffering and persecution in the cosmos (cf. v.6: "Therefore humble yourselves under the mighty hand of God, that He may exalt you at the proper time.").
12. The quotation reminds us that God opposes and resists all who are "proud".
13. The proud include all who refuse to submit to the directive will of God for Phase 1 and Phase 2 sanctification.
14. Both require acclimation in word (belief) and deed to the truth of Bible Doctrine.
15. The verb "opposes" is a present active indicative third person plural.
16. It indicates that this is always God’s attitude towards those who are "proud".
17. This verb occurs 5x: Acts.18:6; Rom.13:2; Jam.4:6; 5:6; 1Pet.5:5.
18. The adjective "the proud" occurs 5x: Lk.1:51; Rom.1:20; 2Tim.3:2; Jam.4:6; 1Pet.5:5.
19. Negative volition is to be among "the proud".
20. A proud person is anyone who sets himself above God’s plan for sanctification.
21. It certainly refers to those who will not separate from the cosmos.
22. Those who, on the other hand, humble themselves with respect to the directive will of God; He reserves a special grace.
23. "The humble" are those who seek and find the truth and live by its dictates no matter how vulnerable it makes them.
24. God promises to give us the grace we need to meet each and every exigency (the need or necessity as belongs to the occasion) of life.
25. He knows our need even before we ask and He sympathizes with our tests and temptations (Heb.4:15).
26. He promises never to abandon or forsake us (Heb.13:5).
27. No matter what hand is dealt you, God will supply all the grace to endure the period of testing and with it will provide a way of escape (1Cor.10:13).
28. The grace will be there no matter how hopeless the situation appears.
29. He will do no less than He has done for the humble and faithful through the ages.
30. Even in death, God is there with this "greater grace" we call dying grace.
31. Comfort is a part of this grace He supplies for those who refuse to deny Him.
32. The humble refuse to go along with those who love the cosmos over God and His Word.
33. Those who preserve in the face of cosmic pressure and scorn will be exalted over their detractors.
34. The humble and righteous will be exalted and the negative and proud will be abased in great shame.

VERSE 7 Submit therefore to God (u`pota,ghte ou=n tw/| qew/ [aor.pass.imper.2p., hupotasso, submit (to authority) + conj.\inferen. + def.art. w/dat.m.s., theos]) . Resist the devil and he will flee from you (avnti,sthte de. tw/| diabo,lw| kai. feu,xetai avfV u`mw/n [conj., de + aor.act.imper.2p., anthistemi, resist, oppose, withstand + def.art. w/dat.m.s., diabolos, devil + conj., kai + fut.mid.ind.3s., pheugo, flee, run away + prep., apo + pro.gen.p., su]).

ANALYSIS: VERSE 7

1. Because God gives grace to the humble/lowly; James bids his readers to drop their cosmic arrogance.
2. The ten aorist imperatives which follow (vv.7-10) are ingressive aorists which call for prompt action if they are to get themselves back where they need to be.
3. They call for decisive action.
4. Those to whom it applies need to get out of reversionism, which has been defined as a love affair with the cosmos, sponsored by the pleasure grid of the ISTA.
5. The STA promised immediate gratification and release from the humdrum of acclimating to one’s niche.
6. Their frantic search for happiness was being frustrated by God to show them who was in control and to protect them from total abandonment of the faith.
7. Reversion recovery must begin with a willingness to submit to the authority of God as specified in the details of his directive will for all his children.
8. "Therefore" means that in light of the preceding discussion this is what those who have been infected are to do.
9. The first aorist imperative "submit to God" calls them away from their arrogant self-serving ways to a renewed allegiance to God and the royal imperatives.
10. God’s authority has been repudiated in their pursuit of STA pleasure gratification.
11. This includes submission to all duly established authority.
12. It begins, for the believer, with submission to the MPR principle.
13. From that comes enlightenment with respect to the directive will of God.
14. Conversely, it involves separation from human viewpoint and those who are antagonistic to Bible Doctrine (both in the hearing and doing phases).
15. The verb "submit" means etymologically "to arrange (tasso part) under (hupo part)".
16. Compare the compound antitassomai ("resists") in v.6.
17. In other words, "you arrange yourself under God" or "God arranges Himself against you".
18. The verb "submit" was a Greek military term that means: "take your position in the ranks".
19. They need to do this once and for all (aorist) and not look back!
20. The second aorist imperative is the corollary to "submit to God".
21. The one act involves the other.
22. To "resist the devil" implies an attack on his part.
23. The enemy is not going to take our renewed interest in the Plan of God lying down.
24. We are commanded to resist whatever he throws at us (threats, ridicule, temptation, etc.).
25. He may come to you as a roaring lion or as an angel of light.
26. Eph.6:10f. describes, at length, with what weapons we are to withstand the onslaught of the satanic enemy.
27. Success is also indicated (and promised) by the addition: "and he will flee from you".
28. Jesus resisted the devil’s attack with Scripture in the three phases of the Great Temptation.
29. The Scripture records that "the devil left (pres.act.ind.) Him, and behold, angels came (aor.act.ind.) and were ministering (imperf.act.ind.) to Him".
30. Abandoning the race is to submit to the service of our archenemy (1Tim.5:15 "For some have already turned aside to follow Satan.").
31. Friendship with the cosmos is friendship with the head of the kingdom of darkness.

