James4

James 4:1-12  –  Warning Against Worldliness

James 4:1-12 (ESV)
¹  What causes quarrels and what causes fights among you? Is it not this, that your passions are at war within you?
²  You desire and do not have, so you murder. You covet and cannot obtain, so you fight and quarrel. You do not have, because you do not ask.
³  You ask and do not receive, because you ask wrongly, to spend it on your passions.
⁴  You adulterous people! Do you not know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God.
⁵  Or do you suppose it is to no purpose that the Scripture says, “He yearns jealously over the spirit that he has made to dwell in us”?
⁶  But he gives more grace. Therefore it says, “God opposes the proud, but gives grace to the humble.”
⁷  Submit yourselves therefore to God. Resist the devil, and he will flee from you.
⁸  Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded.
⁹  Be wretched and mourn and weep. Let your laughter be turned to mourning and your joy to gloom.
¹⁰  Humble yourselves before the Lord, and he will exalt you.
¹¹  Do not speak evil against one another, brothers. The one who speaks against a brother or judges his brother, speaks evil against the law and judges the law. But if you judge the law, you are not a doer of the law but a judge.
¹²  There is only one lawgiver and judge, he who is able to save and to destroy. But who are you to judge your neighbor?

 

V.1   James states that it is the source of your pleasures wages war within you.

James 4:1 (NASB)
¹  What is the source of quarrels and conflicts among you? Is not the source your pleasures (LN25.27 “hedone” that wage war in your members?

LN25.27 ἡδονή^b, ῆς f: desire for physical pleasure, often sexual—‘desire, passion, desire for pleasure.’ … ‘from the desires for pleasure that battle within you’ Jas 4:1^[1]

To fulfill these fleshly desires that comes from selfishness one will oppose God and the Word of God.

 

James 4:2 (NASB)
²  You lust (epithumeo) and do not have; so you commit murder (phoneuo). You are envious and cannot obtain; so you fight and quarrel. You do not have because you do not ask.

 

MacArthur explains two of the strong words used in this verse:

When desires for the wrong kinds of pleasure are frustrated and unfulfilled, they also wage external war.

The verb epithumeō (to lust) refers to having a desire or longing of any kind, but the context makes it clear that the desire mentioned here is inordinate, misdirected, and sinful. … sinful lust is not gratified, the worldly person is prone to lash out in angry frustration, sometimes even committing murder. Even the Pharisees, who lusted for the personal satisfaction of having a reputation for virtue and holiness, murdered the Savior who unmasked their hypocrisy.

Murder translates the verb phoneuō, … When the lusting person cannot achieve his desired goals—whether for reputation, prestige, sexual gratification, money, power, escape through drugs or alcohol, success, possessions, the affections of another person, or whatever—the result is often catastrophic to others and always destructive of oneself. (Gen. 19:11).

 

V.2b – “selfish desires”   “envious” (zeloo)

 

G 2206 ζηλεύω, ζηλόω [zeloo /dzay·lo·o/] … 1 to burn with zeal. 1a to be heated or to boil with envy, hatred, anger. 1a1 in a good sense, to be zealous in the pursuit of good. 1b to desire earnestly, pursue. 1b1 to desire one earnestly, to strive after, busy one’s self about him. 1b2 to exert one’s self for one (that he may not be torn from me). 1b3 to be the object of the zeal of others, to be zealously sought after. 1c to envy.^[2]

 

1 John 2:15-16 (NASB)
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.
¹⁶  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.

 

James 4:3 (NASB)    – Selfish Desires…
³  You ask and do not receive, because you ask with wrong motives (kakos) , so that you may spend it on your pleasures.  (Ja4v3)

 

Wrong motives (kakos) means of bad, evil or wicked.. The wrong motivation is the desire to spend (dapanao) God’s gifts on one’s own pleasures (hedone) (joy ((source of))

 

James 4:4-6 (NASB)
⁴  You adulteresses (moichalis G3428) , do you not know that friendship(philia G5373)  with the world is hostility toward God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God.
⁵  Or do you think that the Scripture speaks to no purpose: “He jealously desires the Spirit which He has made to dwell in us”?
⁶  But He gives a greater grace. Therefore it says, “GOD IS OPPOSED TO THE PROUD, BUT GIVES GRACE TO THE HUMBLE.”

 

1. 4 ⁴ You adulteresses (moichalis G3428) , do you not know that friendship(philia G5373) with the world is hostility toward God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God.

It is well to understand that David testified about the enemies of God…

Psalm 68:21 (NASB)
²¹  Surely God will shatter the head of His enemies, The hairy crown of him who goes on in his guilty deeds.

 

Jude 1:19 (NASB)  These ‘enemies’ are identified as:
¹⁹  These are the ones who cause divisions, worldly-minded, devoid of the Spirit.

 

 

James 4:5 (NLT)
⁵  What do you think the Scriptures mean when they say that the spirit God has placed within us is filled with envy?
James stresses that the spirit of man is of envy.   From the beginning of mankind sin has been a problem for them to deal with.

Genesis 4:7 (NLT)
⁷  You will be accepted if you do what is right. But if you refuse to do what is right, then watch out! Sin is crouching at the door, eager to control you. But you must subdue it and be its master.”

 

The last sentence is God’s instruction to Cain and continues to be our counsel today.

 

John 5:39-40 (NASB)
³⁹  “You search the Scriptures because you think that in them you have eternal life; it is these that testify about Me;
⁴⁰  and you are unwilling to come to Me so that you may have life.

 

James 4:6 (NLT) – ⁶  But he gives us even more grace to stand against such evil desires. As the Scriptures say, “God opposes the proud but favors the humble.”

 

Compare James 4:6  with 1 Peter 5:5  –  the verses are in reference to Proverbs 3:34

James was revering to Proverbs 3:34

Proverbs 3:34 (NASB)
³⁴  Though He scoffs at the scoffers, Yet He gives grace to the afflicted.

 

1 Peter 5:5 (NASB)   

(James 4:6 and here in 1 Peter this is quoted: “God opposes the proud but favors the humble”.)
⁵  You younger men, likewise, be subject to your elders; and all of you, clothe yourselves with humility toward one another, for  God is Opposed (antipasto)  to the proud (hyperephanos),  But gives grace to the humble.

