James 4:1
Verse
Context
Sermons
Warren Wiersbe
C.H. Spurgeon
Esther Ibanga
Greg Frizzell
Jim Graham
Kay SmithJohn W. BramhallSummary
Commentary
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
From whence come wars and fightings - About the time in which St. James wrote, whether we follow the earlier or the later date of this epistle, we find, according to the accounts given by Josephus, Bell. Jud. lib. ii. c. 17, etc., that the Jews, under pretense of defending their religion, and procuring that liberty to which they believed themselves entitled, made various insurrections in Judea against the Romans, which occasioned much bloodshed and misery to their nation. The factions also, into which the Jews were split, had violent contentions among themselves, in which they massacred and plundered each other. In the provinces, likewise, the Jews became very turbulent; particularly in Alexandria, and different other parts of Egypt, of Syria, and other places, where they made war against the heathens, killing many, and being massacred in their turn. They were led to these outrages by the opinion that they were bound by their law to extirpate idolatry, and to kill all those who would not become proselytes to Judaism. These are probably the wars and fightings to which St. James alludes; and which they undertook rather from a principle of covetousness than from any sincere desire to convert the heathen. See Macknight. Come they not hence - of your lusts - This was the principle from which these Jewish contentions and predatory wars proceeded, and the principle from which all the wars that have afflicted and desolated the world have proceeded. One nation or king covets another's territory or property; and, as conquest is supposed to give right to all the possessions gained by it, they kill, slay, burn, and destroy, till one is overcome or exhausted, and then the other makes his own terms; or, several neighboring potentates fall upon one that is weak; and, after murdering one half of the people, partition among themselves the fallen king's territory; just as the Austrians, Prussians, and Russians have done with the kingdom of Poland! - a stain upon their justice and policy which no lapse of time can ever wash out. These wars and fightings could not be attributed to the Christians in that time; for, howsoever fallen or degenerate, they had no power to raise contentions; and no political consequence to enable them to resist their enemies by the edge of the sword, or resistance of any kind.
John Gill Bible Commentary
From whence come wars and fightings among you?.... Which are to be understood, not of public and national wars, such as might be between the Jews and other nations at this time; for the apostle is not writing to the Jews in Judea, as a nation, or body politic, but to the twelve tribes scattered abroad, and to such of them as were Christians; nor were Christians in general as yet increased, and become such large bodies, or were whole nations become Christians, and much less at war one against another, which has been the case since; and which, when it is, generally speaking arises from a lust after an increase of power; from the pride and ambitious views of men, and their envy at the happiness of other princes and states: nor do these design theological debates and disputes, or contentions about religious principles; but rather lawsuits, commenced before Heathen magistrates, by the rich, to the oppression of the poor; see Jam 2:6 though it seems best of all to interpret them of those stirs and bustlings, strifes, contentions, and quarrels, about honours and riches; endeavouring to get them by unlawful methods, at least at the expense of their own peace, and that of others: come they not hence, even of your lusts that war in your members? as pride, envy, covetousness, ambition, &c. which, like so many soldiers, are stationed and quartered in the members of the body, and war against the soul; for in the believer, or converted man, however, there is as it were two armies; a law in the members, warring against the law of the mind; the flesh against the Spirit, and the Spirit against the flesh; and from this inward war arise external ones; or at least from the corruption of nature, which militates against all that is good, all quarrels and contentions, whether public or private, of a greater or lesser nature, and consequence, spring.