VERSE 8 Draw near to God and He will draw near to you (evggi,sate tw/| qew/| kai. evggiei/ u`mi/n [aor.act.ind.2p., engizo, approach or draw near + def.art. w/dat.m.s., theos, God + conj. + fut.act.ind.3s., engizo, draw near + pro.dat.p., su]). Cleanse your hands, you sinners (kaqari,sate cei/raj( a`martwloi, [aor.act.ind.2p., katharizo, cleanse + acc.f.p., cheir, hand + adj.voc.m.p., hamartolos, sinner]); and purify your hearts, you double-minded (kai. a`gni,sate kardi,aj( di,yucoi [conj. + aor.act.ind.2p., hagnizo, purify + acc.f.p., kardia, heart + voc.m.p., di,yucoj, dipsuchos, double-souled; 2x: Jam.1:8]).

ANALYSIS: VERSE 8

1. The first command is to reconnect with God’s authority; e.g., a recognition of God’s rights over the believer-priest (v.7).
2. The second command is to stand up against the enemy (e.g., the devil) with which the reversionistic believer has been in cahoots (v.7).
3. The third command involves a turning to God in confession, repentance and faith as seen in the example of the Prodigal Son.
4. The immediate consequence of such actions is a drawing near on the part of God; in pardon, deliverance and protection.
5. James intends the contrast between the devil (enemy) fleeing and God drawing near.
6. For those who decide to reconnect with God’s authority and do the things necessary for reversion recovery, God will be there for them in a dramatic fashion.
7. Two additional imperatives state how we are to draw near to God.
8. The fourth and fifth imperatives relate to external and internal cleansing/renewal.
9. Note the synonymous parallelism in the terms "hands" and "hearts".
10. Both verbs "Cleanse" (6^th) and "purify" (7^th) are used of ritual cleansing.
11. Here, however, the words do not have a ritual meaning, but rather point to the external and internal reality of spiritual cleansing.
12. The absence of the definite articles with "hands" and "hearts" stresses the qualities of these nouns.
13. "Hand" makes us think of all the evil deeds, for hands are actually participating in our deeds.
14. It focuses on overt sins associated with the particular form of reversionism.
15. "Hearts" refers to the seat of our will and thoughts.
16. It refers to the human viewpoint and STA motivations that led to the external activity.
17. "Sinners" is the proper form of address here, as it points to the sins which must be curtailed.
18. The term was used by the Jews to describe those within the society that were "hell-raisers"; as well as a term of contempt for the Gentiles (Lk.15:1; Gal.2:15).
19. It is used of all who are unregenerate (Rom.5:19).
20. James calls his brethren "sinners"; as they were involved in overt STA activity that makes them friends of the cosmos.
21. As professed believers, they were leading a double life.
22. Hence, the designation "double-minded" or "double-souled" (cf. 1:8).
23. In this state they were unreliable, unstable and flaky (talk but little action).
24. They were like a woman that tried to cling to two men; one the right man, the other a pseudo-lover, hence the earlier derisive epithet¾ "adulteresses".
25. They had a love for the world while still trying to hold on to God.
26. The purification of the heart results where there is a renewed inner disposition with respect to the world and things that are in the world (people, things, etc.).