(Ja4v6)

Quote LBC:

Opposes is a military term for an enemy’s actions. Part of the battle that James mentioned in James 4:1 is God’s resistance to our evil desires. The inner turmoil is not just a conflict among our desires; it is also God waging war on our rebellious selves. By denying our prideful objectives, God is often able to get our attention. Times of frustration are important opportunities to consider whether the goals we are pursuing are honoring to God or simply our own desires. Failure may be God’s way of calling us back to friendship with him.^[3]

 

The principle is found in:

Isaiah 54:7-8 (NASB)
⁷  “For a brief moment I forsook you, But with great compassion I will gather you.
⁸  “In an outburst of anger I hid My face from you for a moment, But with everlasting lovingkindness I will have compassion on you,” Says the LORD your Redeemer.

Matthew 13:12 (NASB)
¹²  “For whoever has, to him more shall be given, and he will have an abundance; but whoever does not have, even what he has shall be taken away from him.

 

Proverbs 16:18-19 (NASB)
¹⁸  Pride goes before destruction, And a haughty spirit before stumbling.
¹⁹  It is better to be humble in spirit with the lowly Than to divide the spoil with the proud.

 

Quote LBC:
But gives grace to the humble.” The cure for evil desires is humility (see Proverbs 16:18–19; 1 Peter 5:5–6). What is this grace that God gives? By God’s unmerited favor, the humble can have these special benefits: (1) They are in a position to enjoy a personal relationship with God based on the infinite merit of Christ, whose death created this position of acceptance they freely step into. (2) They have the privileges of access to God in prayer, daily fellowship with Christ, guidance by God’s Spirit, a future hope in heaven, and the profound sense of being loved by God. Christ’s death guaranteed these privileges. (3) They have the power of knowing that God is for them and nothing that comes against them can overcome him. Christ’s resurrection demonstrated that power. The key to our own participation in these benefits depends on our willingness to be humble before God.

Humility is not weakness; instead, it is the only place that believers gain courage to face all their temptations and sins with God’s strength. As God gives us more grace, we realize that this world’s seductive attractions are only cheap substitutes for what God has to offer. It is our choice—we can humble ourselves and receive God’s grace, or we can continue in our pride and self-sufficiency and experience his anger.

How do we, so prone to pride at the very moments when we think we might be approaching humility, discover true humility? How do we become the kind of humble people who find the overflowing grace that God promises? Having revealed our need, James now points clearly to the way.^[4]

 

James 4:7-10 (NASB)
⁷  Submit therefore to God. Resist the devil and he will flee from you.
⁸  Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded.
⁹  Be miserable and mourn and weep; let your laughter be turned into mourning and your joy to gloom.
¹⁰  Humble yourselves in the presence of the Lord, and He will exalt you.

 

(Ja4aorist)

 

The green highlighted words are the ‘verbs’.  (However, the printer will show shades of grey.  For your ease I have highlighted and Underlined the words in the text above.

 

James 4:7-10 (ESV)
⁷  Submit yourselves therefore to God. Resist the devil, and he will flee from you.
⁸  Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded.
⁹  Be wretched and mourn and weep. Let your laughter be turned to mourning and your joy to gloom.
¹⁰  Humble yourselves before the Lord, and he will exalt you.       (Ja4v9)

 

I turned the morphology (morph) on so you could see three of the words and the assigned morphology.

 

V.7 “Submit” youselves….. “Resist” the devil

It has been said that ‘humility’  is a quality that we simply cannot pursue directly. 

There, of course, are other traits that are only as a by-product of God’s spirit.  These are: self-control, patience, endurance, peace, and joy.

Quoting  Hermas –    “The devil cannot dominate the servants of God who hope in him with all their hearts.  The devil can wrestle, but he cannot pin.  If, then, you resist him, he will flee defeated from you in disgrace.”

 

About Humility this quote from LBC may be of interest:
HOW TO ENCOURAGE HUMILITY

When we discover humility in others, we actually do them a disservice in pointing it out. Saying to someone, “You are such a humble person,” is not encouragement as much as it is tempting them to pride. We can better appreciate and encourage humility in others by expressing to them the impact of their obedience in a certain area. For example, if we note the humility of a person as they care for someone who the world would describe as “beneath them” on the social scale, we can simply say, “When I saw how you cared for that person, I was challenged to be more aware of the needs of people around me.” Then we will be encouraging the action that demonstrated humility without spotlighting the humility itself.^[5]

 

That was a wonderful sentence and one that I’d only be able to construct after the event has occurred some several hours later.  However, I can continue to work toward saying just the right thing at the right time.  The quote still reminds you that to stress a person’s action as a display of a ‘humble’ person may not be the best way to go.

 

Our help is in putting on the complete armor of God.   Ephesians 6:10-18

Peter discusses the value of being humble in 1 Peter 5:6-9.

1 Peter 5:6-9 (ESV)
⁶  Humble yourselves, therefore, under the mighty hand of God so that at the proper time he may exalt you,
⁷  casting all your anxieties on him, because he cares for you.
⁸  Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour.
⁹  Resist him, firm in your faith, knowing that the same kinds of suffering are being experienced by your brotherhood throughout the world.

 

What we need is to “trust” God’s willingness and power is there for us:

1 John 4:4 (NLT)
⁴  But you belong to God, my dear children. You have already won a victory over those people, because the Spirit who lives in you is greater than the spirit who lives in the world.

 

The devil uses tools of seduction and three of these were demonstrated when trying to seduce Jesus on the wilderness.   Matthew 4:1-11

1. the seduction of self-sufficiency (challenging Jesus to meet his own needs)
2. the seduction of self-importance (challenging Jesus to test God)
3. the seduction of power (challenging Jesus to exchange power over the world for submission to the devil).

From the book of James one can find these  –  Quote LBC:

Behind each was the devil’s attempt to get Jesus to doubt his relationship to God (“if you are the Son of God”). Among others that can be illustrated from James’s letter are:

• the seduction to respond with bitterness to the hardships of life (1:2)
• the seduction to doubt persistently (1:6–8)
• the seduction to blame God for temptation (1:13–15)
• the seduction that good things come from someone other than God (1:16–18)
• the seduction that we can have faith without changing the way we live (1:22–25)^[6]

 

 

V.7 “Submit” youselves….. “Resist” the devil  (diabolos)  LN12.34

Resist (anthistemi) in Greek it literally is “to stand against,” “to oppose”.    There is NO middle ground.

