INTRO
It was stated in a former chapter that there are places in this Epistle in which St. James seems to go beyond the precise circle of readers addressed in the opening words, and to glance at the whole Jewish nation, whether outside Palestine or not, and whether Christian or not. These more comprehensive addresses are more frequent in the second half of the Epistle than in the first, and one is inclined to believe that the passage before us is one of them. In that case we may believe that the bitter contentions which divided Pharisees, Sadducees, Herodians, Essenes, Zealots, and Samaritans from one another are included in the wars and fightings, as well as the quarrels which disgraced Christian Jews. In any case we see that the Jews who had entered the Christian Church had brought with them that contentious spirit which was one of their national characteristics. (EBC)
The NT offers modern readers a window into the diversity and divisiveness of the early church. 1) The book of Romans reveals tensions between believing Jewish and believing Gentile leadership in the Roman Church. 2) The book of 1 Corinthians reveals the party spirit in the Corinthian Church. 3) Colossians reveals the struggle with Gnosticism (cf. Col. 2:14-26). 4) Here James reveals the internal struggle of lust and the external struggle of criticism and judgmentalism among the Jewish Christian congregations of the Greco-Roman world. (Utley)
Have you ever heard of the “War of the Whiskers” or the “War of the Oaken Bucket”? How about the “War of Jenkins’ Ear”? These were actual wars fought between nations, and you can read about them in most history books. ¶ War is a fact of life, in spite of treaties, world peace organizations, and the threat of atomic bombs. Not only are there wars between nations, but there are wars of one kind or another on almost every level of life—even “gas wars” among filling station operators! ¶ James discussed this important theme of war in this paragraph, and he explained that there are three wars going on in the world. He also told how these wars could be stopped. (Wiersbe)
When we look at human society we so often see a seething mass of hatred and strife. Philo writes, “Consider the continual war which prevails among men even in times of peace, and which exists not only between nations and countries and cities, but also between private houses, or, I might rather say, is present with every individual man; observe the unspeakable raging storm in men’s souls that is excited by the violent rush of the affairs of life; and you may well wonder whether anyone can enjoy tranquility in such a storm, and maintain calm amidst the surge of this billowing sea.” (Barclay)
The sudden transition from the subject of peace to the opposite is deliberate. Its object is to startle and awaken the consciences of those who are addressed. The wisdom from below produces bitter jealousy and faction; the wisdom from above produces gentleness and peace. (EBC)
4:1-2
“in your members” Our physical bodies are not evil, nor are they the source of evil (Greek thought), but they are the battle ground of evil (cf. Rom. 6:12-14). This was a major ontological difference between Greek philosophy and biblical Christianity. ¶ It is just possible the “members” may refer to the body of Christ, the Church. It is uncertain whether the warning is - internal (fallen nature) - external (problem in the church) - both. (Utley)
Surely brethren should live together in love and harmony, yet often they do not. Lot caused a quarrel with his uncle Abraham (Gen. 13). Absalom created a war for his father David (2 Sam. 13—18). Even the disciples created problems for the Lord when they argued over who was the greatest in the kingdom (Luke 9:46–48). ¶ When you examine some of the early churches, you discover that they had their share of disagreements. The members of the Corinthian church were competing with each other in the public meetings, and even suing each other in court (1 Cor. 6:1–8; 14:23–40). The Galatian believers were “biting and devouring” one another (Gal. 5:15). Paul had to admonish the Ephesians to cultivate spiritual unity (Eph. 4:1–16), and even his beloved church at Philippi had problems: two women could not get along with each other (Phil. 4:1–3). (Wiersbe)
“murder” In his second edition of the Greek New Testament (A.D. 1519), Erasmus changed the Greek word to “envy.” They are similar and the cognate NOUNS formed from these VERBS “murder” and “envy” are confused in the Greek manuscript variations of 1 Pet. 2:1. This solution to the problem of James 4:2 has been adopted by Luther and the modern translations by Moffatt and Phillips and the New International Commentary. There is no Greek manuscript support for this emendation in James! ¶ The term may be used in the sense of “hate,” like Matt. 5:21-26, as a means of comparison. James often alludes to Jesus’ teachings in Matthew’s Sermon on the Mount (cf. Matthew 5-7). (Utley)
From whence come wars and fightings among you? St. James saw in the Spirit the bloody and cruel wars which would rise among christian powers, much the same as among the heathen. He had a clear conviction that the cause of wars is uniformly the same, namely, evil concupiscence, pride, avarice, revenge. The prophet Isaiah assigns the same reason for all wars, the pride of the human heart, Judah envying Ephraim, and Ephraim vexing Judah. Isaiah 11:13. He also adds the promise, that all this envy and contention shall subside in the peaceful reign of righteousness and truth. (Sutcliffe)
