Verse 4. Ye adulterers and adultresses. These words are frequently used to denote those who are faithless towards God, and are frequently applied to those who forsake God for idols, Ho 3:1; Isa 57:3,7;

Ezekiel chapters 16 and 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 towards God,'

Know ye not that the friendship of the world. Compare 1 Jo 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 Joh 12:31; 1 Co 1:20; 1 Co 3:19; Ga 4:3; Col 2:8.

The "friendship of the world," (filia 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 t hose 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 Barnes on "Ro 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 honour 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" (boulhyh) 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 rotaries, 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 any one, 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 endeavour 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 Barnes on "Php 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.

{a} "friendship of the world" 1 Jo 2:15