Matthew Henry Bible Commentary
The former chapter speaks of envying one another, as the great spring of strifes and contentions; this chapter speaks of a lust after worldly things, and a setting too great a value upon worldly pleasures and friendships, as that which carried their divisions to a shameful height. I. The apostle here reproves the Jewish Christians for their wars, and for their lusts as the cause of them: Whence come wars and fightings among you? Come they not hence, even of your lusts that war in your members, Jam 4:1. The Jews were a very seditious people, and had therefore frequent wars with the Romans; and they were a very quarrelsome divided people, often fighting among themselves; and many of those corrupt Christians against whose errors and vices this epistle was written seem to have fallen in with the common quarrels. Hereupon, our apostle informs them that the origin of their wars and fightings was not (as they pretended) a true zeal for their country, and for the honour of God, but that their prevailing lusts were the cause of all. Observe hence, What is sheltered and shrouded under a specious pretence of zeal for God and religion often comes from men's pride, malice, covetousness, ambition, and revenge. The Jews had many struggles with the Roman power before they ere entirely destroyed. They often unnecessarily embroiled themselves, and then fell into parties and factions about the different methods of managing their wars with their common enemies; and hence it came to pass that, when their cause might be supposed good, yet their engaging in it and their management of it came from a bad principle. Their worldly and fleshly lusts raised and managed their wars and fightings; but one would think here is enough said to subdue those lusts; for, 1. They make a war within as well as fightings without. Impetuous passions and desires first war in their members, and then raise feuds in their nation. There is war between conscience and corruption, and there is war also between one corruption and another, and from these contentions in themselves arose their quarrels with each other. Apply this to private cases, and may we not then say of fightings and strifes among relations and neighbours they come from those lusts which war in the members? From lust of power and dominion, lust of pleasure, or lust of riches, from some one or more of these lusts arise all the broils and contentions that are in the world; and, since all wars and fightings come from the corruptions of our own hearts, it is therefore the right method for the cure of contention to lay the axe to the root, and mortify those lusts that war in the members. 2. It should kill these lusts to think of their disappointment: "You lust, and have not; you kill, and desire to have, and cannot obtain, Jam 4:2. You covet great things for yourselves, and you think to obtain them by your victories over the Romans or by suppressing this and the other party among yourselves. You think you shall secure great pleasures and happiness to yourselves, by overthrowing every thing which thwarts your eager wishes; but, alas! you are losing your labour and your blood, while you kill one another with such views as these." Inordinate desires are either totally disappointed, or they are not to be appeased and satisfied by obtaining the things desired. The words here rendered cannot obtain signify cannot gain the happiness sought after. Note hence, Worldly and fleshly lusts are the distemper which will not allow of contentment or satisfaction in the mind. 3. Sinful desires and affections generally exclude prayer, and the working of our desires towards God: "You fight and war, yet you have not, because you ask not. You fight, and do not succeed, because you do not pray you do not consult God in your undertakings, whether he will allow of them or not; and you do not commit your way to him, and make known your requests to him, but follow your own corrupt views and inclinations: therefore you meet with continual disappointments;" or else. 4. "Your lusts spoil your prayers, and make them an abomination to God, whenever you put them up to him, v. 3. You ask, and receive not, because you ask amiss, that you may consume it upon your lusts." As if it had been said, "Though perhaps you may sometimes pray for success against your enemies, yet it is not your aim to improve the advantages you gain, so as to promote true piety and religion either in yourselves or others; but pride, vanity, luxury, and sensuality, are what you would serve by your successes, and by your very prayers. You want to live in great power and plenty, in voluptuousness and a sensual prosperity; and thus you disgrace devotion and dishonour God by such gross and base ends; and therefore your prayers are rejected." Let us learn hence, in the management of all our worldly affairs, and in our prayers to God for success in them, to see that our ends be right. When men follow their worldly business (suppose them tradesmen or husbandmen), and ask of God prosperity, but do not receive what they ask for, it is because they ask with wrong aims and intentions. They ask God to give them success in their callings or undertakings; not that they may glorify their heavenly Father and do good with what they have, but that they may consume it upon their lusts - that they may be enabled to eat better meat, and drink better drink, and wear better clothes, and so gratify their pride, vanity, and voluptuousness. But, if we thus seek the things of this world, it is just in God to deny them; whereas, if we seek any thing that we may serve God with it, we may expect he will either give us what we seek or give us hearts to be content without it, and give opportunities of serving and glorifying him some other way. Let us remember this, that when we speed not in our prayers it is because we ask amiss; either we do not ask for right ends or not in a right manner, not with faith or not with fervency: unbelieving and cold desires beg denials; and this we may be sure of, that, when our prayers are rather the language of our lusts than of our graces, they will return empty. II. We have fair warning to avoid all criminal friendships with this world: You adulterers and adulteresses, know you not that the friendship of the world is enmity with God? Jam 4:4. Worldly people are here called adulterers and adulteresses, because of their perfidiousness of God, while they give their best affections to the world. Covetousness is elsewhere called idolatry, and it is here called adultery; it is a forsaking of him to