James 4:4
Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.
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(4) Ye adulterers and adulteresses.—The phrase may seem to flow naturally after the former ones, but the Received text, from which our version was made, is wrong. It should be, ye adulteresses! as accusing those who have broken their marriage vow to God. The sense is familiar to us from many passages in the Old Testament, in which God speaks of Israel in a similar manner, e.g., Psalm 73:27; Isaiah 54:5; Jeremiah 2:2; Ezekiel 16 passim; Ezekiel 23:37-43; Hosea 2:2. Again in the New Testament: Matthew 12:39; Matthew 16:4; Mark 8:38; Revelation 2:20-22; Revelation 17:1; Revelation 17:5; Revelation 17:15, &c.; St. Paul’s description of the church (2Corinthians 11:2), espoused “as a chaste virgin to Christ;” and comp. 2Peter 2:14, specially the margin. “God is the Lord and husband of every soul that is His;” and in her revolt from Him, and love for sin, her acts are those of an adulterous woman.

Know ye not that the friendship of the world is enmity with God?i.e., the state of being an enemy to God, not one of simpler enmity with Him. There cannot be a passive condition to the faith of Christ: “he that is not with Me is against Me” (Matthew 12:30). Renunciation of the world, in the Christian promise, is not forsaking it when tired and clogged with its delights, but the earliest severance from it; to break this vow, or not to have made it, is to belong to the foes of God, and not merely to be out of covenant with Him. The forces of good and evil divide the land so sharply that there is no debatable ground, nor even halting-place between. And if God be just, so also is He jealous (Exodus 20:5).

“Let us not weakly slide into the treason:

Yielding another what we owe to Him.”

Whosoever therefore will be (or, wills to be) a friend of the world is the enemy of God.—The choice is open; here is no iron fate, no dread necessity: but the wrong determination of the soul constitutes it henceforth as an ally of Satan. “Woe unto you, when all men speak well of you” (Luke 6:26), for the world, as our Lord has taught us, must “love its own” (John 15:19). And the sooner the soldier of Christ learns to expect its animosity, the better will he give himself up to the battle. (Comp. Matthew 6:24; Luke 16:13.)

James 4:4. Ye adulterers and adulteresses — Who have broken your faith with God, your rightful spouse. Thus many understand these expressions, because God himself represented his relation to the Jews as his people under the idea of a marriage, and because the prophets, in conformity to that idea, represented the idolatry of the Jews as adultery. But inasmuch as gross idolatry was a sin from which the Jews had long been entirely free, and whereas to adultery, and other sins of the flesh, they were exceedingly addicted, it seems more probable that these appellations are to be understood literally. Know ye not that the friendship of the world — The desire of the flesh, the desire of the eye, and the pride of life, yielded to, to gain the favour of carnal and worldly men; or a conformity to such in their sinful courses, in order to gain their friendship; is enmity with God — Is an evident proof thereof? see Matthew 6:24; Matthew 12:30. Whosoever therefore will be a friend of the world — Makes it his business to comply with and gratify worldly men, thereby constitutes himself an enemy of God — And takes part with his adversaries.

