James 4:6-8
The book of James is written to the Jew. We learn this from the outset, when he greets, “the twelve tribes which are scattered abroad” (James 1:1). It is important to remember this when you read James, for many things will sound strange to the ear of someone who is coming off of the Apostle Paul’s writings. Paul addresses the church and his writings are the complete message of grace that was given to him by the Lord Jesus (Galatians 1:12).
Some have pitted James’ writing in direct contrast to Paul’s, stating that Paul and James were having a verbal spat about what true faith was. This is patently incorrect as neither Romans nor Galatians (Paul’s essential documents on grace) were yet written. James’ theme is “religion”, or the service of religion on the outside. He doesn’t claim that works are greater than faith, but that faith should always be identified by the works that it produces.
For the ear tempered to the soft tones of Paul’s gospel of grace, the 4th chapter of James booms with judgment. Remember that James is preaching to the scattered Jews, and many of them have never come into the knowledge of grace. Most are still working the works of the law in order to achieve righteousness, and of course, they are falling woefully short. James accuses them of having lust in their hearts; of being adulterers and adulteresses and friends of the world. Paul would say none of these things in his letters. Again, we are dealing with two different audiences.
Suddenly, in verse 6, James uses “grace” for the first time. The English word “grace” is used in 1:11, but it is a different Greek word meaning “beauty”. The “grace” of James 4:6 is Paul’s “grace”, often translated “favor”. James is just now getting around to telling the reader of God’s grace. Without Paul’s powerful revelation of God’s grace, James can only understand this wonderful gift in small segments. Even he, without that revelation realizes that God’s gifts must transcend our ability to receive them. In spite of all of the bad that the reader is doing, James says that God has “more grace”. Paul would confirm this when he would write, “Where sin abounded, grace did much more abound” (Romans 5:20).
James now adds that God resists the proud but gives grace to the humble. For James, this is not an original thought, but is pulled from his memory of Old Testament scripture. Proverbs 3:34 says, “Surely he scorneth the scorners: but he giveth grace to the lowly”. James is making the only connection that he knows to get someone into the grace of God. It is Paul who will reveal that it is justification by faith, but James says something that is not at all contradictory to that doctrine, “Submit yourselves therefore to God” (James 4:7). The “therefore” shows us that in light of the fact that God’s grace moves on us when we are humble, James concludes that in order to walk in God’s grace you must submit yourself to God. When submitted, you can resist the devil and he will flee and then you can draw near to God and he can draw near to you.
Only those who have humbled themselves can ever walk in God’s abundant grace and favor. It is pride that thinks that sanctification can be achieved by removing things from one’s life, or by consecrating more. For every rich, young ruler that turns away saddened by the demands of the law, there is a Zacchaeus who is rejoicing in grace. Which one are you?
The book of James is written to the Jew. We learn this from the outset, when he greets, “the twelve tribes which are scattered abroad” (James 1:1). It is important to remember this when you read James, for many things will sound strange to the ear of someone who is coming off of the Apostle Paul’s writings. Paul addresses the church and his writings are the complete message of grace that was given to him by the Lord Jesus (Galatians 1:12).
Some have pitted James’ writing in direct contrast to Paul’s, stating that Paul and James were having a verbal spat about what true faith was. This is patently incorrect as neither Romans nor Galatians (Paul’s essential documents on grace) were yet written. James’ theme is “religion”, or the service of religion on the outside. He doesn’t claim that works are greater than faith, but that faith should always be identified by the works that it produces.
For the ear tempered to the soft tones of Paul’s gospel of grace, the 4th chapter of James booms with judgment. Remember that James is preaching to the scattered Jews, and many of them have never come into the knowledge of grace. Most are still working the works of the law in order to achieve righteousness, and of course, they are falling woefully short. James accuses them of having lust in their hearts; of being adulterers and adulteresses and friends of the world. Paul would say none of these things in his letters. Again, we are dealing with two different audiences.
Suddenly, in verse 6, James uses “grace” for the first time. The English word “grace” is used in 1:11, but it is a different Greek word meaning “beauty”. The “grace” of James 4:6 is Paul’s “grace”, often translated “favor”. James is just now getting around to telling the reader of God’s grace. Without Paul’s powerful revelation of God’s grace, James can only understand this wonderful gift in small segments. Even he, without that revelation realizes that God’s gifts must transcend our ability to receive them. In spite of all of the bad that the reader is doing, James says that God has “more grace”. Paul would confirm this when he would write, “Where sin abounded, grace did much more abound” (Romans 5:20).
James now adds that God resists the proud but gives grace to the humble. For James, this is not an original thought, but is pulled from his memory of Old Testament scripture. Proverbs 3:34 says, “Surely he scorneth the scorners: but he giveth grace to the lowly”. James is making the only connection that he knows to get someone into the grace of God. It is Paul who will reveal that it is justification by faith, but James says something that is not at all contradictory to that doctrine, “Submit yourselves therefore to God” (James 4:7). The “therefore” shows us that in light of the fact that God’s grace moves on us when we are humble, James concludes that in order to walk in God’s grace you must submit yourself to God. When submitted, you can resist the devil and he will flee and then you can draw near to God and he can draw near to you.
Only those who have humbled themselves can ever walk in God’s abundant grace and favor. It is pride that thinks that sanctification can be achieved by removing things from one’s life, or by consecrating more. For every rich, young ruler that turns away saddened by the demands of the law, there is a Zacchaeus who is rejoicing in grace. Which one are you?
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