In all that follows we have still the judgment of unbridled nature, of will
in its different forms: contentions that arise from the lusts of the
natural heart; request made to God proceeding from the same source; the
desires of the flesh and of the mind developing themselves and finding
their sphere in the friendship of the world, which is thus enmity against
God. The nature of man covets enviously, is full of envy with regard to
others. But God gives more grace: there is counteracting power, if one is
content to be little and humble, to be as nothing in the world. The grace
and favour of God are with such an one; for He resists the proud and gives
grace to the humble. Upon this, the apostle unfolds the action of a soul
directed by the Spirit of God, in the midst of the unbelieving and selfish
multitude with whom it was associated. (V 6-10) For he still supposes the
believers whom he addressed to be in connection with the law. If they spoke
evil of their brother, to whom the law gave a place before God, they spoke
evil of the law, [see note #1] according to which his value was so great.
Judgment belonged to God, who had given the law, and who would vindicate
His own authority as well as grant deliverance and salvation.
Verses 13-16. The same self-will and forgetfulness of God are blamed, the
false confidence that flows from reckoning upon being able to do as one
pleases-the absence of dependence on God. Verse 17 is a general conclusion,
founded on the principle already suggested (chapter 3:1) , and on that
which is said with regard to faith. The knowledge of good, without its
practice, causes even the absence of the work which one could have
performed to be a positive sin. The action of the new man is absent, that
of the old man is present; for the good is before our eyes- we know what we
ought to do, and do not choose to do it; there is no inclination to do
it-we will not do it.