whom we are devoted and espoused, to cleave to other things; there is this brand put upon worldly-mindedness - that it is enmity to God. A man may have a competent portion of the good things of this life, and yet may keep himself in the love of God; but he who sets his heart upon the world, who places his happiness in it, and will conform himself to it, and do any thing rather than lose its friendship, he is an enemy to God; it is constructive treason and rebellion against God to set the world upon his throne in our hearts. Whosoever therefore is the friend of the world is the enemy of God. He who will act upon this principle, to keep the smiles of the world, and to have its continual friendship, cannot but show himself, in spirit, and in his actions too, an enemy to God. You cannot serve God and mammon, Mat 6:24. Hence arise wars and fightings, even from this adulterous idolatrous love of the world, and serving of it; for what peace can there be among men, so long as there is enmity towards God? or who can fight against God, and prosper? "Think seriously with yourselves what the spirit of the world is, and you will find that you cannot suit yourselves to it as friends, but it must occasion your being envious, and full of evil inclinations, as the generality of the world are. Do you think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy?" Jam 4:5. The account given in the holy scriptures of the hearts of men by nature is that their imagination is evil, only evil, and that continually, Gen 6:5. Natural corruption principally shows itself by envying, and there is a continual propensity to this. The spirit which naturally dwells in man is always producing one evil imagination or another, always emulating such as we see and converse with and seeking those things which are possessed and enjoyed by them. Now this way of the world, affecting pomp and pleasure, and falling into strifes and quarrels for the sake of these things, is the certain consequence of being friends to the world; for there is no friendship without a oneness of spirit, and therefore Christians, to avoid contentions, must avoid the friendship of the world, and must show that they are actuated by nobler principles and that a nobler spirit dwells in them; for, if we belong to God, he gives more grace than to live and act as the generality of the world do. The spirit of the world teaches men to be churls; God teaches them to be bountiful. The spirit of the world teaches us to lay up, or lay out, for ourselves, and according to our own fancies; God teaches us to be willing to communicate to the necessities and to the comfort of others, and so as to do good to all about us, according to our ability. The grace of God is contrary to the spirit of the world, and therefore the friendship of the world is to be avoided, if we pretend to be friends of God yea, the grace of God will correct and cure the spirit that naturally dwells in us; where he giveth grace, he giveth another spirit than that of the world. III. We are taught to observe the difference God makes between pride and humility. God resisteth the proud, but giveth grace unto the humble, Jam 4:6. This is represented as the language of scripture in the Old Testament; for so it is declared in the book of Psalms that God will save the afflicted people (if their spirits be suited to their condition), but will bring down high looks (Psa 18:27); and in the book of Proverbs it is said, He scorneth the scorners, and giveth grace unto the lowly, Pro 3:34. Two things are here to be observed: - 1. The disgrace cast upon the proud: God resists them; the original word, antitassetai, signifies, God's setting himself as in battle array against them; and can there be a greater disgrace than for God to proclaim a man a rebel, an enemy, a traitor to his crown and dignity, and to proceed against him as such? The proud resists God; in his understanding he resists the truths of God; in his will he resists the truths of God; in his will he resists the laws of God; in his passions he resists the providence of God; and therefore no wonder that God sets himself against the proud. Let proud spirits hear this and tremble - God resists them. Who can describe the wretched state of those who make God their enemy? He will certainly fill with same (sooner or later) the faces of such as have filled their hearts with pride. We should therefore resist pride in our hearts, if we would not have God to resist us. 2. The honour and help God gives to the humble. Grace, as opposed to disgrace, is honour; this God gives to the humble; and, where God gives grace to be humble, there he will give all other graces, and, as in the beginning of this sixth verse, he will give more grace. Wherever God gives true grace, he will give more; for to him that hath, and useth what he hath aright, more shall be given. He will especially give more grace to the humble, because they see their need of it, will pray for it and be thankful for it; and such shall have it. For this reason, IV. We are taught to submit ourselves entirely to God: Submit yourselves therefore to God. Resist the devil, and he will flee from you, Jam 4:7. Christians should forsake the friendship of the world, and watch against that envy and pride which they see prevailing in natural men, and should by grace learn to glory in their submissions to God. "Submit yourselves to him as subjects to their prince, in duty, and as one friend to another, in love and interest. Submit your understandings to the truths of God; submit your wills to the will of God, the will of his precept, the will of his providence." We are subjects, and as such must be submissive; not only through fear, but through love; not only for wrath, but also for conscience' sake. "Submit yourselves to God, as considering how many ways you are bound to this, and as considering what advantage you will gain by it; for God will not hurt you by his dominion over you, but will do you good." Now, as this subjection and submission to God are what the devil most industriously strives to hinder, so we ought with great care and steadiness to resist his suggestions. If he would represent a tame yielding to the will and providence of God as what will bring calamities, and expose to contempt and misery, we must resist these suggestions of fear. If he would represent submission to God as a hindrance to our outward ease, or worldly preferments, we must resist these suggestions of pride and sloth. If he would tempt us to lay any of our miseries, and crosses, and afflictions, to the charge of Providence, so that we might avoid them by following his directions instead of God's, we must resist these provocations to anger, not fretting ourselves in any wise to do evil. "Let not the devil, in these or the like attempts, prevail upon you; but resist him and he will flee from you." If we basely yield to temptations, the devil will continually follow us; but if we put on the whole armour of God, and stand it out against him, he will be gone from us. Resolution shuts and bolts the door against temptation. V. We are directed how to act towards God, in our becoming submissive to him, Jam 4:8-10. 