VERSE 9 Lament and mourn and weep (talaipwrh,sate kai. penqh,sate kai. klau,sate [aor.act.ind.2p., talaitwre,w, talaitoreo, lament; 1x + conj. + aor.act.ind.2p., penqe,w, pentheo, mourn, be sad; 10x: Matt.5:4; 9:15; Mk.16:10; Lk.6:25; 1Cor.5:2; 2Cor.12:21; Rev.18:11,15,19 + conj. + aor.act.imper.2p., klaio, weep, shed tears])! Let your laughter be turned to mourning and your joy to gloom (o` ge,lwj u`mw/n eivj pe,nqoj metatraph,tw kai. h` cara. eivj kath,feian [def.art. w/n.m.s., gelos, laughter + pro.gen.p., su + aor.pass.imper.3s., metatre,tw, metatreto, turn, change; 1x + prep. w/acc.nt.s., penthos, sorrow; cognate of "mourn"; 5x: Jam.4:9; Rev.18:7,8; 21:4m + conj., kai + def.art. w/n.f.s., chara, joy + prep. w/acc.f.s., kath,feia, katepheia, gloom, depression; 1x]).

ANALYSIS: VERSE 9

1. Imperatives 8, 9 & 10 all relate to the same process.
2. The three aorist imperatives are the product of repentance in connection with reversion recovery.
3. They are a part of the natural process of healing from the disease of STA stupidity.
4. The first ("be miserable") could be translated "Lament".
5. The verb is used here under the figure of speech called metonymy (metanome).
6. It consists of using the name of one thing for that of another of which it is associated (as in "lands belonging to the crown").
7. Here the external or internal torment (be wretched or be sorrowful) expresses a miserable feeling as in show grief or remorse; hence, lament.
8. To lament something is to regret something.
9. This verb only occurs here in the NT.
10. The cognate noun (talaipwri,a), meaning "misery" or "trouble" occurs 2x in Rom.3:16 and Jam.5:1.
11. The cognate adjective (talai,poroj), meaning "miserable" or "wretched" occurs 2x in Rom.7:24 and Rev.3:17.
12. The second imperative (tenqe,w) of this trilogy (9^th aorist imperative) is "mourn" or "be sad".
13. It is the natural consequence of the regret aspect.
14. It is used 10x in the NT: Matt.5:4; 9:15; Mk.16:10*; Lk.6:25; 1Cor.5:2; 2Cor.12:21; Jam.4:9; Rev.18:11,15,19.
15. It is used of the sadness associated with STA behavior and the sadness associated with loss (both by the adjusted and the wicked).
16. The verb "weep" (klai,w) points to the tears associated with all this.
17. Peter wept after he had denied the Lord (Lk.22:62).
18. Weeping is associated with spiritual recovery from a fall in Ps.30:5: "For His anger is but for a moment, His favor/grace is for a lifetime, weeping may last for a night, but a shout of joy comes in the morning.".
19. The transition from reversionism to spiritual normalcy will include a measure of emotional trauma.
20. Once positive volition grasps the enormity of the crime there is an emotional reaction that leads to repentance.
21. Paul called the emotional aspect "godly sorrow" in 2Cor.7:10-11: "For godly sorrow that is according to the will of God produces a repentance without regret, leading to salvation (Ph2), not to be regretted; but the sorrow of the world produces death. For behold what earnestness this very thing, this godly sorrow, has produced in you: what vindication of yourselves, what indignation, what fear, what longing, what zeal, what avenging of wrong! In every thing you demonstrated yourselves to be innocent in the matter".
22. The Corinthians repented of their actions with respect to their "right apostle" and his teaching, which was illustrated in their initial handling of the incestuous Corinthian (see verse 12).
23. Paul’s attitude towards there sorrow is seen in 2Cor.7:9: "I now rejoice, not that you were made sorrowful, but that you were made sorrowful to the point of repentance; for you were made sorrowful according to the will of God, so that you might not suffer loss in anything through us".
24. The information in Paul’s first letter produced sorrow in them and he reflects upon his feelings in verse 8 : "For though I caused you sorrow by my letter, I do not regret it; though I did regret it¾ for I see that that letter caused you sorrow, though only for a while¾ ".
25. The three imperatives correspond to the natural sorrow that comes over the one who repents and reconnects with the divine perspective.
26. The laughter and joy associated with the period of friendship with the world must give way to a brief emotional reversal characterized by "mourning" and "dejection".
27. This reversed emotional state is the natural by-product of reversion recovery/repentance.
28. The things that produced cosmic joy and laughter were literally not a laughing matter.
29. Repentance and submission to God results in the opposite emotion.
30. The believer judges himself and realizes the gravity of his disobedience and unfaithfulness.
31. The "be miserable and mourn and weep" phase is the bridge between the period of worldliness and the renewed commitment to God with its laughter and joy.
32. Now the recovering believer can laugh and celebrate with his/her doctrinal friends.
33. He or she will be seen with a new circle of associates those who are connected to the truth.
34. Those who are negative and who laugh are depicted in Eccl.7:6 "For as the crackling of thorn bushes under a pot, so is the laughter of the fool; and this too is futility".

