09. A Case of Spiritual Disorder

Sermons on James 2009

James 4:1-10

Introduction

As we know, James can be quite specific when it comes to identifying areas of sin or spiritual weakness. He does not hesitate to explain exactly what the problem is and exactly what solution must be followed. In fact, most of this epistle is characterized by such explicit communication. This morning, however, we come to a passage in which James speaks more generally. In the verses we will study, which are vv. 1-10 of the fourth chapter, James seems to be responding to a case of spiritual disorder; he is addressing a generally unsettled spiritual atmosphere.

What prompts James to write as he does in this section is not immediately apparent. For some reason, he begins speaking to his readers is a broad manner as he reviews their present spiritual state and their present spiritual tendencies. James is looking at his readers as a group; he is commenting on their tendencies as a group. He knows that they are far from established, far from mature, and, therefore, he gives them some basic instruction in how believers are supposed to think about this world and their place in it.

As James gives his attention to this matter, we can divide his words into three points for the sake of understanding what is said here. First, we have a description of the general spiritual climate in vv. 1-3. Second, we have an assessment of the issues given by James in vv. 4-6; here he explains why the present state exists. Third, James provides a solution to spiritual disorder in vv. 7-10. The words of James show, once again, the distinction between worldly living and Godly living; and they show how incompatible are love for the world and love for God.

This is another treatment of basic Christianity, but it is as relevant to your life today as it was the day these readers first heard the words of James. We must not let ourselves reach the point where we think that we have mastered the deceptions of this fallen world. Such thoughts only prove how truly inconsistent we are as those called to be holy as God is holy. This text is personal and directly to the point. As I noted, James begins with a quick description of what needs attention.

01. James’ Description (vv. 1-3)

As I stated, James begins this section with a description of what he observes among his readers:

4:1 What is the source of quarrels and conflicts among you? Is not the source your pleasures that wage war in your members? 2 You lust and do not have; so you commit murder. You are envious 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 with wrong motives, so that you may spend it on your pleasures.

These verses describe an obviously disturbed situation marked by a number of undesirable characteristics. James acknowledges the existence of “quarrels and conflicts” among his readers (v. 1). He uses two strong terms. The first, translated “quarrels” (polemos), literally means “armed clashes or war.” When used in this kind of context, the term usually refers to severe strife. The second word, translated “conflicts” (mache), means “fighting or combat.” Again, in this context, the term refers to strong contention and disputes.

Most of us have been in disagreement with another person. Most of us know what it is like to have serious disagreement with another person. However, it isn’t often that you would describe your disagreements in military terms, which is what James does here. And as he does this, James is telling us something about the nature of these “quarrels and conflicts.” They were terrible! They were disrupting the peace of the Church; and, most significantly, they were preventing these believers from advancing in the faith. This is one of the most certain and most destructive products of conflict in the body—conflict, of the kind James describes here, makes it impossible for the body to grow and mature. The conflict itself becomes the focus of the body and this can mean disaster.

James asks his readers where such disruption comes from and then he answers his own question: “Is not the source [of your quarrels and conflicts] your pleasures that wage war in your members?” Notice how James continues the military image. There is war waging among these readers and this is not war on a battlefield, it is war in the soul and in the mind—it is a spiritual war that is raging. James is talking about moral conflict; he is describing the clash of world-views and the collision of standards for living.

In the opening sentence of v. 4, James implies that there is incredible spiritual disorder in the body. Now, he tells his readers that the cause of their spiritual disorder is their own “pleasures.” This word (haydonay) refers to “indulgence and lack of self-control.” Keep in mind that these were professing believers, yet they were exhibiting worldly tendencies. These were Christ’s people, yet they were living as children of the devil. This is why there was war going on in their souls.

The battle within their souls was evidenced in the outward battles they now were having with one another. There was no peace among them and there could be no peace as long as they were driven by sinful impulses while, at the same time, professing the principles of righteousness.

James continues his description when he says: “you lust and do not have; so you commit murder. You are envious and cannot obtain; so you fight and quarrel.” (v. 2) A correction should be made here to the NASB rendering. In the Greek, the verse reads: “You long for (or lust for) something, and do not have it. You kill and you envy and you cannot obtain. You quarrel and fight.” James isn’t drawing a relationship between sins (as in “you lust, so you commit murder”); he is giving a list of sins.