1. Draw nigh to God. The heart that has rebelled must be brought to the foot of God; the spirit that was distant and estranged from a life of communion and converse with God must become acquainted with him: "Draw nigh to God, in his worship and institutions, and in every duty he requires of you." 2. Cleanse your hands. He who comes unto God must have clean hands. Paul therefore directs to lift up holy hands without wrath and doubting (Ti1 2:8), hands free from blood, and bribes, and every thing that is unjust or cruel, and free from every defilement of sin: he is not subject to God who is a servant of sin. The hands must be cleansed by faith, repentance, and reformation, or it will be in vain for us to draw nigh to God in prayer, or in any of the exercises of devotion. 3. The hearts of the double-minded must be purified. Those who halt between God and the world are here meant by the double-minded. To purify the heart is to be sincere, and to act upon this single aim and principle, rather to please God than to seek after any thing in this world: hypocrisy is heart-impurity; but those who submit themselves to God aright will purify their hearts as well as cleanse their hands. 4. Be afflicted, and mourn, and weep. "What afflictions God sends take them as he would have you, and by duly sensible of them. Be afflicted when afflictions are sent upon you, and do not despise them; or be afflicted in your sympathies with those who are so, and in laying to heart the calamities of the church of God. Mourn and weep for your own sins and the sins of others; times of contention and division are times to mourn in, and the sins that occasion wars and fightings should be mourned for. Let your laughter be turned to mourning and your joy to heaviness." This may be taken either as a prediction of sorrow or a prescription of seriousness. Let men think to set grief at defiance, yet God can bring it upon them; none laugh so heartily but he can turn their laughter into mourning; and this the unconcerned Christians James wrote to are threatened should be their case. They are therefore directed, before things come to the worst, to lay aside their vain mirth and their sensual pleasures, that they might indulge godly sorrow and penitential tears. 5. "Humble yourselves in the sight of the Lord. Let the inward acts of the would be suitable to all those outward expressions of grief, affliction, and sorrow, before mentioned." Humility of spirit is here required, as in the sight of him who looks principally at the spirits of men. "Let there be a thorough humiliation in bewailing every thing that is evil; let there be great humility in doing that which is good: Humble yourselves." VI. We have great encouragement to act thus towards God: He will draw nigh to those that draw nigh to him (Jam 4:8), and he will lift up those who humble themselves in his sight, Jam 4:10. Those that draw nigh to God in a way of duty shall find God drawing nigh to them in a way of mercy. Draw nigh to him in faith, and trust, and obedience, and he will draw nigh to you for your deliverance. If there be not a close communion between God and us, it is our fault, and not his. He shall lift up the humble. Thus much our Lord himself declared, He that shall humble himself shall be exalted, Mat 23:12. If we be truly penitent and humble under the marks of God's displeasure, we shall in a little time know the advantages of his favour; he will lift us up out of trouble, or he will lift us up in our spirits and comforts under trouble; he will lift us up to honour and safety in the world, or he will lift us up in our way to heaven, so as to raise our hearts and affections above the world. God will revive the spirit of the humble (Isa 57:15), He will hear the desire of the humble (Psa 10:17), and he will at last life them up to glory. Before honour is humility. The highest honour in heaven will be the reward of the greatest humility on earth.
Tyndale Open Study Notes
4:1 quarrels and fights (literally wars and battles): James uses military imagery to declare that their own evil desires at war within them were the immediate cause of the battles among church members. James uses the Greek word translated evil desires again in 4:3 (translated “pleasure”) to enclose the entire paragraph and indicate the source of conflict and unanswered prayer (Luke 8:14; Titus 3:3).
James 4:1
A Warning against Pride
1What causes conflicts and quarrels among you? Don’t they come from the passions at war within you?2You crave what you do not have; you kill and covet, but are unable to obtain it. You quarrel and fight. You do not have, because you do not ask.
- Scripture
- Sermons
- Commentary
Meet Your Psychiatrist: He Overcomes Your Fears
By Warren Wiersbe5.5K49:36MAT 6:33LUK 24:321CO 13:42TI 1:1JAS 4:1In this sermon, the preacher discusses the topic of fear and its consequences. He emphasizes that fear can tear people apart emotionally and spiritually, and that Satan uses fear to defeat Christians. However, he also highlights that the Holy Spirit can help believers overcome fear. The preacher then explains three basic truths that must be understood in order to experience victory over fear: the truth about fear itself, the truth about the Holy Spirit and how He helps overcome fear, and the truth about believers' responsibility to the Holy Spirit.
How Saints May Help the Devil
By C.H. Spurgeon2.5K48:40JAS 4:1In this sermon, the minister shares a personal testimony of a man who was deeply impressed by his sermon but later witnessed the minister's inconsistency and levity in his conversation. The man felt convicted and pleaded guilty for his own sins, praying for forgiveness. The minister then emphasizes the importance of consistency in one's faith and the potential harm that can be caused by being lukewarm or inconsistent in one's Christian walk. He urges the congregation to examine their own lives and not use the inconsistencies of others as an excuse to neglect their own relationship with God.