 

Diabolos – LN12.34 – The Louw-Nida provided an extensive and interesting definition worth looking at:

12.34 διάβολος^a, ου m (a title for the Devil, literally ‘slanderer’);…‘to be tried by the Devil’ or ‘to be tested by the Devil’ Mt 4:1.  –   ‘how can Satan cast out Satan?’ or ‘how can Satan get rid of Satan?’ Mk 3:23. See also Re 20:2 above.

In a number of languages there is a well known proper name for the Devil as the chief of all demons. In other instances, however, he is given a descriptive name, for example, ‘the ruler of the evil spirits,’ ‘the chief of the demons,’ ‘the truly bad one,’ ‘the left-handed one’ (as the one who is opposed to all which is right or correct), ‘the no-good one,’ ‘the avaricious one.’ In some instances a term for the Devil may be highly idiomatic as, for example, ‘the barking one,’ a reference to the Devil’s presumed activity in animal guise.

Some translators have attempted to construct a term for Devil on the basis of the meaning of the Greek term διάβολος as ‘slanderer.’ This, however, has rarely been advisable, largely because in practically all languages there is a far more relevant way of speaking about the Devil. Other translators have attempted to render the term Devil by simply borrowing the form of the word from a dominant language, but this may also introduce complications, since one cannot always control the manner in which such a term will be understood. In one language, for example, the borrowed term ‘devil’ was identified simply as a small spirit that spreads fever among people, while in another area the borrowed term ended up meaning only a spirit which induces insanity. In this latter instance, the translators finally used an expression for the Devil which meant literally ‘the lord of all sin.’

Some translators have employed for ‘Devil’ the proper name Satan, but this is often not a satisfactory solution. In one language in West Africa, for example, the term Satan had already been borrowed but was understood in the sense of the culture hero of the people and not as a designation for the chief of demons.^[7]

 

The word “Devil” provides a different meaning to a person in accordance to their collective description of it.

 

V.8a – Fellowship

James 4:8 (NLT)
⁸  Come close to God, and God will come close to you. Wash your hands, you sinners; purify your hearts, for your loyalty is divided between God and the world.

 

James 4:8 (NASB)
⁸  Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded.

 

In the O.T.   “Draw near to God and He will draw near to you…”  was an expression for one who sincerely approached God in penitence and humility.

Isaiah 29:13 (NASB)
¹³  Then the Lord said, “Because this people draw near with their words And honor Me with their lip service, But they remove their hearts far from Me, And their reverence for Me consists of tradition learned by rote,

 

Psalm 145:18 (NASB)
¹⁸  The LORD is near to all who call upon Him, To all who call upon Him in truth.

 

Hebrews 4:16 (NASB)
¹⁶  Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need.

 

1. 8b – Cleansing:

“Wash your hands” – “Cleanse your hands you sinners  (hamartolos G268)”  –  “a removing of certain things”  (dirt, contamination, sin – etc.)

This was an external behavior to show a purifying of our actions.   When Jesus washed the feet of his disciples it would picture one’s submission of our exterior lives to God’s cleansing.

 

Isaiah 1:15-16 (NASB)
¹⁵  “So when you spread out your hands in prayer, I will hide My eyes from you; Yes, even though you multiply prayers, I will not listen. Your hands are covered with blood.
¹⁶  “Wash yourselves, make yourselves clean; Remove the evil of your deeds from My sight. Cease to do evil,

 

Psalm 18:20 (NASB)
²⁰  The LORD has rewarded me according to my righteousness; According to the cleanness of my hands He has recompensed me.

 

This Greek word (hamartolos) is only used of unbelievers.

G 268 ἁμαρτωλός [hamartolos /ham·ar·to·los/] adj. From 264; TDNT 1:317; TDNTA 51; GK 283; 47 occurrences; AV translates as “sinner” 43 times, and “sinful” four times. 1 devoted to sin, a sinner. 1a not free from sin. 1b pre-eminently sinful, especially wicked. 1b1 all wicked men. 1b2 specifically of men stained with certain definite vices or crimes. 1b2a tax collectors, heathen.^[8]

 

V.8c – Purification:

“…and purify (hagnizo G48)  your hearts, you double-minded (dipsychos G1374) (you sinners).

Note Bible Strip Ja.4:8c below:

 

Psalm 24:3-4 (NASB)
³  Who may ascend into the hill of the LORD? And who may stand in His holy place?
⁴  He who has clean hands and a pure heart, Who has not lifted up his soul to falsehood And has not sworn deceitfully.

 

Jesus told us why we needed to purify (hagnizo)  our hearts:

Matthew 15:19 (NASB)
¹⁹  “For out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false witness, slanders.

 

The Lord’s promise is this:

Ezekiel 36:25-27 (NASB)
²⁵  “Then I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your filthiness and from all your idols.
²⁶  “Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh.
²⁷  “I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances.

 

(Ja4v8c)

We need to stop being “double-minded”  (dipsychos)

 

dipsychos G1374 – literally means ‘double-souled”.  This Greek word is only used twice in the N.T. and both are found in James:

James 1:8 (NASB)
⁸  being a double-minded man, unstable in all his ways.

James 4:8 (NASB)
⁸  Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded.

 

James 4:9 (NASB)
⁹  Be miserable and mourn and weep; let your laughter be turned into mourning and your joy to gloom.

(Ja4v9b)

 

To get the sense of what it means for one to be wretched, mourning and weeping note this Quote from LABC:

Lament and mourn and weep.  Submission to God brings people to a new awareness of their condition and shortcomings. As God draws near to us, we ought to sense our unworthiness. After all, we are being allowed to approach the holy, perfect God.

James has described a long spiritual process in the last eight verses. He began by describing people in conflict with each other and within themselves. Then he described the source of those conflicts as inappropriate desires motivated in large part by trying to stay close to the world and to God. Unmasking such a life and calling believers to submission may not be a welcome message. Surrender may not come easy. Long-held desires may respond with defiance. Repentance may have to include remembering how far we have broken from God’s way before we have turned back.