VERSE 10 Humble yourselves in the presence of the Lord (tapeinw,qhte evnw,pion kuri,ou [aor.pass.imper.2p., pateinoo, humble oneself; cp. Matt.18:4; 23:12 + prep., enopion, before w/gen.m.s., kurios, Lord]), and He will exalt you (kai. u`yw,sei u`ma/j [conj. + fut.act.ind.3s., hupsoo, lift up, exalt; cp. 1Pet.5:6 + pro.acc.p., su]).

ANALYSIS: VERSE 10

1. The tenth and final imperative has to do with a mental attitude with respect to the directive will of God.
2. The teaching of Jesus in Matt.18:1-4 helps us to understand the sense in which we are to humble ourselves.
3. We are to be totally subservient to the teaching of Bible Doctrine, as if we were a receptive and malleable child.
4. Whatever it takes to get back with it, in terms of intake and application, is a part of this imperative.
5. In front of God and everybody we must be willing to listen and apply where we were in disobedience before.
6. We must be willing to judge ourselves and admit the error of our way, when the occasion is proper.
7. First and foremost, we are doing this "in the presence of the Lord" but others will observe the fruit of our repentance.
8. Those who refuse to humble themselves under the directive will, will be humbled (Matt.23:12).
9. Even the salvation adjustment is a humbling process, as the individual admits his condition and need (Lk.18:14).
10. The exaltation process or promise is reserved for the future and includes instances of temporal vindication (David before the persecution of Saul) and Phase 3 or ultimate vindication.
11. 1Pet.5:6 should be read in connection with this verse.
12. Every application will be vindicated.
13. The crown is the creme de la creme.
14. The exaltation is not forgiveness but is reward (Phase 2 & Phase 3) in the presence of our enemies and detractors.

VERSE 11 Do not speak against one another, brethren (Mh. katalalei/te avllh,lwn( avdelfoi, [neg. + pres.act.imper.2p. katalaleo, slander, speak against + pro.\reciprocal gen.m.p., allelon, one another + voc.m.p., adelphos, brother]). He who speaks against a brother or judges his brother (o` katalalw/n avdelfou/ h' kri,nwn to.n avdelfo.n auvtou/ [def.art. w/pres.act.pt.n.m.s., kakataleo, speak against + gen.m.s., adelphos, brother + conj., is conjunctive not disjunctive, or + pres.act.pt.n.m.s., krino, judge + def.art. w/acc.m.s., adelphos + pro.gen.m.s., autos, his]), speaks against the law and judges the law (katalalei/ no,mou kai. kri,nei no,mon [pres.act.ind.3s., katalaleo, speak against + gen.m.s., nomos + conj., kai + pres.act.ind.3s., krino, judge + acc.m.s., nomos]); but if you judge the law, you are not a doer of the law but a judge of it (eiv de. no,mon kri,neij( ouvk ei= poihth.j no,mou avlla. krith,j [conj., de, but + conditional part., ei + pres.act.ind.2s., krino, judge + acc.m.s., nomos + neg., ouk + pres.act.ind.2s., eimi + n.m.s., poietes, doer; 6x: Acts.17:28 ("poets"); Rom.2:13; Jam.1:22,23,25; 4:11 + gen.m.s., nomos, law + conj., alla, but + n.m.s., krites, judge]).