Don't Give Me What I Want O God
By Esther Ibanga1.5K51:56JAS 4:1In this sermon, the preacher discusses the difference between what we want and what we truly need. He starts by reading from the book of James, highlighting how our desires for pleasure can lead to conflicts and wars. The preacher emphasizes that God knows what is best for us and sometimes, giving us what we want can lead to negative consequences. He references the story of the Israelites asking for a king, despite God warning them of the hardships it would bring. The sermon encourages listeners to trust in God's wisdom and surrender their desires to Him.
Encounter With God - Session 2
By Greg Frizzell1.3K51:58Experiencing GodJER 29:11MAT 14:29ROM 8:281CO 10:132CO 12:9PHP 4:13JAS 4:1In this sermon, the speaker addresses a group of people who have made mistakes and are suffering as a result. He reassures them that God never forgets His people and loves them even when they mess up. However, there is a necessary step to experience restoration and fullness in their lives. The speaker emphasizes the importance of giving God more time and getting serious about addressing their shortcomings. He encourages the audience to adjust their schedules and allow God to search their hearts. The sermon references Jeremiah 29:11 and James 4a as passages that offer hope and guidance for those who have made mistakes.
Partnership in God
By Jim Graham83842:14JAS 4:1
This sermon emphasizes the importance of addressing and resolving conflicts within the church, focusing on the sources of conflict such as personal desires, prayer with wrong motives, misplaced priorities, and pride. It highlights the need to confront these issues, seek God's provision through grace, and take practical steps like submitting to God, resisting the devil, drawing near to God, repenting, purifying the heart, and humbling oneself before the Lord.
Pleasing God - Pt. 4
By Kay Smith82859:47Pleasing GodJAS 4:1In this sermon, the speaker discusses the importance of recognizing patterns in the word of God. They emphasize the need to trust in God and follow His teachings obediently. The speaker shares a personal experience of being a victim of malicious behavior and how God revealed a pattern of how to react in such situations. The sermon also highlights the competitive nature of the world and how it can lead to low self-esteem, but encourages listeners to find their worth in God rather than worldly standards.
James 03
By John W. Bramhall79459:39PSA 19:14JAS 1:5JAS 3:1JAS 3:14JAS 4:1In this sermon, the preacher focuses on the importance of true wisdom and seeking it from God. The sermon is based on the fourth chapter of James, which addresses practical Christian living. The preacher highlights the issue of carnal divisions and disputes among believers during the time of James. The sermon then delves into the power of the tongue, using illustrations such as the bit in a horse's mouth and the rudder of a ship to demonstrate its ability to direct. The sermon also discusses the destructive power of the tongue, comparing it to fire and animal life. Finally, the sermon explores the positive impact the tongue can have, using examples of a fountain and trees to illustrate its ability to bring blessing.
The Peacemaker
By Shane Idleman79350:52MAT 5:9JAS 4:1
This sermon emphasizes the importance of being a peacemaker, focusing on the need to overcome selfish desires that lead to conflicts. It highlights the significance of responding with gentleness, sharing contributions to conflicts, and restoring relationships gently. The message encourages seeking peace through humility, grace, and love, reflecting the character of God in resolving conflicts.
Pride Expressed by Self-Promotion & Self-Sufficiency
By Jamey P. Tucker74051:29PrideJAS 4:1In this sermon, the speaker emphasizes the brevity and temporary nature of life. He encourages the audience to consider their own mortality and to prioritize their commitment to God and serving Him. The speaker reminds both young and old that life is unpredictable and that they should not delay in living a life that matters. He references Psalm 39 and Psalm 90 to support his message and urges the audience to live with wisdom and purpose.
Give Me More, Give Me More - Part 1
By Steve Mays52834:47Christian LifeEXO 18:21MRK 7:21LUK 12:152CO 10:12JAS 4:1In this sermon, Pastor Steve Mays discusses the issue of coveting and its impact on society. He emphasizes that the greed and covetousness of individuals and nations are causing conflicts and divisions. Pastor Mays highlights the importance of a rediscovery of Jesus Christ and a transformation of the heart to overcome coveting. He also addresses the curse of coveting and the need for a cure, which involves aligning our desires with the things of God rather than worldly possessions.
Lord - What Are You Doing to Me
By Phil Beach Jr.2851:30Christian LifeServing GodHeart AttitudeDEU 8:1PHP 4:13COL 3:23JAS 4:1Phil Beach Jr. emphasizes the importance of doing everything heartily as unto the Lord, using Colossians 3:23 as a foundation. He explains that many conflicts in our lives stem from self-assertiveness and a failure to recognize that our actions should be motivated by a heart touched by God's grace. Beach illustrates this with a personal story about caring for his chickens, highlighting that even mundane tasks can glorify God if done with the right attitude. He encourages listeners to seek God's help in transforming their hearts and attitudes, leading to healing and restoration in their lives. Ultimately, he reminds us that our responses to life's challenges should reflect our commitment to serve God rather than ourselves.