4:1-10 Since all wars and fightings come from the corruptions of our own hearts, it is right to mortify those lusts that war in the members. Wordly and fleshly lusts are distempers, which will not allow content or satisfaction. Sinful desires and affections stop prayer, and the working of our desires toward God. And let us beware that we do not abuse or misuse the mercies received, by the disposition of the heart when prayers are granted When men ask of God prosperity, they often ask with wrong aims and intentions. If we thus seek the things of this world, it is just in God to deny them. Unbelieving and cold desires beg denials; and we may be sure that when prayers are rather the language of lusts than of graces, they will return empty. Here is a decided warning to avoid all criminal friendships with this world. Worldly-mindedness is enmity to God. An enemy may be reconciled, but enmity never can be reconciled. A man may have a large portion in things of this life, and yet be kept in the love of God; but he who sets his heart upon the world, who will conform to it rather than lose its friendship, is an enemy to God. So that any one who resolves at all events to be upon friendly terms with the world, must be the enemy of God. Did then the Jews, or the loose professors of Christianity, think the Scripture spake in vain against this worldly-mindedness? or does the Holy Spirit who dwells in all Christians, or the new nature which he creates, produce such fruit? Natural corruption shows itself by envying. The spirit of the world teaches us to lay up, or lay out for ourselves, according to our own fancies; God the Holy Spirit teaches us to be willing to do good to all about us, as we are able. The grace of God will correct and cure the spirit by nature in us; and where he gives grace, he gives another spirit than that of the world. The proud resist God: in their understanding they resist the truths of God; in their will they resist the laws of God; in their passions they resist the providence of God; therefore, no wonder that God resists the proud. How wretched the state of those who make God their enemy! God will give more grace to the humble, because they see their need of it, pray for it are thankful for it, and such shall have it. Submit to God, ver. 7. Submit your understanding to the truth of God; submit your wills to the will of his precept, the will of his providence. Submit yourselves to God, for he is ready to do you good. If we yield to temptations, the devil will continually follow us; but if we put on the whole armour of God, and stand out against him, he will leave us. Let sinners then submit to God, and seek his grace and favour; resisting the devil. All sin must be wept over; here, in godly sorrow, or, hereafter, in eternal misery. And the Lord will not refuse to comfort one who really mourns for sin, or to exalt one who humbles himself before him.Ye adulterers and adulteresses - These words are frequently used to denote those who are faithless towards God, and are frequently applied to those who forsake God for idols, Hosea 3:1; Isaiah 57:3, Isaiah 57:7; Ezekiel 16; 23. It is not necessary to suppose that the apostle meant that those to whom he wrote were literally guilty of the sins here referred to; but he rather refers to those who were unfaithful to their covenant with God by neglecting their duty to him, and yielding themselves to the indulgence of their own lusts and passions. The idea is, "You have in effect broken your marriage covenant with God by loving the world more than him; and, by the indulgence of your carnal inclinations, you have violated those obligations to self-mortification and self-denial to which you were bound by your religious engagements." To convince them of the evil of this, the apostle shows them what was the true nature of that friendship of the world which they sought. It may be remarked here, that no terms could have been found which would have shown more decidedly the nature of the sin of forgetting the covenant vows of religion for the pleasures of the world, than those which the apostle uses here. It is a deeper crime to be unfaithful to God than to any created being; and it will yet be seen that even the violation of the marriage contract, great as is the sin, is a slight offence compared with unfaithfulness toward God.

Know ye not that the friendship of the world - Compare 1 John 2:15. The term world here is to be understood not of the physical world as God made it, for we could not well speak of the "friendship" of that, but of the community, or people, called "the world," in contradistinction from the people of God. Compare John 12:31; 1 Corinthians 1:20; 1 Corinthians 3:19; Galatians 4:3; Colossians 2:8. The "friendship of the world" (φιλία τοῦ κόσμου philia tou kosmou) is the love of that world; of the maxims which govern it, the principles which reign there, the ends that are sought, the amusements and gratifications which characterize it as distinguished from the church of God. It consists in setting our hearts on those things; in conforming to them; in making them the object of our pursuit with the same spirit with which they are sought by those who make no pretensions to religion. See the notes at Romans 12:2.

Is enmity with God - Is in fact hostility against God, since that world is arrayed against him. It neither obeys his laws, submits to his claims, nor seeks to honor him. To love that world is, therefore, to be arrayed against God; and the spirit which would lead us to this is, in fact, a spirit of hostility to God.

Whosoever therefore will be a friend of the world - "Whoever" he may be, whether in the church or out of it. The fact of being a member of the church makes no difference in this respect, for it is as easy to be a friend of the world in the church as out of it. The phrase "whosoever will" (βούληθῇ boulēthē) implies "purpose, intention, design." It supposes that the heart is set on it; or that there is a deliberate purpose to seek the friendship of the world. It refers to that strong desire which often exists, even among professing Christians, to secure the friendship of the world; to copy its fashions and vanities; to enjoy its pleasures; and to share its pastimes and its friendships. Wherever there is a manifested purpose to find our chosen friends and associates there rather than among Christians; wherever there is a greater desire to enjoy the smiles and approbation of the world than there is to enjoy the approbation of God and the blessings of a good conscience; and wherever there is more conscious pain because we have failed to win the applause of the world, or have offended its votaries, and have sunk ourselves in its estimation, than there is because we have neglected our duty to our Saviour, and have lost the enjoyment of religion, there is the clearest proof that the heart wills or desires to be the "friend of the world."

