James Chapter 4 — Commentary and Notes on Verse 7

    Submit yourselves, then, to God. Resist the devil, and he will flee from you.

    Here James applies the promise and by inference emphasizes the duty specified in it: Submit yourselves, then, to God. But you will say, “What is the connection?”

    (1)      The reason may be inferred from the latter part of the sentence, thus: “God gives grace to the humble; therefore, submit yourselves.” That is, come humbly, and seek the grace of God.

    Note that general hints of duty must be faithfully applied to particulars in our own souls. Doctrine is like the drawing of a bow; application is hitting the mark. Many people are wise in generalities but vain when it comes to practicalities. Whenever you hear the Word, let the light of every truth be reflected on your own soul.

    a.      A sense of duty: “apply it to yourself” (Job 5:27). If God has required humility, I must submit to God; if the happiness and quiet of the creature consists in nearness to God, then “as for me, it is good to be near God” (Psalm 73:28). So you must take your share out of every truth; I must live by this rule. When sinners are invited to believe in Christ, they are to say, “I am the worst” (1 Timothy 1:15).

    b.      A resolution for duty, that your souls may conclude not only “I must,” but “I will.” “To you, O my heart, he has said, ‘Seek my face!’ Your face, LORD, I will seek” (Psalm 27:8, NIV footnote). The command is plural: “Seek”; and the answer is singular: “I will.” This is the way the heart must respond to divine teachings.

    (2)      It may be inferred from the previous clause thus: “He opposes the proud; therefore submit yourselves.” That is, let the Lord have a willing and spontaneous subjection from you. Note, in this case, that the creature must be humbled either actively or passively. If you do not have a humble heart, God has a mighty hand: “Humble yourselves, therefore, under God’s mighty hand” (1 Peter 5:6). He will either break the heart or break the bones. You must judge yourselves, or else God will judge you (1 Corinthians 11:32). God has made a righteous law: sin must be judged in one court or another, that the law may not seem to be made in vain. If at the last day, when the judgment is set and the books are opened and sinners stand trembling before the white throne of the Lamb and you are conscious of the whole process, Christ should then make you such an offer—“Judge yourselves, and you will not be judged”—with what thankfulness you would accept the suggestion!

    And the next thing would be to inquire into your own hearts. Think: that is how it must be; we must judge or be judged, be humble or humbled. It would be better to anticipate acts of vengeance by acts of duty. Pharaoh and Nebuchadnezzar were humbled (Daniel 4:34), but to their cost. Passive humiliation is sore and deadly. It would be better for us to humble a proud heart than for God, in the threatening of Scripture, to humble our proud looks and make us feel what we would not otherwise. You will not judge yourselves? Ah, but how terrible it will be when the Lord comes to judge us for all our harsh words and ungodly acts (Jude 15)! When justice takes up the quarrel of despised mercy, it will be sad for us; and then we shall know the difference between God’s inviting and God’s inflicting.

    Submityourselves,then,toGod. Note that anyone who wants to seek God’s friendship must submit to him. James speaks about getting in with God, which must be in a humble way. There is an infinite distance between God and his creatures; we must come with reverence. But we are not only creatures, but guilty creatures; and therefore we must come with a holy awe and trembling.

    (1)      I shall inquire first what this subjection is. The word means placing ourselves under God, and so it denotes the whole duty of an inferior state.

    a.      There must be subjection to God’s will—the whole man to the whole law of God. To submit to God is to give ourselves up to be governed by his will and pleasure; our thoughts, our counsels, our affections, our actions must be guided according to the strict rules of the Word. Usually the work of conversion stops here; we are loath to resign ourselves to God’s will. Some of God’s commands, such as those which are inward, are contrary to our affections; others, such as those which enforce external duties, are contrary to our interests. But we must “take [Christ’s] yoke” (Matthew 11:29). A main thing to be looked at in our first supplication to God is this: are we willing to give ourselves up to his will without reservation? Can I subject everything, without any hesitation or reluctance, to the obedience of Christ (2 Corinthians 10:5)?

    b.      It implies a humble approach to God. Submityourselves,then,toGod; that is, lay aside your pride and stubbornness, humbly acknowledging your sins. Come as lost, undone creatures lying at the feet of mercy. How long it takes before our faces are buried in the dust (Lamentations 3:29), before we can come and say in truth of heart, “If we are damned, it is just; if we are saved, it is through much mercy.”

    c.      It is handing ourselves over to the disposal of God’s providence. “The Lord’s will be done” (Acts 21:14) is a truly Christian way of speaking. Discontent is clearly rebellion; we want our will done, and not God’s. When we complain, God and we contend; his will must be done to us as well as by us.

