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.
4 Adulteri et adulterae, an nescitis quod amicitia mundi inimictia Dei est? qui ergo voluerit amicus esse mundi, inimicus Dei constituitur.
5 Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy?
5 An putatis quod frustra dicat scriptura? An ad invidiam concupiscit spiritus qui habitat in nobis?
6 But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble.
6 Quin majorem dat gratiam: —
4 Ye adulterers. I connect this verse with the foregoing verses: for he calls them adulterers, as I think, metaphorically; for they corrupted themselves with the vanities of this world, and alienated themselves from God; as though he had said, that they had become degenerated, or were become bastards. We know how frequent, in Holy Scripture, is that marriage mentioned which God forms with us. He would have us, then, to be like a chaste virgin, as Paul says, (2 Corinthians 11:2.) This chastity is violated and corrupted by all impure affections towards the world. James, then, does not without reason compare the love of the world to adultery.
They, then, who take his words literally, do not sufficiently observe the context: for he goes on still to speak against the lusts of men, which lead away those entangled with the world from God, as it follows, —
The friendship of the world. He calls it the friendship of the world when men surrender themselves to the corruptions of the world, and become slaves to them. For such and so great is the disagreement between the world and God, that as much as any one inclines to the world, so much he alienates himself from God. Hence the Scripture bids us often to renounce the world, if we wish to serve God.
5 Do ye think. He seems to adduce from Scripture the next following sentence. Hence interpreters toil much, because none such, at least none exactly alike, is found in Scripture. But nothing hinders the reference to be made to what has been already said, that is, that the friendship of the world is adverse to God. Moreover; it has been rightly said, that this is a truth which occurs everywhere in Scripture. And that he has omitted the pronoun, which would have rendered the sentence clearer, is not to be wondered at, for, as it is evident, he is everywhere very concise.
The Spirit, or, Does the Spirit? Some think that the soul of man is meant, and therefore read the sentence affirmatively, and according to this meaning, — that the spirit of man, as it is malignant, is so infected with envy, that it has ever a mixture of it. They, however, think better who regard the Spirit of God as intended; for it is he that is given to dwell in us.  I then take the Spirit as that of God, and read the sentence as a question; for it was his object to prove, that because they envied they were not ruled by the Spirit of God; because he teaches the faithful otherwise; and this he confirms in the next verse, by adding that he giveth more grace
For it is an argument arising from what is contrary. Envy is a proof or sign of malignity; but the Spirit of God proves himself to be bountiful by the affluence of his blessings. There is then nothing more repugnant to his nature than envy. In short, James denies that the Spirit of God rules where depraved lusts prevail, which excite to mutual contention; because it is peculiarly the office of the Spirit to enrich men more and more continually with new gifts.
I will not stop to refute other explanations. Some give this meaning that the Spirit lusteth against envy; which is too harsh and forced. Then they say that God gives more grace to conquer and subdue lust. But the meaning I have given is more suitable and simple, — that he restores us by his bounty from the power of malignant emulation. The continuative particle de is to be taken adversatively, for alla or alla ge; so have I rendered it quin, but.
 There are wagon-loads of interpretations, says Erasmus, on this passage. The one given by Calvin, and adopted by Whitby, Doddridge, Scholefield, and others, is the most satisfactory, and what alone enables us to see a meaning in the words, "more grace," in the following verse. The Spirit dwells in God's people, and he dwells there to give more or increasing grace, according to the tenor of what is said in Isaiah 57:15, where God is said to "dwell with him that is of a contrite and humble spirit," and for this purpose, "to revive the spirit of the humble," etc. 5, 6 "Do ye think that the scripture speaketh thus in vain? Doth the Spirit who dwells in us lust to envy? nay, but he giveth more (or increasing) grace: he therefore saith, God sets himself in array against the insolent, but gives grace to the humble." The humble are those who are made so by grace; but God promises to give them more grace, to perfect that which had begun.