Violence was denounced in the opening of the chapter. Hence we have corruption indignantly rebuked to the face.
“Adulteresses, know ye not that friendship with the world is enmity with God? Whosoever therefore shall be minded to be friend of the world is constituted enemy of God. Or think ye that the scripture saith in vain? Doth the Spirit that took his dwelling in us long unto envy? But he giveth more grace; wherefore he saith, God setteth himself against haughty [men], but giveth grace to lowly” (vers. 4-6).
The shorter text as given here is attested by the great witnesses, both manuscripts and versions. The addition in later copies we can understand from the temptation to round the phrase and comprehend men and women; and this has tended to a literal sense instead of understanding it as a forcible and solemn appeal, the gender being easily apprehended from the nature of the offense. For the first duty of every Christian is fidelity to Christ; and assuredly there is no question of failure on His part. With the saints it is far otherwise.
Thus wrote the apostle to the Corinthians, “I espoused you to one husband that I might present you as a chaste virgin to Christ.” Here each individual is more in view; but the principle is the same, and the figure of departure quite intelligible. The world corrupts from simplicity as to Christ many who would turn from immoral ways at once. For it looks fair enough, and offers a variety of attractions suited to our nature. And the question is often raised, What is the harm of this? Is there any wrong in that? But this Epistle lays bare the character of the enticement. Are we seeking or accepting the world? Now friendship with the world is enmity with God. Did not the world crucify the Lord of glory? Is it Christian then to value its approbation, or to court its honor? Is it loyal to the Lord to walk in familiar ease with the system which shed His blood and put Him to the vilest ignominy? No one clears himself of that guilt save he who believing is washed, sanctified, and justified in the name of our Lord Jesus and by the Spirit of our God. Those who profess the name without the power are sure to weary of separateness to Christ and to hanker after earthly things. But the word is plain: “Whosoever therefore shall be minded to be friend of the world is constituted enemy of God.”
The written word of God is as distinctly opposed to such unholy commerce as the Spirit Who dwells in us revolts from its spirit. “Or think ye that the scripture saith [it] in vain? Doth the Spirit that took His dwelling in us long unto envy?” What did our Lord teach on the mount or in His discourses habitually, and in His answers to men? Separation from the world is everywhere enjoined, or presumed. And what can be more adverse to the envy which characterizes the world than the mind of the indwelling Spirit of God? Subjectively therefore as well as objectively what God gives in no way countenances friendship with the world.
No doubt the difficulties and the dangers are great for the saint here below. “But he giveth more grace;” and all need it. Not content with imparting settled “access by faith into this grace wherein we stand” (Rom. 5:22By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. (Romans 5:2)), where is the Epistle, speaking ordinarily, which does not begin with “grace to you and peace from God our Father, and from our Lord Jesus Christ?” This is general, of course; and so much the better for its purpose that so it should be. Here it is suited to the trial, and therefore appropriate to need. “But he giveth greater grace.” The more severe the strain, the greater is His outflow of goodness for seasonable help. “Wherefore he saith, God setteth himself against haughty [men], but giveth grace to lowly.” Not only 1 Sam. 2 and Luke 10, but the Psalms and Proverbs furnish abundant testimony to both its parts.
It is one of the deceits of the heart that, where we really know God's will quite well, we go to ask advice of one no more spiritual than ourselves.