    Thus you see there is a threefold submission: our worldly hearts to his holiness, our proud hearts to his mercy, our stormy minds to his sovereignty, that we may be obedient, humble, patient.

    (2)      Secondly, I shall inquire how this submission must be performed.

    a.      Sincerely. We must do his will because it is his will. God’s will is both the rule and the reason of duty. So 1 Thessalonians 4:3 urges us, “It is God’s will that you should be holy”; see also 1 Thessalonians 5:18 and 1 Peter 2:13. This is warrant enough and motive enough; God wants it to be so. Hypocrites do what they have to, but they have other motives. To do it sincerely is indeed to do a duty as duty, to do what is commanded because it is commanded.

    b.      Freely. Subjection is best when it is willing. If the beast came to the altar struggling and unwilling, men never offered it to their gods but counted it unlucky. Certainly the true God looks most of all for a ready mind: “I will hasten and not delay to obey your commands” (Psalm 119:60)—without doubting, disputing, or consulting with flesh and blood. To offer Isaac was a hard duty, and yet that morning Abraham was up early (see Genesis 22:3).

    c.      Faithfully. To the Lord’s glory, not our own ends. The Christian life must be for God (Galatians 2:19), according to God’s will, for God’s glory. The creatures’ hardest task is to subject our ends to God’s ends, as well as our ways to God’s will.

    (3)      Thirdly, I shall inquire what considerations are necessary to urge this duty upon the soul. Man is a stout creature, and we are apt to break all cords and restraints. Our language is, “Who is lord over us?”

    a.      The necessity of the question. “Humble yourselves, therefore, under God’s mighty hand” (1 Peter 5:6). It a madness to contend with One who can command legions. What are we to God? “Are we stronger than he?” (1 Corinthians 10:22). Who is so foolish as to stand against the Almighty? Men fawn upon those who have power; God can ruin us with a breath: “At the breath of God they are destroyed; at the blast of his anger they perish” (Job 4:9). We shall feel this power if we do not stoop to it. People who are not drawn by the power of God’s Spirit are broken by the power of his providence. God has sworn: “‘As surely as I live,’ says the Lord, ‘every knee will bow before me’” (Romans 14:11); that is, in effect, “do not regard me as a living God if I do not make the creature stoop.” Listen to this, you who stand against the power of the Word: can you stand against the power of Christ when he comes in glory? “Will your courage endure or your hands be strong in the day I deal with you?” (Ezekiel 22:14).

    b.      The nobleness of surrender. Submission seems base, but to God it is noble. All other subjection is slavery, but this is the truest freedom. Vain men think it is a freedom to live at large, to gratify every worldly desire; this is the basest bondage that may be (2 Peter 2:18). Wicked men have as many lords as lusts. If conscience is awakened just a little, they are aware of the tyranny. They see they are in a bad way, and they cannot help it; they are drunkards, unclean people, worldly and do not know how to be anything else.

    c.      The utility and benefit of surrender. This will make almighty power the ground of your hope, not your fear: “Let them come to me for refuge; let them make peace with me” (Isaiah 27:5). This submission is the high way to exaltation (1 Peter 5:6). How men crouch for worldly ends and admire every base person for secular advantage, as Otho in Tacitus did: “kiss the people, even adore the basest, and all to make way for his own greatness.” Should we not rather stoop and submit to the Lord? There is no baseness in the act, and there is much glory in the reward.

    Resistthedevil. What connection has this precept with the previous one? It may thought of in several ways:

    (1)      If you will humbly submit to God, you must expect to resist Satan.

    In this case, note that true obedience finds much opposition from the devil. Since the fall, a godly life is not known by perfection of grace so much as by conflicts with sin. Satan is still busiest wherever he has least to do. Pirates do not set upon empty vessels, and beggars do not need to fear the thief. Those who have most grace feel most trouble from Satan. He envies them for enjoying the situation and interest in God that he himself has lost. The devil is loath to wake up those who are in his power: “When a strong man, fully armed, guards his own house, his possessions are safe” (Luke 11:21). But regarding the godly, he asks to sift them as wheat (Luke 22:31). Sometimes he buffets them with dreadful suggestions, at other times with worldly temptations. We cannot set upon a duty without Satan suggesting lazy thoughts and worldly advice. So then, you cannot judge yourselves forsaken by God because you are tempted by Satan; no brother in the flesh has not had his share (1 Peter 5:9). Such conflicts are not inconsistent with faith and piety. The devil tried this even with Christ himself after he had a testimony from heaven (Matthew 4). Paul was troubled with one of Satan’s messengers (2 Corinthians 12:7). The best are exercised with the sorest conflicts. When the thief breaks into the house, it is not to take away coal but jewels.