Is the enemy of God - This is a most solemn declaration, and one of fearful import in its bearing on many who are members of the church. It settles the point that anyone, no matter what his professions, who is characteristically a friend of the world, cannot be a true Christian. In regard to the meaning of this important verse, then, it may be remarked:

(1) that there is a sense in which the love of this world, or of the physical universe, is not wrong. That kind of love for it as the work of God, which perceives the evidence of his wisdom and goodness and power in the various objects of beauty, usefulness, and grandeur, spread around us, is not evil. The world as such - the physical structure of the earth, of the mountains, forests flowers, seas, lakes, and vales - is full of illustrations of the divine character, and it cannot be wrong to contemplate those things with interest, or with warm affection toward their Creator.

(2) when that world, however, becomes our portion; when we study it only as a matter of science, without "looking through nature up to nature's God;" when we seek the wealth which it has to confer, or endeavor to appropriate as our supreme portion its lands, its minerals, its fruits; when we are satisfied with what it yields, and when in the possession or pursuit of these things, our thoughts never rise to God; and when we partake of the spirit which rules in the hearts of those who avowedly seek this world as their portion, though we profess religion, then the love of the world becomes evil, and comes in direct conflict with the spirit of true religion.

(3) the statement in this verse is, therefore, one of most fearful import for many professors of religion. There are many in the church who, so far as human judgment can go, are characteristically lovers of the world. This is shown:

(a) by their conformity to it in all in which the world is distinguished from the church as such;

(b) in their seeking the friendship of the world, or their finding their friends there rather than among Christians;

(c) in preferring the amusements of the world to the scenes where spiritually-minded Christians find their chief happiness;

(d) in pursuing the same pleasures that the people of the world do, with the same expense, the same extravagance, the same luxury;

(e) in making their worldly interests the great object of living, and everything else subordinate to that.

This spirit exists in all cases where no worldly interest is sacrificed for religion; where everything that religion peculiarly requires is sacrificed for the world. If this be so, then there are many professing Christians who are the "enemies of God." See the notes at Philippians 3:18. They have never known what is true friendship for him, and by their lives they show that they can be ranked only among his foes. It becomes every professing Christian, therefore, to examine himself with the deepest earnestness to determine whether he is characteristically a friend of the world or of God; whether he is living for this life only, or is animated by the high and pure principles of those who are the friends of God. The great Searcher of hearts cannot be deceived, and soon our appropriate place will be assigned us, and our final Judge will determine to which class of the two great divisions of the human family we belong - to those who are the friends of the world, or to those who are the friends of God.

4. The oldest manuscripts omit "adulterers and," and read simply, "Ye adulteresses." God is the rightful husband; the men of the world are regarded collectively as one adulteress, and individually as adulteresses.

the world—in so far as the men of it and their motives and acts are aliens to God, for example, its selfish "lusts" (Jas 4:3), and covetous and ambitious "wars and fightings" (Jas 4:1).

enmity—not merely "inimical"; a state of enmity, and that enmity itself. Compare 1Jo 2:15, "love … the world … the love of the Father."

whosoever … will be—The Greek is emphatic, "shall be resolved to be." Whether he succeed or not, if his wish be to be the friend of the world, he renders himself, becomes (so the Greek for "is") by the very fact, "the enemy of God." Contrast "Abraham the friend of God."

Ye adulterers and adulteresses; he means adulterers and adulteresses in a spiritual sense, i.e. worldly-minded Christians, who being, by profession, married to the Lord, yet gave up those affections to the things of the world which were due to God only. The like expression is used, Matthew 12:39 16:4.

Know ye not; ye ought to know, and cannot but know.

That the friendship of the world; inordinate affection to the world, addictedness or devotedness to the things or men of the world.

Is enmity with God; alienates the sole from God, and God from it, 1Jo 2:15.

Whosoever therefore will be a friend of the world; if it be the purpose and resolution of a man’s heart to get in with the world, though perhaps he cannot obtain its favour; he courts it, though it be coy to him.

Is the enemy of God; exerciseth hostility against God, by adhering to an interest so contrary to him.