These different terms, lament, mourn, and weep, capture the struggle of a soul drawing near to God. There is a dying which takes place. Paul invites us to consider ourselves “dead to sin, but alive to God in Christ Jesus” (Romans 6:11 nrsv). Today, few gospel preachers tell their listeners that they must forsake their selfish ways and surrender their lives to Jesus. Instead, they hear about turning to Christ as if it somehow did not involve the rather painful turning away from something or someone else.^[9]

 

 

 

V.9a – Misery  –  Compare the ESV with NLT –
Note same Greek words in each and the translation words that was used:

James 4:9 (NASB) 
⁹  Be miserable and mourn and weep; let your laughter be turned into mourning and your joy to gloom.

James 4:9 (ESV)
⁹  Be wretched and mourn and weep. Let your laughter be turned to mourning and your joy to gloom.

(Ja4v9c)

 

 

V.9a – Misery  – wretched  (talaiporeo – G5003)    (“wretched” is a condition)  (Lament)

This word carries the idea of being broken and feeling wretched because of one’s circumstances.  In this case it is ‘broken’ because on one’s circumstances to be in the sinful condition and separated from God.

COMPARE:  ESV translation that tries to get to 1 word and the NLT that provides a phrase giving a greater understanding to the Greek Word used in this verse.

ESV:  “be wretched”  –  NLT  “Let there be tears (g5003) for what you have done.”

 

G5003 ταλαιπωρέω [talaiporeo /tal·ahee·po·reh·o/] v. … 1 to toil heavily, to endure labours and hardships. 2 to be afflicted. 3 to feel afflicted and miserable. 4 to afflict.^[10]

 

V.9b – Sorrow  – Mourn (pentheo – G3996, LN25.136) & (Mourning (Penthos G3997, LN25.136)   Lour Nida uses the same LN 25.136

Pentheo – the idea of deep greif and remorse – lamenting over sin.

G3996 πενθέω [pentheo /pen·theh·o/] v. From 3997;… 10 occurrences; AV translates as “mourn” seven times, “wail” twice, and “bewail” once. 1 to mourn. 2 to mourn for, lament one.

G3997 πένθος [penthos /pen·thos/] n n. Strengthened from the alternate of 3958; … Five occurrences; AV translates as “sorrow” three times, and “mourning” twice. 1 mourning.^[11]

LN25.142 πενθέω; πένθος, ους n: to experience sadness or grief as the result of depressing circumstances or the condition of persons—‘to be sad, to grieve for, to weep for, sorrow, grief.’ Jas 4:9

Matthew 5:4

 

V.9c – Tears   –  Weep (Klaio – G2799-LN25.138)

An outward manifestation of one’s misery and sorrow.

LN25.138 κλαίω; κλαυθμός, οῦ m; κραυγή^b, ῆς f: to weep or wail, with emphasis upon the noise accompanying the weeping—‘to weep, to wail, to lament, weeping, crying.’…‘he went out and wept bitterly’ Mt 26:75;^[12]

 

V.9d – Seriousness  –  Turned to ‘laughter or joy”  

John MacArthur explains it so well:

let your laughter be turned into mourning and your joy to gloom. (4:9d)

The ninth command, like the fourth and fifth (4:8b–c), is in the form of a Hebraic couplet, expressing the same basic truth in two different but parallel forms. James is not condemning legitimate laughter or joy but rather the flippant, trivial, worldly, self-centered, sensual kinds that unbelievers revel in, despite, and often because of, their sinful pleasures. It corresponds to Jesus’ warning: “Woe to you who laugh now, for you shall mourn and weep” (Luke 6:25), and is the opposite of a beatitude given a few verses earlier that is recorded only in Luke: “Blessed are you who weep now, for you shall laugh” (v. 21). In both verses Jesus used a verb form of the noun that in the present text is rendered laughter.

,,, James is calling unbelievers to lament and grieve over “the lust of the flesh and the lust of the eyes and the boastful pride of life” (1 John 2:16) that had characterized their former lives and marked them as enemies of God (James 4:4).^[13]

 

V.10 – Humility

James 4:10 (NLT)
¹⁰  Humble  (tapeinoo – G5013, LN88.56) yourselves before the Lord, and he will lift you up in honor.

Tapeinoo – means to cause someone to be or to become humble…  LN88.56 – To Make Low!

(Ja4v10)

(tapeinoo G5013)  Humility – It Literally  means to make low.

 

G5013 ταπεινόω [tapeinoo /tap·i·no·o/] v. From 5011; TDNT 8:1; TDNTA 1152; GK 5427; 14 occurrences; AV translates as “humble” six times, “abase” five times, “humble (one’s) self” twice, and “bring low” once. 1 to make low, bring low. 1a to level, reduce to a plain. 1b metaph. to bring into a humble condition, reduce to meaner circumstances. 1b1 to assign a lower rank or place to. 1b2 to abase. 1b3 to be ranked below others who are honoured or rewarded. 1b4 to humble or abase myself by humble living. 1c to lower, depress. 1c1 of one’s soul bring down one’s pride. 1c2 to have a modest opinion of one’s self. 1c3 to behave in an unassuming manner. 1c4 devoid of all haughtiness.^[14]

 

LN88.56 ταπεινόω^d: (derivative of ταπεινός^b ‘humble,’ 88.52) to cause someone to be or to become humble—‘to make humble, to humble.’ … ‘he who humbles himself like this child is the greatest in the kingdom of heaven’ Mt 18:4. A strictly literal rendering of ‘he who humbles himself’ could be misunderstood as ‘one who despises himself’ or ‘one who has no regard for himself.’ In the context of Mt 18:4 it is often important to use an idiomatic expression which will adequately convey the meaning, for example, ‘one who causes his heart to bow down’ or even ‘one who makes his heart small.’^[15]

 

Job 22:29 (NLT)
²⁹  If people are in trouble and you say, ‘Help them,’ God will save them.

 

Job 22:29 (NASB77)
²⁹  “When you are cast down, you will speak with confidence And the humble person He will save.

 

Job 22:29 (ESV)
²⁹  For when they are humbled you say, ‘It is because of pride’; but he saves the lowly.

 

 

God honors those that are spiritually Humble:

2 Chronicles 7:14 (NASB77)
¹⁴   and My people who are called by My name humble themselves and pray, and seek My face and turn from their wicked ways, then I will hear from heaven, will forgive their sin, and will heal their land.

 

Psalm 10:17 (NASB)
¹⁷  O LORD, You have heard the desire of the humble; You will strengthen their heart, You will incline Your ear

 

James 4:6 (NASB) – His Greater Grace- He will Exalt them lavishly.
⁶  But He gives a greater grace. Therefore it says, “GOD IS OPPOSED TO THE PROUD, BUT GIVES GRACE TO THE HUMBLE.”