    (2)      You may think of the connection like this: if you want to submit to God, you must beware of those proud suggestions with which Satan tries to puff up your spirits.

    In this case, note that one of Satan’s chief temptations is pride. Therefore, when the apostle speaks of submission, he immediately adds, Resist the devil. By pride Satan himself fell (1 Timothy 3:6). That is why the devil was cast out of heaven. He would like to have more company and draw us into his own snare. This is a bait soon swallowed; it is natural to us. He tried to tempt Christ himself to a vainglorious action. Certainly we all desire to be set on high pinnacles, though we run the hazard of a fall. We need, then, to be all the more watchful against such thoughts and insinuations. Places liable to assault usually have the strongest guard. And we may admire the wisdom of God, who can overcome Satan by Satan; Satan’s messenger who buffeted Paul was meant to cure his pride (2 Corinthians 12:7).

    (3)      Having told them what submission is required, James also wants to tell them what resistance is lawful. You must submit to God, but not to Satan. The Scriptures, in order to speak distinctly and clearly, make contrasts of necessary duties like this. So in 1 Corinthians 14:20 we read, “In regard to evil be infants, but in your thinking be adults.” Similarly in Romans 16:19, “I want you to be wise about what is good, and innocent about what is evil.” These sayings match this one of the apostle: you must submit and yet resist.

    Note that instead of worldly desires James mentions Satan. The apostle does not say, “resist sin,” but “resist Satan.” Note that Satan has a great hand in all sins. Survey the pedigree of sin, and you will see it may all call the devil father. Worldly desires are called his desires (John 8:44), and it is said that “anything beyond this comes from the evil one” (Matthew 5:37)—that is, from the devil. Giving way to anger is, in the apostle’s language, giving the devil a foothold (Ephesians 4:26-27). Survey the iniquities of every age, and is not Satan’s hand in it all? It is said of Judas’ treason against Christ that the devil prompted him (John 13:2). So too with Ananias: “How is it that Satan has so filled your heart that you have lied?” (Acts 5:3). And in 1 Chronicles 21:1 we read, “Satan … incited David to take a census of Israel.” And in Matthew 16:23, “Get thee behind me, Satan!” (KJV). The heathen, who did not understand the operations of the devil, thought all our conflicts were against internal passions. Now the apostle is clear that we fight not only against worldly desires, but “against the spiritual forces of evil in the heavenly realms” (Ephesians 6:12), which makes the fight all the fiercer.

    Sometimes the devil begins the temptation, sometimes we do. He began with Judas; he prompted him by putting evil thoughts in his mind. At other times our own corruption works freely, but the devil may join in. So then, all sin involving the devil, let us defy him and his works and desires too. As followers of divine justice we defy Satan, though sadly we also honor him as head of the worldly state. We love his desires and so call him “father” and keep the crown on his head. Many people rail against him and yet honor him. As a proud spirit, all he aims for is homage and obedience; if he can get our spiritual respect, other things do not move him. As Christ does not love being flattered by us when we violate his laws, so Satan is not provoked by our speaking ill of him. His policy is to blind the mind and carry on his kingdom covertly in the darkness of this world. Every sinner is really the devil’s drudge.

    Note, too, from the nature of the duty urged, that it is the duty of Christians to resist Satan. This point is very useful in the Christian life, and a subject on which many eminent people in the church of God have taught. I shall try and explain four things:

    (1)      Satan has almost as great a power over wicked people as the Spirit of God has over holy people. The same words are used to describe the efficacy of Satan and the influence of the Spirit. God “works in” us (Philippians 2:13), and Satan “is now at work in those who are disobedient” (Ephesians 2:3). The Spirit of God gives “a new heart” (Ezekiel 36:26), but Satan operates strongly on people’s will and understanding by their consent. Indeed, he works by way of imperious suggestion, but without any violation or forcing of people’s will; on the godly he works by way of imposture and deceit, on the wicked by way of imperious command and sovereignty. Not only does he put into the heart fancies and ideas that stir up sensual and worldly desires, but also those that will blind the spirit and understanding. Satan, who stirs some people to uncleanness, stirs others to error and blasphemy. That is why 2 Thessalonians 2:9-10 says, “The coming of the lawless one will be in accordance with the work of Satan displayed in … every sort of evil that deceives.” We are not aware of the things spirits tell us. It is true we are most aware of Satan’s force when we are tempted to bodily lusts, because they frighten conscience most of all, disturb reason, and oppress the body, and because between every temptation and sin there is an intervening explicit thought, of which the soul is conscious. But insinuations of error are more silent and plausible.