And in this life, it would seem, we shall make the nearest approach to knowledge if we have no communication or fellowship whatever with the body, beyond what necessity compels, and are not filled with its nature, but remain pure from its taint, until God Himself shall set us free. And in this way shall we be pure, being delivered from the foolishness of the body, and shall be with other like souls, and shall know of ourselves all that is clear and cloudless, and that is perhaps all one with the truth." (EBC)
4:3
“ask” Un-Christlike motives and lack of prayer are two reasons why Christians often experience unfruitful lives. Often we use prayer as an attempt to obtain our will, not God’s. In this attitude the worst thing that God could do for us would be to answer our self-centered prayers! ¶ Prayer is a powerful weapon in Christians’ battles against evil (cf. Eph. 6:18-19). I believe that the sovereign God has chosen to limit Himself to the appropriate prayers of His children. Believing, Christ-like prayer affects God, us, and situations. Oh, the tragedy of a prayerless Christian! Oh, the tragedy of a proof-texted promise out of context (cf. Matt. 7:7-11). (Utley)
Ye ask for evil purposes, that ye may aggrandize your families; but providence sees it best to keep you poor, and to visit you with afflictions, that you may profit by his visitations. (Sutcliffe)
4:4
4:4 “adulteresses” This is a FEMININE form. This could refer to (1) literal adultery, (2) but it is probably OT imagery for spiritual adultery (examples: Ps. 73:27; Isa. 54:4-8; Jer. 3:20; Hos. 9:1; Matt. 12:39; 16:4). The KJV adds “and adulterers” because the translators understood the term literally, but this is not found in the most ancient uncial manuscripts (א*, A, B) or the Vulgate (Latin), Peshitta (Syriac), or Coptic (Egyptian) versions. It is found in a later corrected copy of Sinaiticus (אc) and many later Greek manuscripts (mostly minuscules). The UBS4 gives the shorter reading an “A” rating (certain). (Utley)
4:5
The meaning of “jealously desires” is uncertain God yearns for His Spirit to guide believers’ lives to worship Him and Him alone (Exod. 34:14; Deut. 4:24; 6:14-15; Rom. 8:26-27). [1] This would mean a positive connotation—“zealous” or “jealous” and a capital “s” Spirit. [2] mankind’s fallen nature yearns for worldly pleasures (cf. Rom. 8:1-8). This would mean a negative connotation—“envy” and a small “s” spirit. ¶ The verse may refer to [1] God’s jealous love for believers’ complete allegiance to Him[, or 2] mankind’s total corruption (James 4:5), but God’s grace (James 4:6, cf. TEV). (Utley)
4:6
“But He gives a greater grace” In respect to mankind’s sin problem, which seems to interpret James 4:5 in a negative sense, God gives even more grace (cf. Rom. 5:20-21). This phrase should not be turned into an item of systematic theology, but a literary emphasis! (Utley)
God has set a high standard of wholehearted love and devotion for His people, but He gives grace that is greater than His rigorous demand. Proverbs 3:34, quoted here, reminds us that God opposes the proud: those who pursue their own pleasures. But He gives grace to the humble: those who put God’s desires first in their lives. He gives grace (help) to withstand the onslaughts of the flesh within and the world without. (Constable)
4:7
“Submit therefore to God” This is an AORIST PASSIVE IMPERATIVE, which begins a series of AORIST IMPERATIVES which denote urgency. This is a military term which means “to align oneself under authority” (cf. Eph. 5:21; 1 Pet. 2:13). Notice the twin aspects of 1. submission (to God) 2. resistance (to evil). ¶ The first VERBAL form (AORIST PASSIVE IMPERATIVE) implies that believers must allow God to enable them to submit (PASSIVE) to His will. (I must mention here that the PASSIVE VOICE was replacing the MIDDLE VOICE in Koine Greek. This text and James 4:10 and 5:19 may be explained by this grammatical transition). ¶ The second VERBAL form (AORIST ACTIVE IMPERATIVE) implies that the believer must combine God’s work with active participation—resist the devil in a complete way! (Utley)
4:8
St. James, on the contrary, exhorts us to cut ourselves off, not from the body, but from friendship with the world. If we resist the Evil One, who tempts us through our ferocious lusts, he will flee from us. God will give us the grace we need, if we pray for that rather than for pleasures. (EBC)
4:12
“One who is able to save and to destroy” This phrase is often used of God the Father (cf. Matt. 10:28; Luke 12:4-5). In the OT all causality is attributed to YHWH. (Utley)
NOTE: These are helpful resources below. However, you are responsible for proper interpretation of the Bible. You must not relinquish your responsibility to any commentator. Therefore, one must use much caution in using the resources cited below. More mistakes are made the more humans speak and write. This author has not read everything published from the cited authors’ work. Therefore, authors may be quoted at times even though they may be heretical in some of their beliefs. This author is a true believer in “eat the chicken and spit out the bones.” One must use the Scriptures alone as the authority of all doctrine.
Please click here to access the web-page for all of the works cited–save those below under the “Other Works Cited” (if any). Most of the works cited on the web-page, correspond to the verses they are outlined with. In the case of background information and other general reference citations, one will find cited material with the Bible books the citations are associated with.
Scripture quotations [unless otherwise noted] are from The ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.
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