1. The relationship of verses 11 & 12 to the rest of chapter 4 is not immediately apparent.
2. The address differs from vv.1-10 as "adulteresses" and "sinners" gives way to "brethren".
3. The section begins with an imperative, but it is negative.
4. Literally, James says, "Stop speaking against one another".
5. When the present imperative is with the negative it means to stop something that is on-going.
6. Structurally, the imperative plus the vocative construction begins a new segment in James (1:2,16; 2:1; 3:1; etc.).
7. Likewise 4:10 clearly rounds off a unit.
8. The theme of these verses is designed to promote community harmony; as this comes within a larger framework of community conflict.
9. Here James is speaking against a particular sin of the tongue, namely slander.
10. The subject of sins of the tongue is picked up from previous sections of this letter (1:19,26; 2:8; 3:2-12).
11. Lack of harmony has been traced to "bitter envy", unbridled STA lusting, discrimination, etc. (4:1).
12. The verb "speak against" occurs 5x in the NT: Jam4:11 (3x); 1Pet.2:12,16.
13. James is teaching against unwarranted derogation, it is our common expression "running each other down".
14. It is sponsored by the mental attitude sin of judging.
15. We could say unwarranted judging.
16. Judging that is presumptuous.
17. It leads to speech that articulates things that are not possible to ascertain for the purpose of condemning and classifying another brother or sister.
18. It is one of the sins of the unbridled tongue of chapter 3:1-10.
19. The command not to slander is well known in the Old Testament Law (Lev.19:16; cp. Pss.15:3; 31:13; 50:20; 101:5; 140:11; Prov.10:18; 16:28; 30:10; Jer.9:4).
20. Slander is spoken against in the New Testament: Mk.7:22; Rom.1:30; 3:8; 1Cor.10:30; 2Cor.12:20; Eph.4:31; Col.3:8; Jam.4:11; 1Pet.2:1,12).
21. James exposes this sin as a usurpation of authority.
22. In 1John4:20,21 the same truth is expressed; James, however, cites a specific sin and not the lack of love in general.
23. The principal sin is verbal slander.
24. It is seen in the words "the one talking down his brother," etc.
25. One may call this sinner a person who talks against his brother "or" one who judges his brother.
26. The same person is referred to, and hence we have one definite article serving both present participles, "who speaks against" and "judges".
27. We usually expose this sin by showing that it violates the royal law to "love the brethren".
28. James exposes it in a different and striking fashion.
29. He places it in relation to law and thus by way of law in relation to God.
30. The basic proposition is that one who runs down a brother thereby judges his own brother.
31. Believers are protected by law: in fact this equal protection makes them brothers.
32. By first using "a brother" and then "his brother", James has the possessive pronoun stressing the relationship.
33. Since talking down a brother is judging one’s own brother, this is no less talking against law and judging law!
34. In other words, the sin goes beyond just an attack upon a fellow believer; it is an attack upon the law.
35. It is attacking the law as though it should not protect believers; judging one’s brother is ipso facto judging the law itself.
36. The brother who sins in this fashion makes himself "a judge" of the law rather than what he is supposed to be, "a doer" of the law.
37. The conditional clause is a first class condition of assumed reality.
38. "But if you judge (pres.act.ind.2s.) the law (prodosis clause), you are (pres.act.ind.2.s.) not a doer of the law but a judge".
39. In what way does the sinning believer become a judge of the law?
40. He passes judgment on the law, that it has no business to protect another brother against slander.
41. That it (law) should leave the offender free to attack and judge another at liberty (ad libitum).
42. In short, no one can run down a brother without attacking the law; or what amounts to the same, judging one’s own brother is judging law, making oneself superior to it instead of humbly remaining under its directives.
43. James does not use the definite article when referring to "law" as in the Mosaic Law.
44. He is writing to church age believers who are under the "royal law" of 2:8.
45. He has already spoken of "the perfect law, the law of liberty" in 1:25.
46. Here, he writes simply "law- law".
47. James is not here writing about the Torah, but about the Royal Law for the Royal Family, with its dynamic of love based on the FHS.

VERSE 12 There is only one Lawgiver and Judge (ei-j evstin Îo`Ð nomoqe,thj kai. krith,j [adj.n.m.s., heis, one + pres.act.ind.3s., eimi + def.art. w/n.m.s., nomothetes, lawgiver; 1x + conj., kai + n.m.s., krites, judge]), the One who is able to save and to destroy (o` duna,menoj sw/sai kai. avpole,sai\[def.art. w/pres.dep.pt.n.m.s., dunamai, be able + aor.act.infin., sozo, save + conj., kai + aor.act.infin., apollumi, destroy]); but who are you who judge your neighbor (su. de. ti,j ei= o` kri,nwn to.n plhsi,on [conj., de, but + pro.voc.m.s., su + pro.\interrog.n.m.s., tis, who + pres.act.ind.2s., eimi + def.art. w/pres.act.pt.voc.m.s., krino, judge + adj./adv., plesion, neighbor])?