    Scripture everywhere suggests the great understanding and craftiness of the devil. Hence we read of the devil’s “trap” (2 Timothy 2:26) and “schemes” (Ephesians 6:11; 2 Corinthians 2:11)—words indicating great cunning and skill, which is much increased by experience and observation; he “considered” Job (Job 2:3). He observes and considers us and knows how to choose the right bait, partly by imagining by what corrupt aims most people live, partly by observing our prayers, talk, passions, etc. He can interpret the silent language of a blush, a smile, a frown, a look, the glance of a lustful eye, the gait and carriage of the body. To work upon us he sometimes uses men, including our nearest friends (in this way he used Peter to Christ, Matthew 16:22-23) or cursed deceivers (2 Corinthians 11:15). Sometimes he uses our own bodies; by upsetting our equilibrium he stirs us up to revenge, uncleanness, passion, and all sensual lusts. And therefore you need to keep the body in good shape, so that its moods are not armed against your souls. Sometimes he shows us the object, as he did with Christ, representing the world’s glory to him in a map or landscape; in this way he stirs up desire through the eye: “With eyes full of adultery” (2 Peter 2:14; in the original it is, “of the adulteress”). First he shows us the objects, and then he makes us dwell on the idea until our heart is ensnared. Sometimes he puts thoughts in our minds through the help of our imagination; this must be one way, or how could he tempt us to despair or to spiritual sins, or how could he blind the mind by worldly imagination and ideas and by obstinate prejudices against the truth? And these thoughts, once they are put in our minds, may be continued in a conversation or argument, and the devil, guessing at the answer, may carry on with a reply. So we find that he attacks Christ with new temptations because he had received so full an answer.

    (2)      The next thing is to show what it is to resist him.

    a.      Negatively. We must not fear him; the devil has no power to force us, but only the skill to persuade us. Distrustful fear gives him the advantage. We are to “resist him, standing firm in the faith” (1 Peter 5:9). And again, we must not “give the devil a foothold” (Ephesians 4:27). Anger may make way for malice; and when the first thoughts of sin do not grieve us, the actual practice of them is not far off.

    b.      Positively. We must demonstrate our resistance, partly by refusing to commune with him. Sometimes he must be checked simply by a rebuke and abomination. When the temptation tends to a direct withdrawal from obedience, for example, it is enough to say, “Get behind me, Satan” and to chide the thought before it settles. Sometimes we must counter him with reasons and thoughts of grace. For example, when the temptation has taken any hold on the thoughts, and corruption rises up in defense of the suggestion, this is called “standing your ground” when the day of evil comes and extinguishing the flaming arrows of the evil one (Ephesians 6:13-18).

    (3)      The next thing is the way and means of maintaining this war by the graces of God’s Holy Spirit. I will mention the chief ways:

    a.      Faith (1 Peter 5:9-10). You need faith, so that you may overcome mystically, by taking hold of the victory of Christ, and morally, so that you may reflect on the glorious rewards appointed for those who stand out in the course of trial and on the spiritual help that is at hand to encourage you in the fight. Faith is necessary in every way; it is called “the shield” (Ephesians 6:13). The shield covers the other parts of the armor; thus faith supports the other graces when they are assaulted—by getting help, by encouraging them, etc.

    b.      Prayer. Never cope with a temptation alone, but try to bring God into the combat: “pray in the Spirit on all occasions” (Ephesians 6:18). I believe “Spirit” [NIV] here means not the Holy Spirit, but the heart or soul; when you are assaulted, lift up your spirit in holy groans to God.

    c.      Self-control (1 Peter 5:8). We need to be watchful, to take heed of every worldly desire; and we need to be self-controlled too in the use of every support, every created thing, every activity. I think that by “self-controlled” the apostle means moderating our affections in worldly things, which is necessary for this purpose since all temptations are insinuated into our minds under the guise of pleasure, honor, profit, etc.; and so a heart drowned in the world is soon overcome.