Humble actions explained:  Philippians 2:3-11 (NASB)
³  Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves;
⁴  do not merely look out for your own personal interests, but also for the interests of others.
⁵  Have this attitude in yourselves which was also in Christ Jesus,
⁶  who, although He existed in the form of God, did not regard equality with God a thing to be grasped,
⁷  but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men.
⁸  Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross.
⁹  For this reason also, God highly exalted Him, and bestowed on Him the name which is above every name,
¹⁰  so that at the name of Jesus EVERY KNEE WILL BOW, of those who are in heaven and on earth and under the earth,
¹¹  and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father.

 

Humbling ourselves means recognizing that our worth comes from God alone. It is recognizing our desperate need for his help and submitting to his will for our lives. Although we do not deserve God’s favor, he reaches out to us in love and gives us worth and dignity, despite our human shortcomings.

 

The Prodigal Son illustrates about how the father forgives the son upon the son acknowledging this unworthiness and repented of his actions.  The act of returning required submission.  The son’s words of repentance required humility.  Thus, humility before God will be followed by his lifting them up.

 

WHY IS IT SO DIFFICULT TO SUBMIT TO GOD?

• Self-reliance and independence are strong cultural values.
• The systems of advertising and entertainment promote our self-reliance and independence.
• Humility is a trait discouraged and ridiculed in the media.
• All of this reinforces our natural tendency toward selfishness.

 

 

       James 4:11  –  The proper relations with Brothers.

James 4:11 (NASB)  – Look at two Greek words used in V.11  –     (Ja4v11a)

 

Note the difference in SENSE:  G80 – LN11.23  (adelphos) – “sibling believers” – “Believer – Brother” 

 

 

G80 ἀδελφός [adelphos /ad·el·fos/] n m. From 1 (as a connective particle) and delphus (the womb); TDNT 1:144; TDNTA 22; GK 81; 346 occurrences; AV translates as “brother” 346 times. 1 a brother, whether born of the same two parents or only of the same father or mother. 2 having the same national ancestor, belonging to the same people, or countryman. 3 any fellow or man. 4 a fellow believer, united to another by the bond of affection. 5 an associate in employment or office. 6 brethren in Christ. 6a his brothers by blood. 6b all men. 6c apostles. 6d Christians, as those who are exalted to the same heavenly place.^[16]

LN 11.23 ἀδελφός^b, οῦ m: a close associate of a group of persons having a well-defined membership (in the NT ἀδελφός^b refers specifically to fellow believers in Christ)—‘fellow believer, (Christian) brother.’ ἀδελφοί μου, χαίρετε ἐν κυρίῳ ‘my fellow believers, be joyful in your union with the Lord’ Php 3:1. The masculine form ἀδελφός^b may include both men and women, but see also 11.24.

 

LN Explains:  Though in a number of languages it is possible to use a corresponding term meaning ‘brother’ or ‘brothers’ in the sense of fellow believers, in some languages this cannot be done, and one must employ other types of expressions. In some instances it is possible to generalize a term meaning ‘relative’ and therefore to address or to speak of fellow Christians as ‘relatives’ rather than specifically ‘brothers and sisters.’ In most instances, however, one may only employ a phrase such as ‘those who also believe’ or ‘those who believe in Christ even as we do.’^[17]

 

 

The word “speaks” (Katalaleo G2635) Meaning: to slander.

The word “judges” (krino  G2919) to evaluate.

LBC Quote:

The Greek word translated speak evil (katalaleite) refers to any form of speaking evil against a person. To slander means to make false charges in order to damage a person’s reputation. But the term as used here is broader than that. We may speak the truth about a person and still be unkind, or we may spread gossip that others have no business knowing. We may be questioning someone’s authority or nullifying their good work by backbiting. Obviously, this hurts the harmony among believers (see also Romans 1:29–30; 2 Corinthians 12:20; 1 Peter 2:1). The tense in the Greek reveals that James is forbidding a practice that is already in progress. The people were in the habit of criticizing one another.^[18]

 

V.11 (ESV) – He who speaks (G2923 katalaleo), slander) against a brother or judges (krino G2919 to Evaluate)  his brother, speaks (katalaleo G2635 to slander) against the law and judges (krino G2919, to evaluate)  the law; but if you judge (krino G2919, to evaluate)  the law, you are not a doer of the law but a judge (krites G2923, judge) of it.  (Ja4v11b)

 

G 2635 καταλαλέω [katalaleo /kat·al·al·eh·o/] v. … 1 to speak against one, to criminate, traduce.^[19]

.

LN 33.387 καταλαλέω; καταλαλιά, ᾶς f: to speak against, often involving speaking evil of—‘to speak evil of, to slander, slander.’… ‘do not speak evil of one another, fellow believers’ Jas 4:11.

… ‘that I may find among you … slander and gossip’ 2 Cor 12:20.^[20]

 

The two different meanings to the word “Judge”   James 4:11  “…But if you judge (G2929) the law, you are not a doer of the law but a judge (G2923).    (Ja4v11c)

 

G2919  (To Evaluate)     G2923 (Judge) 
V.11 – Do not speak against one another, brethren. He who speaks against a brother or judges  (krino G2919)  his brother, speaks against the law and judges ( krino G2919)  the law; but if you judge  krino (G2919)  the law, you are not a doer of the law but a judge krites (G2923) of it.

 

G 2919 κρίνω [krino /kree·no/] v. …. 1 to separate, put asunder, to pick out, select, choose. 2 to approve, esteem, to prefer. 3 to be of opinion, deem, think, to be of opinion. 4 to determine, resolve, decree. 5 to judge. 5a to pronounce an opinion concerning right and wrong. 5a1 to be judged, i.e. summoned to trial that one’s case may be examined and judgment passed upon it. 5b to pronounce judgment, … 6 to rule, govern….

 

G 2923 κριτής [krites /kree·tace/] n m…. 1 one who passes or arrogates to himself, judgment on anything. 1a an arbiter. 1b of a Roman procurator administering justice. 1c of God passing judgment on men. 1d of the leaders or rulers of the Israelites.