Ye adulterers and adulteresses,.... Not who were literally such, but in a figurative and metaphorical sense: as he is an adulterer that removes his affections from his own wife, and sets them upon another woman; and she is an adulteress that loves not her husband, but places her love upon another man; so such men and women are adulterers and adulteresses, who, instead of loving God, whom they ought to love with all their hearts and souls, set their affections upon the world, and the things of it: the Vulgate Latin, Syriac, and Ethiopic versions, leave out the word "adulteresses": these the apostle addresses in the following manner;

know ye not that the friendship of the world is enmity with God? that an immoderate love for the good things of the world, and a prevailing desire after the evil things of it, and a delight in the company and conversation of the men of the world, and a conformity to, and compliance with, the sinful manners and customs of the world, are so many declarations of war with God, and acts of hostility upon him; and show the enmity of the mind against him, and must be highly displeasing to him, and resented by him:

whosoever therefore will be a friend of the world is the enemy of God; whoever is in league with the one must be an enemy to the other; God and mammon cannot be loved and served by the same persons, at the same time; the one will be loved, and the other hated; the one will be attended to, and the other neglected: this may be known both from reason and from Scripture, particularly from Matthew 6:24.

{3} Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.

(3) Another reason why such unbridled lusts and pleasures are utterly to be condemned, that is, because he who gives himself to the world divorces himself from God, and breaks the band of that holy and spiritual marriage.

Jam 4:4. μοιχαλίδες] The Rec. μοιχοὶ καὶ μοιχαλίδες has not only the most important authorities against it, but is also easily explained, because the term was taken in its literal sense, which is expressly done by Augusti, Jachmann, and Winer. The context, however, proves that the literal meaning is not here to be retained. If the idea is used in a figurative sense, according to the view which prevails in Psalm 73:27 (Isaiah 57:3 ff.; Ezekiel 23:27), Hosea 2:2; Hosea 2:4, and other passages of the O. T. (comp. also Matthew 12:39; Matthew 16:4; as also 2 Corinthians 11:2; Revelation 2:22), and as the context requires, then every reason for a distinction of sex ceases. Theile, Lange, Brückner have therefore correctly declared for the reading μοιχαλίδες. Theile’s opinion: non minus recte singuli homines scorta dicuntur, quam totum genus atque universa aliqua gens scortum, is so far inappropriate, as the expression μοιχαλίδες used “of individuals in the church of God is certainly singular” (Wieseler); it is here to be referred not to individuals, but to the churches to whom James writes (not “the Jewish factions into which Judaism was sundered,” Lange); so also Brückner. These, according to the conduct described by James, had fallen away from God, and therefore James, full of moral indignation, addresses them with these certainly severe words.

οὐκ οἴδατε, ὅτι] points the readers to their own conduct.

ἡ φιλία τοῦ κόσμου] By κόσμος expositors understand either worldly goods (Pott, Gebser, Hottinger, Schneckenburger, Theile, Wiesinger) or worldly desires (Didymus, Laurentius), or both of these together (de Wette, Stier); and by ἡ φιλία τοῦ κόσμου, the inclination of the heart diverted toward worldly things. But it is more correct to take κόσμος in the same sense as in chap. Jam 1:27 (see explanation of that passage), and to understand ἡ φιλία τοῦ κόσμου of reciprocal friendship; yet so that active conduct toward the world here predominates. The Christian who aims at worldly glory conforms himself (contrary to the admonition in Romans 12:2) to the world, attaching himself to its pursuits, and is thus inclined to it with his heart, his endeavour at the same time being to be esteemed and not despised by the world. The explanation of Piscator: amicitia cum impiis, is in essentials correct. The term φιλία (ἅπ. λεγ. in N. T.) does not suit the usual explanation.[194]

ἜΧΘΡΑ ΤΟῦ ΘΕΟῦ] expresses as ΦΙΛΊΑ ΤΟῦ ΚΌΣΜΟΥ a reciprocal relation; yet here also the active reference predominates, on account of which most expositors explain it directly by ἜΧΘΡΑ ΕἸς ΘΕΌΝ (Romans 8:7), although Pott gives also the explanation: ad ejusmodi agendi rationem nos abripit, quae Deo displicet, nosque privat amore divino. Lachmann, following the translation of the Vulgate: inimica, has adopted the reading ἐχθρὰ, by which, however, the peculiar force which consists in the opposition of the two substantives is removed.

