[80] Dr. Hatch thinks that in both the Septuagint and the New Testament διάβολος, when used as a proper name, has "the general connotation of enmity, and without implying accusation, whether true or false." As an adjective it has its usual meaning of "slanderous" (1 Tim. iii. 11; 2 Tim. iii. 3; Titus ii. 3) (_Biblical Greek_ pp. 46, 47).
_SELF-ASSURANCE AND INVASION OF DIVINE PREROGATIVES INVOLVED IN PRESUMING UPON OUR FUTURE. THE DOCTRINE OF PROBABILISM._
"Go to now, ye that say, To-day or to-morrow we will go into this city, and spend a year there, and trade, and get gain: whereas ye know not what shall be on the morrow. What is your life? For ye are a vapour, that appeareth for a little time, and then vanisheth away. For that ye ought to say, If the Lord will, we shall both live, and do this or that. But now ye glory in your vauntings: all such glorying is evil. To him therefore that knoweth to do good, and doeth it not, to him it is sin."--ST. JAMES iv. 13-17.
Worldliness and want of humility are the two kindred subjects which form the groundwork of this portion of the Epistle. This fourth chapter falls into three main divisions, of which the third and last is before us; and these two subjects underlie all three. In the first the arrogant grasping after the pleasures, honours, and riches of the world, in preference to the love of God, is condemned. In the second the arrogant judging of others in defiance of the Divine law of charity is forbidden. In the third arrogant trust in the security of human undertakings, without consideration of God's will, is denounced. The transition from the false confidence which leads men to judge others with a light heart, to the false confidence which leads men to account the future as their own, is easily made; and thus once more, while we seem to be abruptly passing to a fresh topic, we are really moving quite naturally from one branch of the main subject to another. The assurance which finds plenty of time for censuring others, but little or none for censuring self, is closely akin to the assurance which counts on having plenty of time for all its schemes, without thought of death or of the Divine decrees. This, then, is the subject before us--presumptuous security as to future undertakings. The future is God's, not ours, just as to judge mankind belongs to Him, and not to us. Therefore to think and speak of the future as if we had the power to control it is as presumptuous as to think and speak of our fellow-men as if we had the power to judge them. In both cases we assume a knowledge and an authority which we do not possess.
"Go to now" (ἄγε νῦω) is a vigorous form of address, which occurs nowhere in the New Testament, excepting here and at the beginning of the next section. Although originally an imperative singular, it has become so completely an adverb that it can be used, as here, when a number of persons are addressed. It serves to attract attention. Those who think that they can acquit themselves of the charge of censoriousness have yet another form of presumptuous confidence to consider. The parable of the Rich Fool, who said to his soul, "Soul, thou hast much good laid up for many years; take thine ease, eat, drink, and be merry" (Luke xii. 19), should be compared with this exhortation. And it is remarkable that it was just after our Lord had refused to be made a judge over two contending brothers that He spoke the parable of the Rich Fool.
There is no special emphasis on "ye that _say_," as if the meaning were, "ye who not only have these presumptuous thoughts, but dare to utter them." In the previous section giving utterance to unfavourable judgments about one's neighbours is evidently worse than merely thinking them, and is a great aggravation of the sin; but here thinking and saying are much the same. The presumptuous people look far ahead, think every step in the plan quite secure, and speak accordingly. To-day and to-morrow are quite safe. The journey to the proposed city is quite safe. That they will spend a year there is regarded as certain, and that they will be able to spend it as they please, viz. in trading. Lastly, they have no doubts as to the success of the whole enterprise; they will "get gain." All this is thought of and spoken of as being entirely within their own control. They have only to decide on doing it, and the whole will be done. That there is a Providence which needs to be considered is entirely left out of sight. That not even their own lives can be counted on for a single day is a fact that is equally ignored.