Tested in the Wilderness Part Ii
By Phil Beach Jr.1159:50Self vs. GodSpiritual GrowthWildernessJAS 4:1Phil Beach Jr. emphasizes the spiritual crisis that arises when self-interest takes precedence over our relationship with God, using King David's story as a cautionary tale. He illustrates how David's moment of selfish desire led to dire consequences, not just for himself but for others as well. The sermon encourages believers to recognize their own tendencies towards self-centeredness and to seek God's help in overcoming these desires through the Holy Spirit. Beach Jr. stresses the importance of taking responsibility for one's actions and the necessity of God's love to transform our hearts and guide our decisions. Ultimately, he calls for a daily commitment to prioritize God over self in every aspect of life.
Epistle 104
By George Fox0JHN 1:13JHN 6:54ROM 6:4GAL 3:16EPH 4:242TI 2:21HEB 7:16JAS 4:11JN 5:9REV 6:16George Fox preaches about the importance of dwelling in the power of God, which tames unruly spirits and brings wisdom to order one's life to the glory of the Lord. By living in God's power, one experiences His dread, fear, and majesty, leading to cleansing, regeneration, and sanctification. This power enables believers to live in truth, newness of life, and love and unity with others, ultimately knowing the kingdom of the Most High.
On War - Causes of War.
By Jonathan Dymond0PSA 34:14PRO 14:12ISA 2:4MIC 6:8MAT 5:9ROM 12:182CO 10:3EPH 6:12JAS 4:11PE 3:9Jonathan Dymond preaches about the causes of war, highlighting the impure motives and lack of true patriotism that often lead to conflicts. He questions the glorification of military exploits and challenges the notion of dying for one's country, pointing out the mercenary and criminal aspects of war. Dymond urges readers to critically examine the true foundations of military glory and the detrimental effects of promoting war through literature, religion, and public opinion.
When Interests Collide
By A.W. Tozer0Conflict ResolutionThe Nature of SinPRO 16:7MAT 5:9ROM 12:18GAL 5:15JAS 4:1A.W. Tozer discusses how personal interests dictate relationships between individuals and nations, emphasizing that harmony exists only when interests align. He argues that human society is structured to serve the majority's interests, and conflicts arise when these interests clash, leading to hostility and war. Tozer highlights that all wars stem from a collision of interests, which he identifies as a manifestation of sin, referencing the biblical inquiry from James about the origins of conflicts.
Dealing With Sin
By A.W. Tozer0ROM 8:13ROM 13:122CO 10:3GAL 5:161TI 1:18JAS 4:1Greek Word Studies delves into the meaning of 'strateuomai,' which signifies engaging in spiritual warfare, orchestrated by the indwelling flesh inherited from Adam. This ongoing battle against fleshly lusts is a continual struggle for believers until they see Jesus Christ. The term 'strateuomai' is not just about fighting but encompasses all aspects of military service, portraying a planned expedition against a spiritual objective. Believers are urged to resist fleshly desires that wage war against their souls, as depicted in the allegory 'The Holy War' by John Bunyan.
The War Within
By Theodore Epp0Inner ConflictUnity Among BelieversJAS 4:1Theodore Epp addresses the internal conflict that leads to strife among believers, emphasizing that the war within each person manifests as external conflict. He references James 4:1-3 and Romans 7:23 to illustrate how personal struggles with sin can lead to destructive behavior, including character assassination through harmful speech. Epp warns against the bitterness that can arise even among Christians, urging believers to guard their hearts and seek the highest good of others, despite disagreements. He highlights the importance of self-examination and the need to control the tongue to prevent harm to others. Ultimately, Epp calls for a commitment to love and unity within the body of Christ.
Epistle 154
By George Fox0Spiritual WarfareChastityISA 61:10HAB 1:3PHP 3:141TI 3:9JAS 1:27JAS 3:15JAS 4:12PE 2:141JN 2:16REV 19:9George Fox emphasizes the importance of living a chaste and pure life, warning against the dangers of lust and unchasteness that lead to strife and contention. He encourages believers to remain in the truth and light of God, which fosters unity and peace among the family of God. Fox highlights that the lusts of the flesh are contrary to spiritual fellowship and can lead one away from God, urging the faithful to keep their hearts and eyes pure. He calls for a life adorned with holiness, which is essential for true communion with Christ, the Lamb. Ultimately, Fox reminds his listeners that true peace and dominion come from living in accordance with God's spirit and power.
Address on War
By Alexander Campbell0PRO 3:30ISA 2:2MIC 4:2MAT 5:9MAT 26:52ROM 12:181TH 5:13JAS 4:11PE 3:9Alexander Campbell delivers a powerful sermon on the Christian perspective on war, emphasizing the moral, spiritual, and practical implications of engaging in armed conflict. He questions the justification for war between Christian nations, highlighting the devastating consequences of war on human life, families, wealth, and morality. Campbell challenges the common justifications for war, pointing out the lack of divine warrant for nations to wage war against each other and the absence of a true Christian nation in the world. He advocates for a peaceful resolution of conflicts through negotiation, reason, and the establishment of a congress of nations and a high court of nations to adjudicate disputes. Campbell condemns war as a barbaric and un-Christian practice, urging individuals to promote peace, justice, and compassion in all aspects of life.