From the judgment here expressed concerning the ΦΙΛΊΑ ΤΟῦ ΚΌΣΜΟΥ, James infers the sentiment that follows: ΟὖΝ, therefore.

ὃς ἂν οὖν βουληθῇ κ.τ.λ.] By the usual explanation of ΦΙΛΊΑ Τ. ΚΌΣΜΟΝ, and of the corresponding ΦΊΛΟς ΤΟῦ ΚΌΣΜΟΥ, ΒΟΥΛΗΘῇ is at all events disconcerting. Whilst some expositors urge that by it designed and conscious intention is designated (Baumgarten), and others oppose it to the actual deed,[195] and find the idea expressed that even the simple inclination to the love of the world (de Wette: “whosoever has perchance willed to love the world”) effects ἔχθρα τοῦ Θεοῦ,[196] Schneckenburger, on the contrary, says: verbi ΒΟΥΛΗΘῇ cave premas vim. With each of these explanations the expression retains something strange, which also is not removed by distinguishing, with Lange, the “formal” and the “material intention,” and understanding ΒΟΥΛΗΘῇ only of the latter. But it is different as soon as ΚΌΣΜΟς is considered not as an aggregate of things but of persons, since then ΦΙΛΊΑ, as above remarked, consists in a reciprocity. The meaning is: Whosoever, although a Christian, giving himself up to the pursuits of the world, will live in friendship with it, and thus will be not despised but esteemed and loved by it, has directed to it his wish (βουληθῇ)[197]—he (thereby) is constituted an enemy of God; ἐχθρὸς τοῦ Θεοῦ] is likewise used in the sense of reciprocal relation, although here the passive meaning predominates.

ΚΑΘΊΣΤΑΤΑΙ] has here the same meaning as in chap. Jam 3:6 (so also Lange); it is generally rendered incorrectly = ἘΣΤΙ; inaccurately by Theile = fit, sistitur; by Schneckenburger = stands there as; by Bouman = constituitur divino in judicio.

[194] According to Lange, the friendship with the world consisted “in the chiliastic desire of the enjoyment of a worldly glory which was only coloured with hierarchical piety.”

[195] Laurentius states this opposition in the most definite terms: non si tantum est inimicus Dei, qui est ipso opere amicus mundi, sed etiam ille, qui cum non possit, vult tamen … et sic voluntate implet, quod ipso opere non potest.

[196] Similarly also Wiesinger: “James brings under the same judgment not only the decided and expressed love to the world, but even the inclination to step into such a relation to the world.”

[197] In essentials Estius correctly says: Terribilis valde sententia adversus cos qui suas actiones et studia componunt ad gratiam humanam. Hoc enim vere est esse amicum hujus seculi.

Jam 4:4. μοιχαλίδες: the weight of evidence is strongly in favour of this reading as against μοιχοὶ καὶ μοιχαλίδες. The depraved state of morals to which the whole section bears witness must in part at least have been due to the wickedness and co-operation of the women, so that there is nothing strange in their being specifically mentioned in connection with that form of sin with which they would be more particularly associated.—οὐκ οἴδατεκαθίσταται: what seems to be in the mind of the writer is John 15:18 ff.… εἰ ἐκ τοῦ κόσμου ἦτε, ὁ κόσμος ἂν τὸ ἴδιον ἐφίλει· ὅτι δὲ ἐκ τοῦ κόσμος ἂυ οὐκ ἐστέ, ἀλλʼ ἐγὼ ἐξελεξάμην ὑμᾶς ἐκ τοῦ κόσμου, διὰ τοῦτο μισεῖ ὑμᾶς ὁ κόσμος …—καθίσταται: “is constituted”; cf. the Vulgate constituitur.