A more important matter comes up when we ask whether James means that some of his readers actually committed murder. After looking at the evidence and considering the history of interpretation behind this phrase (which goes all the way back to the time of Erasmus 1446-1536, by the way), I take the view that James is speaking figuratively. This certainly seems to fit the context better than a literal understanding. James has described his readers in military terms, terms meant to be taken figuratively, of course. He uses graphic language to emphasize the spiritual turmoil that existed. When James says that his readers were killing one another, he means what Jesus meant when He taught that hatred was a form of murder.

Moreover, James continues, they were envious, but didn’t get the object of their envy. And, on top of that, they quarreled and fought. These are all part of the description of this state of spiritual disorder being given to us by James. This was a troubled group! Because they had not subdued their fleshly desires (as stated in the previous verse), all manner of conflict had broken out among them. A lack of self-discipline was seen everywhere and in everyone.

Punctuating this list of shameful characteristics, James concludes by telling his readers that “you do not have because you do not ask. You ask and do not receive, because you ask with wrong motives, so that you may spend it on your pleasures.” (vv. 2, 3) All the conniving to obtain, all the hatred directed at one another due to envy, had gained the readers nothing but, as I’ve been saying, a state of disorder.

James tells them, in essence, if you would ask for the things you want and if you would ask with proper motivation, then you would not be in this mess. Even in their petitions to God, James implies, these readers were unable to control their lustful appetites. Even their prayers were affected and rendered useless because their prayers were only one more expression of a lack of self-control.

02. James’ Assessment (vv. 4-6)

James has given us a detailed, graphic and trouble description of the spiritual state of his readers. Now, he offers an assessment. In these verses, James explains why this situation existed; he explains what was at the heart of this state of disorder.

4 You adulteresses, do you not know that friendship 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.”

The explanation is not complicated, according to James. He calls them “adulteresses.” (v. 4) The theme of spiritual adultery goes back to the time of Israel and that nation’s involvement in idolatry. God referred to unfaithfulness on the part of His people as adultery because they were forsaking Him for another. This is, no doubt, exactly what James has in mind. The readers of his letter were exhibiting a divided devotion; they were not characterized by dedication to the will of God or dedication to His holiness as a rule for life. On the contrary, they had another interest and that interest is identified by James as “friendship with the world.” As the Bride of Christ, these readers were supposed to be the faithful spouse of the Savior.

Again, James is using strong language. What husband would be satisfied to see his wife carrying on with another man? Yet, in principle and in an even more serious issue, this is what these readers were doing to God. As noted, James explains that their problem was “friendship with the world” which is, by definition, “hostility toward God.” By this phrase, James means that these professing believers were attempting to live by two conflicting standards—one grounded in the revelation of God and one grounded in the philosophy of this fallen world. Such an attempt to live by both standards was bound to produce what was being experienced—spiritual disorder.

The form of James’ question in v. 4 shows that he assumes his readers know about this fundamental principle. You cannot serve God and, at the same time, live according to the leading of your flesh. So, he adds, “whoever wishes to be a friend of the world makes himself an enemy of God.” The two perspectives are mutually exclusive: love God and hate the world, or love the world and hate God. You cannot love God and love the world. That is precisely what these readers were trying to do and they were suffering for it. God simply does not allow His elect to do such a thing. He will not ignore our flirtations with the world if we truly belong to Him. God most definitely is concerned about the lives we lead.

In vv. 5 and 6, we have a significant problem of interpretation. Opinions vary regarding how to punctuate these verses, so there is some question about where the question that begins in v. 5 actually ends. Plus, we have the question of what James means when he refers to “the spirit” in v. 5. Is James referring to the Holy Spirit, as indicated by the NASB, or to the spirit of man, as indicated by the KJV? Without causing even more confusion at this point, I’ll simply follow the translation of the NASB and offer my comments.

I’ll begin by suggesting that James is reminding his readers that God exercises a holy and righteous “jealousy” toward His people. God is not willing to have them stray, He is not willing to let them dabble in worldliness, and He is not willing to “look the other way” when His people who bear His name and who have been saved by His grace begin living like those who do not know Him. The proof of God’s holy jealousy for His people is seen in the indwelling Holy Spirit. God has claimed us as His own in this dramatic fashion—He has come to live in us and we take Him wherever we go and He is present with us in whatever we do. We are His and, therefore, we had better believe that God does care how we live.