1. The numeral "one" is the subject and not merely the numeral: "There is one Lawgiver", and the sense is, "One only".
2. "The Lawgiver and Judge" is the predicate and has the article because it is identical with and interchangeable with the subject.
3. The one article combines the two nouns "Lawgiver and Judge".
4. Since God is the one, He is the other as well.
5. The articulated participle "the One who is able to save and to destroy", stands in apposition: "the One able to save and to destroy".
6. These two acts establish God’s position (Matt.25:46).
7. The final rhetorical question is crushing.
8. The one whose position is at the side of your brother and neighbor should be a doer of the law; rather you have made yourself as the one who judges your neighbor.
9. James uses a similar thought to that of Jesus in Matt.7:1 ("Do not judge so that you will not be judged.") and Paul in Rom.14:4,13 ("Who are you to judge the servant of another? To his own master he stands or falls; and he will stand, for the Lord is able to make him stand."; "Therefore let us not judge one another anymore, but rather determine this—not to put an obstacle or a stumbling block in a brother’s way.").
10. Their arrogant and flagrant judging usurps God’s authority: sets aside His rules/law and judgment, and presumes to set up law and judgment of its own.
11. The assault against presumptive judging ends with "Who are you to judge another?".
12. James himself states the kind of judging he refers to, namely running down a brother.
13. To think that this refers to all judging would contradict the body of Scripture which tells us to exercise discernment with respect to those around us.
14. We are enjoined to judge with a "righteous judgment" (Deut.16:18; Jn.7:24).
15. Only God knows the intents of the heart of a man (1Cor.4:5).
16. We are not to judge others within the community of positive volition with respect to their standing before God (Rom.14:10 "But you, why do you judge your brother? Or you again, why do you regard your brother with contempt? For we will all stand before the judgment seat of God.").

VERSE 13 Come now, you who say (:Age nu/n oi` le,gontej [pres.act.imper.2p., ago, lead, bring + adv., now + def.art. w/pres.act.pt.voc.m.p., lego, say]), "Today or tomorrow we will go to such and such a city (Sh,meron h' au;rion poreuso,meqa eivj th,nde th.n po,lin [adj./adv., semeron, today + conj., or + adv., aurion, tomorrow + fut.dep.ind.1p., proreuomai, travel, go + prep., eis w/adj.\demon.acc.f.s., hode, this one; such a person/place + def.art. w.acc.f.s., polis, city]), and spend a year there and engage in business and make a profit (kai. poih,somen evkei/ evniauto.n kai. evmporeuso,meqa kai. kerdh,somen [conj. + fut.act.ind.1p., poieo, do, make; "spend" + adv., ekei, there + acc.m.s., eniautos, a year + conj., kai + fut.mid.ind.1p., emporeuomai, engage in business; 2x: 2Pet.2:3 + conj., kai + fut.act.ind.1p., kerdaino, make a profit]."

ANALYSIS: VERSE 13

1. Disregard of the directive will of God is still the subject in vv.13-17.
2. In vv.1-10 God is disregarded in favor of the pleasure grid of the ISTA and its result of friendship with the cosmos.
3. In vv.11-12 the sin of judging and maligning of fellow believers is rebuked.
4. No disregard of the MPR principle, as it relates to the geographical will of God, is slammed.
5. Put another way: business planning in disregard to the directive will of God is rebuked.
6. The "Come now" acts as an interjection.
7. In the classics it is used as an imperative; as here and in 5:1.
8. "You who say" is a vocative of address.
9. The independent, self-centered attitude of the believer who pursues business enterprise apart from God’s will is under attack here.
10. James uses four future indicatives in this verse to present a hypothetical case in which believers act in presumptive arrogance with respect to God and His will for their future.
11. James had, no doubt, heard of actual cases of believers who were talking about relocating for quick financial gain.
12. The attitude expressed here is one of presumption and arrogance.
13. What is true of the inception of the enterprise is true of its outcome in the minds of those who were planning such an endeavor.
14. It is all fixed and settled: we will go to a particular city, we will spend a year there (presumably so we can get out of the economic straits we are in) and engage in business (we heard of the opportunity and assume God is in it), and we will make a profit (we are assured that nothing will stop us from success).
15. The Jews always loved trade and were shrewd in making it pay off.
16. Travel and trade were brisk during the empire period.
17. The Jews had means of communicating business conditions and opportunities to their own people.
18. Jewish Christians still had contacts with their unbelieving counterparts and relied on these contacts for inside information.
19. The futures are all volitive: we will do so and so.
20. The point is that these believers spoke as those in the cosmos do with little or no regard for God and His will.
21. This illustrates the cosmic mentality when it comes to all things and especially when it comes to business matters.