Step 8 on Freedom From Anger and on Meekness.
By St. John Climacus0PRO 15:1PRO 16:32PRO 29:11GAL 5:22EPH 4:31COL 3:8JAS 1:19JAS 4:1St. John Climacus preaches about the destructive nature of anger and the importance of cultivating meekness and patience to overcome this passion. He emphasizes the need for self-examination, humility, and the practice of silence to achieve freedom from anger. St. John Climacus also highlights the dangers of harboring resentment, the healing power of forgiveness, and the transformative effects of living in community and enduring hardships with grace and love.
The Pastor and Revival
By Richard Sipley0ROM 15:1GAL 5:17JAS 4:1Dick Sipley preaches on the pastor's responsibility in revival, emphasizing the need to deal properly with oneself, the congregation, and brethren in the ministry. He warns against sins of the spirit, particularly pride, and the importance of humility and repentance. Sipley shares personal experiences of seeking forgiveness and making things right with others to illustrate the message of proper self-reflection and reconciliation.
The Twentieth Century Up to the World War
By Arno Clemens Gaebelein0JER 23:16JER 25:31MAT 24:7LUK 21:252TI 3:3JAS 4:12PE 2:1Arno Clemens Gaebelein reflects on the false optimism and delusions of progress and peace that marked the dawn of the twentieth century, contrasting it with the harsh realities of increasing immorality, crime, religious declension, and social unrest. He highlights the warnings of impending judgment and the need for repentance, drawing parallels to the prophet Jeremiah's faithful warnings amidst impending doom. Gaebelein exposes the religious declension, rise of false teachings like the 'New Theology,' and the embrace of socialism and worldly pleasures within the church. He also addresses the rise of cults, the universal peace delusion, and the rapid increase in war preparations and revolutionary activities, leading up to the outbreak of World War I in 1914.
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
From whence come wars and fightings - About the time in which St. James wrote, whether we follow the earlier or the later date of this epistle, we find, according to the accounts given by Josephus, Bell. Jud. lib. ii. c. 17, etc., that the Jews, under pretense of defending their religion, and procuring that liberty to which they believed themselves entitled, made various insurrections in Judea against the Romans, which occasioned much bloodshed and misery to their nation. The factions also, into which the Jews were split, had violent contentions among themselves, in which they massacred and plundered each other. In the provinces, likewise, the Jews became very turbulent; particularly in Alexandria, and different other parts of Egypt, of Syria, and other places, where they made war against the heathens, killing many, and being massacred in their turn. They were led to these outrages by the opinion that they were bound by their law to extirpate idolatry, and to kill all those who would not become proselytes to Judaism. These are probably the wars and fightings to which St. James alludes; and which they undertook rather from a principle of covetousness than from any sincere desire to convert the heathen. See Macknight. Come they not hence - of your lusts - This was the principle from which these Jewish contentions and predatory wars proceeded, and the principle from which all the wars that have afflicted and desolated the world have proceeded. One nation or king covets another's territory or property; and, as conquest is supposed to give right to all the possessions gained by it, they kill, slay, burn, and destroy, till one is overcome or exhausted, and then the other makes his own terms; or, several neighboring potentates fall upon one that is weak; and, after murdering one half of the people, partition among themselves the fallen king's territory; just as the Austrians, Prussians, and Russians have done with the kingdom of Poland! - a stain upon their justice and policy which no lapse of time can ever wash out. These wars and fightings could not be attributed to the Christians in that time; for, howsoever fallen or degenerate, they had no power to raise contentions; and no political consequence to enable them to resist their enemies by the edge of the sword, or resistance of any kind.
John Gill Bible Commentary
From whence come wars and fightings among you?.... Which are to be understood, not of public and national wars, such as might be between the Jews and other nations at this time; for the apostle is not writing to the Jews in Judea, as a nation, or body politic, but to the twelve tribes scattered abroad, and to such of them as were Christians; nor were Christians in general as yet increased, and become such large bodies, or were whole nations become Christians, and much less at war one against another, which has been the case since; and which, when it is, generally speaking arises from a lust after an increase of power; from the pride and ambitious views of men, and their envy at the happiness of other princes and states: nor do these design theological debates and disputes, or contentions about religious principles; but rather lawsuits, commenced before Heathen magistrates, by the rich, to the oppression of the poor; see Jam 2:6 though it seems best of all to interpret them of those stirs and bustlings, strifes, contentions, and quarrels, about honours and riches; endeavouring to get them by unlawful methods, at least at the expense of their own peace, and that of others: come they not hence, even of your lusts that war in your members? as pride, envy, covetousness, ambition, &c. which, like so many soldiers, are stationed and quartered in the members of the body, and war against the soul; for in the believer, or converted man, however, there is as it were two armies; a law in the members, warring against the law of the mind; the flesh against the Spirit, and the Spirit against the flesh; and from this inward war arise external ones; or at least from the corruption of nature, which militates against all that is good, all quarrels and contentions, whether public or private, of a greater or lesser nature, and consequence, spring.