As far as v. 6 is concerned, I’ll say that here James is offering a word of hope and encouragement to his readers. Whatever their problem, God’s grace is able to deliver them. God comes to the aid of those who recognize their need of His help. Quoting from Pro. 3:34, James states with confidence that the proud need not expect God’s favor, but the humble, those admitting their lowly condition and their need for divine aid, will find God willing to bless.

The point of this section is the assessment James gives for the spiritual disorder that existed in the lives of the readers of this epistle. He opened with a lengthy description of the problem and now has given an explanation. These folks were attempting to please God and please their flesh; they were trying to be Christians without forsaking the world. The only thing that remains, of course, is a solution. This is what we find next.

03. James’ Solution (vv. 7-10)

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.

Since, as James has taught so clearly, it is impossible to live both in accordance with God’s will and in accordance with the morality that characterizes this fallen world, the solution to the spiritual disorder being experienced by his readers is extremely easy to discover. They must redirect all of their loyalty to God who saved them and who would have them as His people. “Submit to God,” James writes with a tone of finality and simplicity (v. 7). The word translated “submit” (hupotasso) means “to subject oneself to another, to yield to another’s authority.” This term was used in the Greek military in reference to the ordering of troops under the leadership of another. Follow the will of God and you will have peace; obey the Word of God and this will bring an end to turmoil.

The solution, then, is elementary Christian obedience; it is uncomplicated conformity to the revelation of God. The solution is an effort to live as God says His people should live. This is how spiritual disorder is rectified. And there is no compromise on this matter. God must be followed with the whole heart and there can be no mingling of loyalties. God does not permit divided devotion. A divided devotion is what was being practiced by these first century believers and the result was disastrous.

Moreover, James writes, “resist the devil and he will flee from you.” The readers must do the opposite of what they had been doing. The could no longer “cooperate” with the devil, as it were, as they gave free expression to the wicked desires of the flesh and showed their lack of self-control day after day. This statement indicates something important. It indicates that living for God takes effort. That effort is manifested in two ways: first, the believer must resist the influence of the devil who is ever-active in this fallen world and who uses this fallen system against us; second, the believer must pursue godliness—he must know God’s will and do God’s will.

What I’ve just said is illustrated in the remainder of the remarks made by James. Notice how he prescribes activities that constitute effort on the part of the Christian. “Draw near to God and He will draw near to you,” James writes (v. 8). Seeking God and His ways results in a positive response from Him. He will bless and He will reward the believer who genuinely pursues holiness. Repent, James also exhorts. “Cleanse your hands, you sinners; and purify your hearts, you double-minded.” There is no walking with God without repentance. Repentance is a life-long attitude for the Christian who wants to please the Lord. Repentance is always needed because we are sinners. And, particularly when spiritual disorder is so prevalent, as it was in the lives of James’ audience, repentance is a necessary task to recover lost ground.

True repentance is accompanied by a correct apprehension of sin; and a correct apprehension of sin often results in sorrow. So, James continues, “be miserable and mourn and weep.” (v. 9) When a wayward believer sees himself in the light of God’s holy character, he will be miserable and he will mourn. Along with changed behavior, this is the evidence of Biblical repentance. God-honoring sorrow for sin and God-exalting recognition of one’s own pitiful state—this is repentance and this is where righteous living begins.

Before proceeding, let me ask: Do you realize how rare it is today to find believers who mourn for their sin? Or how rare it is to find professing Christians who are driven to weeping over their transgressions against God? Something spiritually terrifying is going on in the Church—we are losing our comprehension of the hideousness of our sin in light of God’s holiness. Therefore, when we confront sin in ourselves or others, we almost immediately jump to the restoration stage. We tend to by-pass that crucial stage of mourning for transgressions. That is why sin is so often repeated in our own lives and the lives of others. We go from a quick recognition of wrong to the comfort of God’s forgiveness, but we don’t dwell in the state of repentance long enough to grasp the true nature of our acts against God and His will. This is not good.