4. Ye adulterers and adulteresses …] The better MSS. give ye adulteresses only. The use of the feminine alone in this connexion, where the persons referred to are primarily men, is at first startling. It has a partial parallel in our Lord’s words “an evil and adulterous generation” (Matthew 12:39), but it finds its best explanation in the thought, not without its bearing on what follows, that the soul’s unfaithfulness towards God is like that of a wife towards her husband. It is as though St James said “Ye adulterous souls.” There is, it may be, in the use of such a term, a touch of indignant scorn not unlike that in Homer, Ἀχαιΐδες, οὐκετ' Ἀχαιοί. “Women, not men of Achæa” (Il. ii. 235), or Virgil’s “O vere Phrygiæ, neque enim Phryges” (Æn. ix. 617). In this subserviency to pleasures, St James sees that which, though united with crimes of violence, is yet essentially effeminate.

the friendship of the world is enmity with God?] Once more we have a distinct echo from the Sermon of the Mount (Matthew 6:24; Luke 16:13). Here, also, as in chap. James 1:8, stress is laid on the fact that the neutrality of a divided allegiance is impossible. In that warfare, therefore, we must choose our side. We take it, even if we think that we do not choose it.

whosoever therefore will be a friend of the world …] Literally, Whosoever wishes to be a friend. The inference is not a mere repetition, but lays stress on the fact that the mere wish and inclination to be on one side involves, ipso facto, antagonism to the other.

Jam 4:4. Μοιχοὶ καὶ μοιχάλιδες, ye adulterers and adulteresses) Men and women are involved in such a war, and break the promise which they have made to God.—ἡ φιλία τοῦ κόσμου, the friendship of this world) The way of the world is pleasure, Jam 4:3.—ἔχθρα, enmity) 1 John 2:15. Ἐχθρά (the adjective, hostile) is the reading of Steph. ï. Lat. I have passed this by, as it injures the sense: for ἔχθρα and φιλιά (hatred and friendship) are opposed to each other.[50]—Ὅς ἊΝ ΟὖΝ, whosoever therefore) In this second clause, something is added over and above to the former sentence, by the introduction of the words βουληθῇ, shall wish, and καθίσταται, becomes.—ἐχθρὸς, an enemy) who will obtain nothing by prayer.—καθίσταται) a middle verb, that is, renders himself.

[50] Lachm. with Vulg. accents it ἐχθρά, inimical. But Tisch., with G and many versions, ἔχθρα.—E.

Verse 4. - Ye adulterers and adulteresses. Omit μοιχοὶ καί, with א, A, B. The Vulgate has simply adulteri; the Old Latin (ff), fornicatores. Similarly the Syriae. Very strange is this sudden exclamation, "ye adulteresses!" and very difficult to explain. The same word (μοιχαλίς) is used as a feminine adjective by our Lord in the expression, "an evil and adulterous generation" (Matthew 12:39; Matthew 16:4; Mark 8:38); and in this possibly lies the explanation of St. James's use of the term. More probably, however, it should be accounted for as a reminiscence of Ezekiel 23:45, where we read of Samaria and Jerusalem under the titles of Aholah and Aholibah: "The righteous men, they shall judge them after the manner of adulteresses, and after the manner of women that shed blood; because they are adulteresses, and blood is in their hands." It is remarkable too that in Malachi 3:5 the LXX. has μοιχαλίδες, although the Hebrew has the masculine, and men are evidently referred to. If, then, in the Old Testament the Jewish communities were personified as adulteresses, it is not unnatural for St. James to transfer the epithet to those Judaeo-Christian communities to which he was writing; and the word should probably be taken, just as in the Old Testament, of spiritual fornication, i.e. apostasy from God, shown in this case, not by actual idolatry, but by that "friendship of the world" which is "enmity with God," and by "covetousness which is idolatry." Φιλία. The word occurs here only in the New Testament. With the thought of this verse, compare our Lord's words in John 15:18, 19. James 4:4Ye adulterers (μοιχοὶ)

All the best texts omit.

Adulteresses (μοιχαλίδες)

The feminine term is the general designation of all whom James here rebukes. The apostate members of the church are figuratively regarded as unfaithful spouses; according to the common Old-Testament figure, in which God is the bridegroom or husband to whom his people are wedded. See Jeremiah 3; Hosea 2, Hosea 3:1-5, 4; Isaiah 54:5; Isaiah 62:4, Isaiah 62:5. Also, Matthew 12:39; 2 Corinthians 11:2; Revelation 19:7; Revelation 21:9.

Will be (βουληθῇ εἶναι)

More correctly, as Rev., would be. Lit., may have been minded to be.

Is the enemy (καθίσταται)

Thereby constitutes himself. Rev., maketh himself. See on James 3:6.

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