    d.      Watchfulness. Those with gunpowder natures need to take care not only of burning arrows but of the least sparks. God is soon offended; therefore we must go about “with fear and trembling” (Philippians 2:12). Our hearts are soon overcome; so we need to watch what comes in, lest it proves itself a temptation, and what goes out, lest it proves itself corrupt. We should keep looking for victory in the fight and for the fight in the victory.

    e.      Sincerity. The apostle speaks of “the belt of truth” (Ephesians 6:14). A double-minded man is his own tempter, and unsettled souls simply invite Satan to make an alliance with their own doubts and anxieties. Such a mixture, like civil wars in a country, makes us prey.

    (4)      I shall only touch on the most persuasive arguments to engage us in the fight and warfare. Consider the necessity: either you must resist him or be taken captive by him; there is no middle course. If you make peace with him, it will only be to your own harm; to enter into league with Satan is to be overcome. Now he tempts; hereafter he will accuse (Matthew 4:1; Revelation 12:10). Satan flatters the creatures; but the snares of sin will at length prove chains of darkness. We look at the trouble of resisting him, but the sweetness of victory will abundantly compensate for it. Usually we make the mistake of seeing how delightful sin is and what a nuisance it is to resist it, and so we create a trap for ourselves. The right comparison is between the fruit of sin and the fruit of victory. We have often experienced what it is to be overcome; let us now see how delightful victory will be. Nothing reveals the power and support of Christianity so much as the spiritual conflict. If people give in to temptations and commit sins without remorse, it is no wonder they are so cold and dead in religion or that they have such dim and doubtful evidence of heaven; they never tried the truth and power of grace. The spiritual combat and the victories of Christ are riddles and dreams to them.

    Besides all this, consider the hopes of prevailing. Satan is a foiled adversary; Christ has overcome him already. All that is required for victory is a strong “No.” Do not give him any further reply. To resist him, not to yield to him, is the only way to be rid of him. You have a promise: Resistthe devil,andhewillfleefromyou. Christ has foiled the enemy, and he has put weapons into your hands so that you may foil him. He trod on this old serpent when his heel was struck on the cross (see Genesis 3:15). Now he wants you to set your feet on his neck; “the God of peace will soon crush Satan under your feet” (Romans 16:20). You need not doubt his help; though Satan is an “accuser,” Christ is an “advocate.” The Spirit of God strengthens us against the suggestions of the evil spirit, and the good angels wait on us (Hebrew 1:14), just as much as the bad angels molest us. Do not fear being deserted; when you are in Satan’s hands, Satan is in God’s hands.

    Jesus Christ himself was tempted, and he knows what it is to be exposed to the rage of a cruel fiend; therefore “he is able to help those who are being tempted” (Hebrews 2:18; see also Hebrews 4:15). Those who have suffered with gallstones will sympathize with others who are wracked with pain and torture; Israel was a foreigner, so had to be kind to foreigners. Christ’s heart is made more tender by his own experience; since he grappled with Satan, he is full of compassion for all who are attacked by him.

    Andhewillfleefromyou. Here is the promise annexed to the duty as an encouragement. But you will ask how it is to be understood. Does Satan always flee when he is resisted? God’s children find in painful experience that the devil renews the battle and sometimes prevails at a second or third attempt.

    (1)      Every denial is a great discouragement to Satan; sin gives him a foothold (Ephesians 4:27). He is like a dog that stands looking and waving his tail ready to receive something from those who sit at the table; but if nothing is thrown to him, he goes away. Satan looks for an angry word, an unclean glance, gestures of wrath and discontent; but if he finds none of these, he is discouraged.

    (2)      After being denied, he may continue to trouble you. Jesus was assaulted again and again after a full answer. Indeed, in the end “he left him until an opportune time” (Luke 4:13). That is why Peter tells us we must always be alert (1 Peter 5:8).

    (3)      If we continue to resist, Satan will surely lose. A Christian has the best of it. Though Satan repeats his assaults a thousand times, he can never overcome you without your consent; and though the conflict may put you to some trouble, it brings you much spiritual gain, more obvious experiences of Christ’s power, and a more earnest trust—just as dangers make children cling to their parent more firmly. Besides, it is honor enough to foil him in each individual attack, though usually a Christian not only comes off with the victory but with triumph, and Satan not only does not prevail but flees from us.