James Chapter 4 — Commentary on Verse 5

    OrdoyouthinkScripturesayswithoutreasonthatthespirithecausedtoliveinustendstoward envy …

    This verse has been twisted by the various expositions of the commentators, because it is not obvious which Scripture or what spirit the apostle is speaking about. Two opinions are worth looking at. Some people interpret it as the Spirit of God, others as the corrupt spirit of man. Those who think it refers to the Spirit of God read it as a double question: “Does the Scripture speak in vain? Does the Spirit who lives in us envy intensely?” And they interpret it thus: “Is it in vain that the Scriptures speak in the same way that I have spoken to you?” (meaning the last sentences spoken, which are scattered everywhere throughout the Word); “Does the Spirit who is in us envy intensely?” (that is, does the Spirit of God envy in such a worldly way?). They have three reasons:

    (1)      The sentence supposed to be in the latter part of the text is not found anywhere in Scripture, and therefore some people are forced to have recourse to some ancient book of piety now lost.

    (2)      The phrase thespirithecausedtoliveinus is most properly and usually applied to the Spirit of God, who is given so that he may dwell in us. It is not so appropriate to our corruption, which is not usually called a spirit, or at least not a spirit living in us.

    (3)      The word “he” in the first clause of the next verse, Buthegivesusmoregrace, must refer to the Spirit of God intended here.

    The other opinion, that it refers to the wicked spirit of man, expounds the passage like this: “Does the Scripture say in vain?” (that is, it is not for nothing that the Scripture says …)—what does it say? That “the spirit living in us [that is, our corrupt nature; some say Satan, but it is more probably the former] envies intensely”? I incline to this opinion, and my reason is that the sense is straightforward. The other interpretation is more difficult, as is its appropriateness to the apostle’s intention, which is to prove that worldly desires are natural to us but are inappropriate for someone who wants to be God’s friend.

    But how shall we answer the contrary arguments?

    (1)      To the argument that this saying is found nowhere in Scripture, I reply that the sense of it is found in Scripture, though not the exact words; and when Scripture is quoted generally, the sense is sufficient. The author of Hebrews was writing to Jews who were versed in Scripture, and he was always quoting it generally, as also does Peter in many places, and also Paul: “In the Law it is written: ‘Through men of strange tongues and through the lips of foreigners I will speak to this people’” (1 Corinthians 14:21). And in verse 34: “women … must be in submission, as the Law says.” Now these precise words are to be found nowhere in the Old Testament, but they are the drift of many passages. Similarly, consider Ephesians 5:14, “That is why it is said: ‘Wake up, O sleeper …’”—where there is a general citation. So here it is the drift of many Scriptures to speak of corrupt human nature and a wicked spirit living in us, though I imagine there is an allusion specifically to one place, as there is in all those other citations mentioned. The passage alluded to here is Genesis 8:21, “every inclination of his heart is evil from childhood.” Though there is no mention of envy, yet the apostle might very reasonably apply a general passage to his particular purpose.

    (2)      The second argument is about the meaning of the words spirit and liveinus, but this may very appropriately be applied to the corrupt, natural spirit that we now have. I notice that it is common for Scripture to call the soul’s propensity to good or evil its “spirit,” as in 1 Corinthians 2:12, “We have not received the spirit of the world.” And the phrase “living in me” is used by the apostle, and applied to sin, in Romans 7:17. Nor is there any emphasis in the word to cause it to be peculiar to the gift of the Holy Spirit.

    (3)      To the argument concerning the beginning of the next verse, I reply that if you simply render it “it gives more grace,” it refers to the Scriptures; if you render it “he gives more grace,” it refers to God, who is mentioned in verse 4.

    Notes on Verse 5

    Note1. Though sin is natural to us, it is not therefore less evil. It is the apostle’s argument against envy and desire that “the spirit that is in us tends toward envy.” Poison by nature is more than poison by accident. Similarly, David says, “Surely I have been a sinner from birth, sinful from the time my mother conceived me” (Psalm 51:5). Lord,Ihavecommittedadultery,andIhavean adulterousheartandnature! We should fight all the more and be humbled with all the more grief over sins that are natural to us.

    Note2. DoyouthinkScripturesays. Note, from the fact that these precise words are found nowhere, that Scripture says whatever may be inferred from the whole of it and from what follows from it. Immediate inferences are as valid as express words. Christ proves the Resurrection not by direct testimony but by argument (Matthew 22:32). What the Scripture implies, therefore, should be received as if it were expressed.

    Note 3. Without reason (in vain, KJV). Worldly people make the Scriptures speak in vain to them: “we urge you not to receive God’s grace in vain” (2 Corinthians 6:1)—that is, the offers of the Gospel. When God’s Word has no corresponding effect, it is a vain and dead letter to us. Do not let the Scriptures, by way of comfort, counsel, or reproof, speak in vain to you. When you find a passage moving, ask yourselves, why was this spoken in God’s Word? Was it spoken in vain, or shall I make it so?

    Note4. Thespirithecausedtoliveinus. As we mentioned above, some people understand this to be said of Satan, “who is now at work in those who are disobedient” (Ephesians 2:2); but it is more correctly understood of our own spirit, the bent of our worldly hearts. We all by nature have a wicked spirit living in us. We commit sin, just as heavy objects move downward—not from outward forces, but from our own spirit and nature. Be all the more keen to share the divine nature, and be more watchful over yourselves! Your own spirit is the cause of sin; inner concupiscence is your worst enemy (1:14).

    Note5. Tendstowardenvy. A worldly spirit is strongly carried off in the ways of sin; it desires it. Be suspicious of any desires that are too strong; panting after earthly things comes from worldly desire.

    Note6. Envy. Natural corruption betrays itself most of all by envy. We have it as soon as we come into the world, and it is hard to leave it before we go out of the world again. The devil first envied us God’s favor, and ever since we have envied one another. The children of God are often caught in this. So was Joshua (Numbers 11:28-29). Peter envied John as excelling him in the love of Christ (John 21:20-21). This is a sin that breaks both tablets of the law at once: it begins in discontent with God and ends in harm to man; it is the root of hatred against godliness.