VERSE 14 Yet you do not know what your life will be like tomorrow (ouvk evpi,stasqe oi[tinej to. th/j au;rion poi,a h` zwh. u`mw/n [neg., ouk + pres.dep.ind.2p., epistomai, understand, know about + pro.\rel.n.m.p., hostis, used qualitatively to indicate that a definite person or thing belongs to a certain class as in ‘such a one who’; "You are the kind that does not understand" + def.art.acc.nt.s., what + def.art.gen.f.s., "will happen" + adv., aurion, tomorrow + adj.\interrog.n.f.s., poios, of a qualitative force; "What sort is...?" + gen.p., su + def.art.w.n.f.s., zoe, life. The corrected translation has two sentences: "Your are the kind that does not understand what will happen tommorrow What sort is your life?"]). You are just a vapor that appears for a little while and then vanishes away (avtmi.j ga,r evste h` pro.j ovli,gon fainome,nh( e;peita kai. avfanizome,nh [conj., gar, for; not translated + pres.act.ind.2p., eimi + n.f.s., atmis, mist, vapor + def.art. w/pres.pass.pt.n.f.s., phaino, appear + prep. w/adj.acc.nt.s., oligos, little + adv., epeita, after that; see 1Thess.4:17 + + conj., and + pres.pass.pt.n.f.s., aphanizo, vanish]).

ANALYSIS: VERSE 14

1. James, with a touch of irony, adds: "You such as you do not know a thing of tomorrow" to say nothing of a whole year!
2. What these types do not take into account in all their self-centered planning is that they really don’t know anything with respect to tomorrow or whether they will be alive.
3. The genitive feminine article followed by the adverb "tomorrow" modifies the accusative neuter singular of the definite article as in: "the thing of the morrow".
4. Scripture says: "Do not boast about tomorrow, for you do not know what a day may bring forth".
5. An example is the rich fool who planned to build greater barns when that very night his soul was required of him.
6. James has the uncertainty of life in mind.
7. The second sentence is a question as follows: "What is your life like?".
8. James immediately proceeds to answer the question by comparing longevity to "a vapor that appears for a little while and then passes away".
9. In 1:10 he uses a different figure.
10. The vapor of smoke or steam suddenly appears and then it is absorbed into the atmosphere.
11. Compare Ps.39:4-6.
12. How foolish to plan to take a year away from MPR to get some financial breathing room or even to make a small fortune.
13. James’ point only has force if the culprits are involved in ditching face-to-face teaching.
14. Otherwise, there is no point in saying this, since life is a vapor no matter where one is.
15. Taking a better job is not a sin if the believer is not violating MPR and all that implies.
16. To risk Phase 3 glory for temporal advantage is the height of foolishness on the part of the positive, advancing believer.
17. God has a geographical will for the believer growing under his/her right shepherd (Jn.10).
18. Temptation to move based on economics, family, environment or whatever will confront many of us.
19. The attainment of the crown involves cost and sacrifice.
20. The glory of man is but a vapor that soon dissipates (cp. Ps.37:35,36).
21. We are to walk by faith, not sight, knowing that we have a better resurrection (2Cor.4:17,18; Heb.11:35).
22. There is no shame before God in having a little (Ps.37:16 "Better is the little of the righteous than the abundance of many wicked.").
23. If God wants to prosper you financially He will do it within your God-assigned niche.

VERSE 15 Instead, you ought to say (avnti. tou/ le,gein u`ma/j [prep., anti, instead w/def.art.gen.nt.s., "this" w/pres.act.infin.(imperatival), lego, say; "Instead, say this:" + pro.acc.p., su]), "If the Lord wills, we will live and also do this or that (VEa.n o` ku,rioj qelh,sh| kai. zh,somen kai. poih,somen tou/to h' evkei/no [part.\conditional (3^rd) + def.art.w/n.m.s., kurios, lord + aor.act.subj.3s., thelo, wish, will + conj., kai, and + fut.act.ind.1p., zao, live + conj., kai, also + fut.act.ind.1p., poieo, do + pro.\demonst\near.acc.nt.s., houtos, this + conj., of + pro.\demonstr.\remote, ekeinos, that])."