 

LN 30.108 κρίνω^c: to make a judgment based upon the correctness or value of something—‘to evaluate, to judge.’ … ‘I speak to you as sensible people; judge for yourselves what I say’ 1 Cor 10:15… ‘you yourselves judge which is right in God’s sight, to obey you or to obey God’ Ac 4:19.

 

LN 56.28 κριτής, οῦ m; δικαστής, οῦ m: one who presides over a court session and pronounces judgment—‘judge.’  … ‘the crown of righteousness is waiting for me, which the Lord, the righteous judge, will give me on that day’ 2 Tm 4:8…. ‘who made you ruler and judge over us?’ Ac 7:27.

 

Speaks against a brother – to SLANDER  –  katalaleo – G2635 

 

 

SILENCING SLANDER  –  From:  LABCJ commentary:

To silence slander we must regularly examine our attitudes and actions toward others. Do we build people up or tear them down? When we are ready to criticize someone, we ought to remember God’s law of love and say something good instead. Saying something beneficial to others will cure us of finding fault and increase our ability to obey God’s law of love. For those immersed in a culture that thrives on criticism and slander, Jesus set a standard to guide each of us: “I tell you, forgive your brother not seven times, but seventy-seven times” (Matthew 18:22 niv). One practical approach to silencing a slandering habit is to practice making seven positive, encouraging statements for every critical one we make.

 

 

Continue…V.11c -“but if you judge (krino G2919) (to evaluate) the law, you  are not a doer (poletes G413  of the law but a judge (krites G2923 LN56.38 ‘judge’) of it.”     Repeat: (Ja4v11c)

 

 

In reality, loving others is the quintessence of the law and slander is a violation of the law.  On can look at the 10 commandments as ten features of love verbalized.  THUS, because the law is an articulation of the principles of love that it would be the reason that Jesus gave the greatest commandment as “ Matt. 22:37-40

 

Matthew 22:37-40 (ESV)
³⁷  And he said to him, “You shall love the Lord your God with all your heart and with all your soul and with all your mind.  ³⁸  This is the great and first commandment.  ³⁹  And a second is like it: You shall love your neighbor as yourself.  ⁴⁰  On these two commandments depend all the Law and the Prophets.”

 

Matthew 22:37-40 (NLT)
³⁷  Jesus replied, “‘You must love the LORD your God with all your heart, all your soul, and all your mind.’
³⁸  This is the first and greatest commandment.  ³⁹  A second is equally important: ‘Love your neighbor as yourself.’  ⁴⁰  The entire law and all the demands of the prophets are based on these two commandments.”

 

Quote LBC:

Anyone who speaks against his brother or judges him speaks against the law and judges it.  This verse includes the sixth and seventh times in his letter that James has mentioned the law (see 1:25; 2:8–10, 12). It is the royal law—the law that frees or convicts, the law that must be kept. Here the law is under attack. The specific problem being confronted violates the ninth commandment: “You shall not bear false witness against your neighbor” (Exodus 20:16 nrsv). It also violates the more fundamental law of Christ, “Love your neighbor as yourself” (Matthew 22:39; see also Leviticus 19:18). Jesus called this the second greatest commandment (Mark 12:31) and illustrated it when he said, “Do to others what you would have them do to you” (Matthew 7:12 niv). If a believer speaks against another believer, he is disobeying this law because he is not showing love and is not treating others as he would like to be treated. His disobedience shows disregard for the law, for he is passing judgment on its validity, or “sitting in judgment on it” (niv). By doing so, he is putting himself above God. When we judge one another in this slanderous way, we are clearly failing to submit to God.

 If you judge the law, you are not a doer of it.  The gospel does not invalidate the law. Those in Christ are not free to break the commandments because we live “under grace.” God’s commandments that reveal our inability to live perfectly become, for believers, guidelines about the kind of life God wants us to live. Disobeying the commandments is still sin, whether a person is a believer or not. Obeying the commandments is one way to thank God for relieving us of the hopeless duty of trying to obtain our salvation through them. It is also one of the clear ways to demonstrate submission to God.

4:12        One Lawgiver and Judge.  God is both the source and enforcer of the law. We who are accountable to God’s law cannot place ourselves in God’s place. Our rightful role is to keep the law, not use it as a weapon on others, or treat it as worthless. Behind the law is the awesome and holy God. The only safe way into his presence is the way of humble submission, not arrogance.

 

Quote:  LBC:  A PRAYER OF SUBMISSION TO THE ROYAL LAW

It is helpful to examine in prayer how well we are doing at loving our neighbor as we love ourselves. We can ask God to help us examine our way. Several questions to ask are:

• Have I given myself the benefit of the doubt, but refused it to my brother or sister?
• Have I made excuses for my shortcomings, but remained intolerant of others?
• Have I judged my brothers and sisters according to the letter of the law while expecting grace for myself?^[21]

 

 

James 4:12a  (NLT)
.   ¹²  God alone, who gave the law, is the Judge. He alone has the power to save or to destroy. So what right do you have to judge your neighbor?  (Ja4v12a)

God is the only true “Lawgiver” and “Judge”

It is “God Alone” and any other consider would be such folly on a person’s part and places that person a sinner on par with Satan.   Isaiah shows the mind of God on this position:

 

IN Isaiah 14:13-14 – gives five “I wills” in the text showing his desire for the place of supremacy.  NOTE:  that if you read it in a different translation there may be less than five.

 

 

Isaiah 14:13-14 (NASB) – NKJV  – NCV  – all have 5…
¹³  “But you said in your heart, ‘I will ascend to heaven; I will raise my throne above the stars of God, And I will sit on the mount of assembly In the recesses of the north.
¹⁴  ‘I will ascend above the heights of the clouds; I will make myself like the Most High.’

 

Isaiah 14:13-14 (NLT)
¹³  For you said to yourself, ‘I will ascend to heaven and set my throne above God’s stars. I will preside on the mountain of the gods far away in the north.
¹⁴  I will climb to the highest heavens and be like the Most High.’

 

Isaiah 14:13-14 (NKJV)
¹³  For you have said in your heart: ‘I will ascend into heaven, I will exalt my throne above the stars of God; I will also sit on the mount of the congregation On the farthest sides of the north;
¹⁴  I will ascend above the heights of the clouds, I will be like the Most High.’