Instead of laughing and having joy, James says, you should be mourning and you should have a sense of gloom. He is so right. The description given earlier was horrific when you realize that James was talking about those who had received the gospel and those who were known as the people of God. How could they not mourn now that James had so forcefully and clearly exposed them as rank hypocrites? Humility was demanded. No other response to the words of James would be appropriate. Only humility. And so, he concludes, “humble yourselves in the presence of the Lord, and He will exalt you.” (v. 10)

Conclusion

You may not be experiencing spiritual disorder to the degree described by James. But this is a time for you to look at your life and determine if there are any areas where you are attempting to live with a divided loyalty. Are their any matters in your life where your dedication to the principles of righteousness has been compromised? If so, then please pay attention to what James says. You, too, will only know spiritual disorder if you try to live such a life. God will not give you rest if you are professing love for Him at one moment and living contrary to His word the next.

Let me remind you that you have been bought with a price, according to Scripture. And that price was the life of the Son of God. You were condemned as a sinner in the sight of God; and one condemned in the sight of God is absolutely doomed. There is no escape, no plea to be made, no bribe to be offered, no excuse in which to hope. God’s holiness is what He is, it is not something added to His nature. Therefore, condemnation for being unholy is irreversible and eternal—unless the justice of God can somehow be satisfied short of our eternal death. And that is where the message of the gospel is so satisfying and exciting.

The gospel says that even while I was in the state just described, God decreed a way for my condemnation to be carried out, yet without me being the one to pay. He sent a Substitute for me—His own beloved Son, Jesus Christ. Jesus took my place before an offended God and offered His life in exchange for mine. I was forgiven of my trespasses because Jesus paid for them; I am considered righteous before God because Jesus provided a perfection that the Father applied to me. That is the gospel—from devastating condemnation to unbelievable deliverance by the grace of God.

I belong to the One who paid that price for me. I belong to Christ. I am not free now to live as a sinner; I am bound to live as a saint. And that is what this passage is about.

If you can identify points in your life where your devotion to God and His will has been weakened, then the assessment that James offered applies to you. Your friendship with the world, to whatever degree it exists, is hostility toward God. You cannot describe such a situation in any other way. You have to face it and recognize it for what it is.

If you want to live as the world leads, then you are setting yourself in opposition to God. And guess who is going to suffer in such a situation. If you belong to God, you are going to suffer because He is going to trouble you and give you no rest. And you can be thankful that God does not simply let us go in such circumstances. You can be thankful that He does trouble you instead of letting you become more and more entangled in sin.

The problem we face of remaining true to God in this sinful environment is one that all the redeemed have faced throughout history. You cannot live on the earth and avoid the influence of sin. In fact, since you are a sinner, you couldn’t avoid the influence of sin on the moon. So, believers must know what they face and know the challenge that is before them. The challenge is to live according to God’s word in spite of this world. When we succeed, we are happy and blessed; but when we fail, especially if our failure is prolonged, then we are not happy and we are not blessed. At those times, the solution that James gave to his readers is applicable to us. Repentance is the solution.

As you think about your life this morning, therefore, do so in all honesty. Don’t avoid admission of failure, don’t pretend that you can continue to disobey the Lord without consequences. Admit your failure and seek the Lord. That is the solution. Repentance is such a wonderful gift to the people of God. Repentance allows us to return to Him when we stray; repentance allows us to set things in proper order once again. Repentance gives us hope that we will yet overcome sin and please God in all things.

Listen to James if you must and draw near to God being assured that He will draw near to you. Mourn for your sin and know that this is the attitude that pleases God. He is not determined to destroy us, but to sanctify us.

Let’s pray

Hymn for Communion

The Lord’s Supper

If you partake of this sacrament, it is because you belong to the Savior, as I noted before. This sacrament declares His abiding payment for your sin; and it declares your unending security with Him in His Body, the Church. Take these elements with pleasure and thanksgiving, therefore. Rejoice where you sit as you contemplate Jesus substituting Himself for you. Praise His great name as you enjoy these moments of reflection with Him—the One who saved you, now keeps you, and will one day take you to be with Him forevermore.

Matt. 26:26 And while they were eating, Jesus took some bread, and after a blessing, He broke it and gave it to the disciples, and said, “Take, eat; this is My body.” 27 And when He had taken a cup and given thanks, He gave it to them, saying, “Drink from it, all of you; 28 for this is My blood of the covenant, which is poured out for many for forgiveness of sins. 29 But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father’s kingdom.”