ANALYSIS: VERSE 15

1. The corrected translation is: "If the Lord wills and we live, we shall also do this or that".
2. Over against what these people actually, say James places what they ought to be saying as Christians.
3. Without His will, not even a sparrow falls to the ground (Matt.10:29,30).
4. Paul makes his return to Ephesus contingent on "if God wills" (Acts.18:21); in 1Cor.4:19 and 16:7 we have "if the Lord permits", in Heb.6:3 "if God permits".
5. "If the Lord wills" is the prodosis of a third class condition.
6. The aorist subjunctive indicates one act of God’s willing.
7. "We shall live and also do this or that" is the apodosis where the condition is doubled.
8. These verbs are exactly like those used in v.13, expressing the human viewpoint with respect to the immediate future.
9. We translate: "If the Lord wills and we live, we will also do this or that".
10. As for the double condition; God’s will controls not only our doing this or that, but also our being alive or not.
11. When we say "God willing" it must not be empty piety.
12. When James says that "we shall do this or that" he includes much more than business and getting gain; "this or that" covers everything near and remote that God grants us under His directive will.
13. He may let us fail in business to teach us some lesson.

VERSE 16 But as it is, you boast in your arrogance; all such boasting is evil (nu/n de. kauca/sqe evn tai/j avlazonei,aij u`mw/n\ pa/sa kau,chsij toiau,th ponhra, evstin [conj., de, but + adv., nun; "as it is" + pres.mid.ind.2p., kauchoami, boast + prep., en w/def.art.w/dat.f.p., alazoneia, pretention; conceit; it is pride characterized by pretension; 2x: 1Jn.2:16 + pro.gen.p., su, "your" + adj.n.f.s., pas, all + adj.\demonstr.n.f.s., toioutos, such a kind as; "such" + n.f.s., kauchesis, boasting + pres.act.ind.3s., eimi + adj.n.f.s., poneros, evil]).

ANALYSIS: VERSE 16

1. The language of v.13 is a boast.
2. But it is worse than a simple verbal expression of pride, it is boasting "in your pretensions".
3. Note that the noun translated "arrogance" is a plural.
4. The noun occurs here and in 1Jn.2:16 ("boastful pride of life").
5. The noun and the adjective indicate hollow pretense, making more of something than the facts warrant; in particular, acting as if one has more than he has when he, perhaps, has nothing, or pretending to do what is beyond him.
6. Here the pretensions of life on the part of the guilty parties is to act and speak as if they could dispose of the future; while in reality it all rests solely in the will of God.
7. All such boasting is actively "evil".
8. They were presuming to speak and act for God.
9. All this confident, prideful, and pretentious planning is evil.
10. They attempted to usurp the prerogatives of God.
11. All boasting is evil, especially the pretentious boasts which make claims that are not in accordance with the facts.

VERSE 17 Therefore, to one who knows the right thing to do and does not do it, to him it is sin (eivdo,ti ou=n kalo.n poiei/n kai. mh. poiou/nti( a`marti,a auvtw/| evstin [inferential conj., oun, therefore + pf.act.pt.dat.m.s., oida, know + pres.act.infin., poieo, do + adj.acc.nt.s., kalos, good + conj., kai + neg., me + pres.act.pt.dat.m.s., poieo, do + pro.dat.m.s., autos, him + pres.act.ind.3s., eimi + n.m.s., hamartia, sin]).

ANALYSIS: VERSE 17

1. James declares exactly where this particular evil/wickedness lies.
2. Their evil consisted of boasting in pretentious foolishness.
3. They were like a person who was boasting in something that had no basis in fact.
4. James states the case against them by declaring the general principle which takes in far more than the sinning charged against them.
5. If the guilty parties did not know the doctrinal principles that they were in violation of they would have had some excuse.
6. The readers cannot plead for some mitigation.
7. So they fell under the principle that to the one knowing to do what is excellent/right and yet not doing it, to him this omission is plain, downright sin with a capital S.
8. James applies this general principle to what he describes in this immediate context.
9. The two dative participles are without the definite article: "one knowing and not doing".
10. Hence, they are indefinite and broad.
11. They cover all the known imperatives related to the CWL.
12. The sin of knowing and not doing is much more grievous.
13. The sin of pretentious boasting and abandoning the will of God is a sin that can only be covered by repentance/rebound.
14. Otherwise, the believer who abandons the truth of what he/she knows is doomed to a greater Phase 2 misery and Phase 3 shame than someone who, while culpable, comes under less duress.