 

Isaiah 14:13-14 (NIRV)   Uses the contraction:  I’LL
¹³  You said in your heart, “I will go up to heaven. I’ll raise my throne above the stars of God. I’ll sit as king on the mountain where the gods meet. I’ll set up my throne on the highest slopes of the sacred mountain.
¹⁴  I will rise above the tops of the clouds. I’ll make myself like the Most High God.’

 

Isaiah 14:13-14 (NCV)
¹³  You told yourself, “I will go up to heaven. I will put my throne above God’s stars. I will sit on the mountain of the gods, on the slopes of the sacred mountain.
¹⁴  I will go up above the tops of the clouds. I will be like God Most High.“

 

James 4:13-17 (NLT)   Warning against judging others:
¹³  Look here, you who say, “Today or tomorrow we are going to a certain town and will stay there a year. We will do business there and make a profit.”
¹⁴  How do you know what your life will be like tomorrow? Your life is like the morning fog—it’s here a little while, then it’s gone.
¹⁵  What you ought to say is, “If the Lord wants us to, we will live and do this or that.”
¹⁶  Otherwise you are boasting about your own plans, and all such boasting is evil.
¹⁷  Remember, it is sin to know what you ought to do and then not do it.

 

James points out that blasphemy and folly of the sinner’s seeking to usurp God’s place as there is only “one Lawgiver” and one “Judge”.

 

 

 V.13- LBC:

 Listen, you who say, “Today or tomorrow we will …”  ^NIV The you is most likely businesspeople. Addressing this letter to scattered people presumes, at least in part, people moving to establish new lives in distant places. The last paragraph dealt with the spiritual dangers facing those who do not travel. This section deals with those who travel abroad. But its lessons apply to any situation that requires planning. Listen (see also 5:1) carries the Old Testament connotation of divine judgment that’s imminent. It expresses disapproval and warning to those who disregard it.

Business travel for selling and trading was common in the first century, especially among Jews—for example, Priscilla and Aquila (Acts 18:2, 18; Romans 16:3) and Lydia (Acts 16:14). Planning is not evil—in fact, businesspeople are wise to plan ahead. Traveling merchants make travel plans—to leave when a ship or caravan is ready, to buy and sell their goods, to probably stay a year, and to return with a profit. They plan in specific detail. The problem that James addresses, however, is that God is not included in those plans. The merchants plan with arrogance, thinking they can go wherever they like and stay for as long as they like. Their way of planning, doing business, and using money may be honest, but it is really no different than the planning of any pagan businessperson. These Christian business-people ought to know better.

James is not even questioning the profit motive in the plans of these brothers and sisters. He is simply confronting that easy progression of living without consideration for God. Terms like self-assertiveness, self-confidence, and self-centeredness may have some limited usefulness, but they also describe attitudes that can ignore God. Yet God owns us and all our business.

PRACTICAL ATHEISTS

Many people say they believe in God, but, in reality, they are practical atheists. That is, in the way they make decisions and plan for the future, they live as if God didn’t exist. They take no account of God’s sustaining care or common grace; they act as if they are self-sufficient and in control; and they take credit for all the good they experience. Listening to these people speak, we would have no idea that God is a factor in their lives. How much better it is to actively recognize God’s right to order and direct our lives as he pleases. Self-reliance and independence rightfully belong to God alone. Why do believers and even churches so often want to take matters into their own hands? When do you tend to leave God out of the picture?

 

LEAVING GOD OUT

Here are some common ways that we talk about the future and make our plans, while leaving God out:

• When we describe retirement in selfish terms as our time to enjoy the fruits of our labors
• When we see work and careers as ways we can make money in order to buy what we want
• When we define money as a symbol of independence
• When we imagine ourselves in control of major areas of life under the rationalization that God is not interested in such mundane matters
• When we make practical decisions about education, job changes, moving, investments, and spending—all without prayer

 

 

GOD’S WILL AND OUR PLANS

It is good to have goals, but goals can disappoint us if we leave God out of them. There is no point in making plans as though God does not exist because the future is in his hands. The beginning of good planning is to ask: “What would I like to be doing ten years from now? One year from now? Tomorrow? How will I react if God steps in and rearranges my plans?”

We can plan ahead, but we must hold on to our plans loosely. If we put God’s desires at the center of our planning, he will never disappoint us.

 

V.14

 

PARTNERSHIP WITH GOD

God is the senior partner in any business we pursue. The following questions will keep our business in line with God’s priorities:

• Purpose—Does our mission ultimately serve God and the people he created? Does it practice harmony with his creation?
• Philosophy—Do our business practices and principles treat people with dignity? Are they ethical, caring, and compassionate? Are they examples of good stewardship of resources?
• Plan—Do our daily activities and attitudes show clear evidence of the Christian life? Do we consult the Bible for constant input to our decisions?^[22]

 

V.15  You ought to say, “If the Lord will…”

Believers cannot live independently of God; therefore, our plans cannot ignore him.  ?s self:  “do my (are) plans include the clause, ‘if the Lord wills’.?   In our plans do we recognize God’s higher will and divine sovereignty?

 

DANGER is uncontrolled desires.  We tend to demand our will and when we do we are not being submissive to God’s will.  When our desire matches God’s plan all works out well and we delight in that.  Note:  Matt. 6:33 Matthew 6:33 (NLT)
³³  Seek the Kingdom of God above all else, and live righteously, and he will give you everything you need.

 

Quote LBC:
The kingdom of God and his righteousness exist anywhere that God’s will is being carried out.   This means far more than simply saying, “If God wills,” whenever we speak about future plans, for that too can become meaningless. It means planning with God as we make our plans. Our plans should be evaluated by God’s standards and goals, and they should be prayed over with time spent listening for God’s advice. Such planning pleases God.

 

V.16 – But as it is, you boast (kauchaomai G2744) in your arrogance; (G3588, G212 – pas toioutos ) all such boasting (G2746  kauchesis) is evil.  (Ja4v16)

Boast G2744(to boast (exult) and Boasting G2746  (boasting (act))…

 

G 2744 καυχάομαι … 1 to glory (whether with reason or without). 2 to glory on account of a thing. 3 to glory in a thing.

G 2746 καύχησις [… 1 the act of glorying.

 

The Louw Nida give same id for both as  LN33.368

LN 33.368 καυχάομαι; καύχημα^a, … to express an unusually high degree of confidence in someone or something being exceptionally noteworthy—‘to boast…. ‘whoever boasts must boast of the Lord’ 1 Cor 1:31.

… ‘your boasting is not right’ 1 Cor 5:6.   …‘all such boasting is wrong’ Jas 4:16.

… ‘this is how it is with the tongue: small as it is, it can boast about great things’ Jas 3:5.

Whether in any particular context the boasting is legitimate or not depends upon what is boasted about. In a number of languages, however, quite different terms are employed, depending upon the differing degrees of justification for such boasting.

 

“Arrogance – G3588 – G212   –  LN 92.24 & 88.219”   Takes two Greek words to provide the meaning.

 

G 3588 ὁ [ho, he /ho/] article. In all their inflections, the definite article; ….1 this, that, these, etc. Additional Information: Only significant renderings other than “the” counted.

G 212 ἀλαζονεία … 1 empty, braggart talk. 2 an insolent and empty assurance, which trusts in its own power and resources and shamefully despises and violates divine laws and human rights. 3 an impious and empty presumption which trusts in the stability of earthy things.^[23]

 

LN 92.24 ὁ, ἡ, τό (pl. οἱ, αἱ, τά): a reference to an entity, event, or state, clearly identified by the linguistic or non-linguistic context of the utterance—‘the, he, she, it.’ …

LN88.219 ἀλαζονεία, ας f: a state of pride or arrogance, but with the implication of complete lack of basis for such an attitude—‘false arrogance, pretentious pride, boastful haughtiness.’ … ‘but now you are boasting in your pretentious pride’ Jas 4:16. ‘Pretentious pride’ may be rendered as ‘constantly talking about how great oneself is.’^[24]

 

 

James was showing that the businesspeople there were not focusing on God’s will in their planning.  When doing so it is ‘evil’ because it takes no thought of God.

 

YET, what may happen to us when we do develop and initiate a plan and it does work?
DANGER!  LBC quote:

The most dangerous moments in life occur when a plan we have engineered succeeds. That moment of satisfaction can more easily become pride than it can become humility. But the Bible illustrates the truth that even our greatest successes ought to be submitted to God. Daniel recounts vividly the story of King Nebuchadnezzar’s moment of success. His reflection was entirely self-centered: “He said, ‘Is not this the great Babylon I have built as the royal residence, by my mighty power and for the glory of my majesty?’ ” (Daniel 4:30 niv). Daniel had warned the king that pride would be his downfall. The prophesy was fulfilled exactly: “Immediately what had been said about Nebuchadnezzar was fulfilled. He was driven away from people and ate grass like cattle. His body was drenched with the dew of heaven until his hair grew like the feathers of an eagle and his nails like the claws of a bird” (Daniel 4:33 niv). The king was humbled. When he was finally restored, his reflection had a distinctly different tone: “Now I, Nebuchadnezzar, praise and exalt and glorify the King of heaven, because everything he does is right and all his ways are just. And those who walk in pride he is able to humble” (Daniel 4:37 niv).   THUS:

HUMILITY—ONE WAY OR ANOTHER

The choice is inevitable. Either we humble ourselves before God, or we will be humbled. That humbling may not be immediate, but it is guaranteed. It will come at that time when all people, joyfully or not, will recognize God’s right to our submission. Everyone will recognize God’s authority when “at the name of Jesus every knee should bend, in heaven and on earth and under the earth, and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:10–11 nrsv).^[25]

 

The conclusion of this paragraph by James states this final declaration.  However, it can very well sum up all the other three chapters of James.

V.17 – Therefore, to one who knows the right thing to do and does not do it, to him it is sin.

When we ignore God, we sin.  We have no excuse as we’ve been told this from God.

It is a sin to know of a person that need our friendship and we avoid that person.  We should be willing to help others as the Holy Spirit guides us.

 

LBC gives some specific areas where a business can practice good toward its employees and those it serves:

 

• Provide a peaceful place to work
• Give fair wages for the work
• Confront, defuse, and settle disputes and quarrels
• Exemplify humility in leadership
• Practice Christian values of honesty, integrity, and faithfulness
• Compete in the marketplace without falsehood or deception^[26]

 

James 5….

 

^[1] Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 291). New York: United Bible Societies.

^[2] Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.

^[3] Barton, B. B., Veerman, D., & Wilson, N. S. (1992). James (pp. 98–99). Wheaton, IL: Tyndale House Publishers.

^[4] Barton, B. B., Veerman, D., & Wilson, N. S. (1992). James (p. 99). Wheaton, IL: Tyndale House Publishers.

^[5] Barton, B. B., Veerman, D., & Wilson, N. S. (1992). James (p. 100). Wheaton, IL: Tyndale House Publishers.

^[6] Barton, B. B., Veerman, D., & Wilson, N. S. (1992). James (p. 103). Wheaton, IL: Tyndale House Publishers.

^[7] Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, pp. 144–145). New York: United Bible Societies.

^[8] Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.

^[9] Barton, B. B., Veerman, D., & Wilson, N. S. (1992). James (p. 105). Wheaton, IL: Tyndale House Publishers.

^[10] Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.

^[11] Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.

^[12] Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 303). New York: United Bible Societies.

^[13] MacArthur, J. F., Jr. (1998). James (p. 213). Chicago: Moody Press.

^[14] Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.

^[15] Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, pp. 747–748). New York: United Bible Societies.

^[16] Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.

^[17] Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 124). New York: United Bible Societies.

^[18] Barton, B. B., Veerman, D., & Wilson, N. S. (1992). James (pp. 107–108). Wheaton, IL: Tyndale House Publishers.

^[19] Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.

^[20] Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 432). New York: United Bible Societies.

^[21] Barton, B. B., Veerman, D., & Wilson, N. S. (1992). James (p. 110). Wheaton, IL: Tyndale House Publishers.

^[22] Barton, B. B., Veerman, D., & Wilson, N. S. (1992). James (p. 113). Wheaton, IL: Tyndale House Publishers.

^[23] Strong, J. (1995). Enhanced Strong’s Lexicon. Woodside Bible Fellowship.

^[24] Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 764). New York: United Bible Societies.

^[25] Barton, B. B., Veerman, D., & Wilson, N. S. (1992). James (p. 114). Wheaton, IL: Tyndale House Publishers.

^[26] Barton, B. B., Veerman, D., & Wilson, N. S. (1992). James (p. 115). Wheaton, IL: Tyndale House Publishers.