Matthew Henry Bible Commentary
The former chapter speaks of envying one another, as the great spring of strifes and contentions; this chapter speaks of a lust after worldly things, and a setting too great a value upon worldly pleasures and friendships, as that which carried their divisions to a shameful height. I. The apostle here reproves the Jewish Christians for their wars, and for their lusts as the cause of them: Whence come wars and fightings among you? Come they not hence, even of your lusts that war in your members, Jam 4:1. The Jews were a very seditious people, and had therefore frequent wars with the Romans; and they were a very quarrelsome divided people, often fighting among themselves; and many of those corrupt Christians against whose errors and vices this epistle was written seem to have fallen in with the common quarrels. Hereupon, our apostle informs them that the origin of their wars and fightings was not (as they pretended) a true zeal for their country, and for the honour of God, but that their prevailing lusts were the cause of all. Observe hence, What is sheltered and shrouded under a specious pretence of zeal for God and religion often comes from men's pride, malice, covetousness, ambition, and revenge. The Jews had many struggles with the Roman power before they ere entirely destroyed. They often unnecessarily embroiled themselves, and then fell into parties and factions about the different methods of managing their wars with their common enemies; and hence it came to pass that, when their cause might be supposed good, yet their engaging in it and their management of it came from a bad principle. Their worldly and fleshly lusts raised and managed their wars and fightings; but one would think here is enough said to subdue those lusts; for, 1. They make a war within as well as fightings without. Impetuous passions and desires first war in their members, and then raise feuds in their nation. There is war between conscience and corruption, and there is war also between one corruption and another, and from these contentions in themselves arose their quarrels with each other. Apply this to private cases, and may we not then say of fightings and strifes among relations and neighbours they come from those lusts which war in the members? From lust of power and dominion, lust of pleasure, or lust of riches, from some one or more of these lusts arise all the broils and contentions that are in the world; and, since all wars and fightings come from the corruptions of our own hearts, it is therefore the right method for the cure of contention to lay the axe to the root, and mortify those lusts that war in the members. 2. It should kill these lusts to think of their disappointment: "You lust, and have not; you kill, and desire to have, and cannot obtain, Jam 4:2. You covet great things for yourselves, and you think to obtain them by your victories over the Romans or by suppressing this and the other party among yourselves. You think you shall secure great pleasures and happiness to yourselves, by overthrowing every thing which thwarts your eager wishes; but, alas! you are losing your labour and your blood, while you kill one another with such views as these." Inordinate desires are either totally disappointed, or they are not to be appeased and satisfied by obtaining the things desired. The words here rendered cannot obtain signify cannot gain the happiness sought after. Note hence, Worldly and fleshly lusts are the distemper which will not allow of contentment or satisfaction in the mind. 3. Sinful desires and affections generally exclude prayer, and the working of our desires towards God: "You fight and war, yet you have not, because you ask not. You fight, and do not succeed, because you do not pray you do not consult God in your undertakings, whether he will allow of them or not; and you do not commit your way to him, and make known your requests to him, but follow your own corrupt views and inclinations: therefore you meet with continual disappointments;" or else. 4. "Your lusts spoil your prayers, and make them an abomination to God, whenever you put them up to him, v. 3. You ask, and receive not, because you ask amiss, that you may consume it upon your lusts." As if it had been said, "Though perhaps you may sometimes pray for success against your enemies, yet it is not your aim to improve the advantages you gain, so as to promote true piety and religion either in yourselves or others; but pride, vanity, luxury, and sensuality, are what you would serve by your successes, and by your very prayers. You want to live in great power and plenty, in voluptuousness and a sensual prosperity; and thus you disgrace devotion and dishonour God by such gross and base ends; and therefore your prayers are rejected." Let us learn hence, in the management of all our worldly affairs, and in our prayers to God for success in them, to see that our ends be right. When men follow their worldly business (suppose them tradesmen or husbandmen), and ask of God prosperity, but do not receive what they ask for, it is because they ask with wrong aims and intentions. They ask God to give them success in their callings or undertakings; not that they may glorify their heavenly Father and do good with what they have, but that they may consume it upon their lusts - that they may be enabled to eat better meat, and drink better drink, and wear better clothes, and so gratify their pride, vanity, and voluptuousness. But, if we thus seek the things of this world, it is just in God to deny them; whereas, if we seek any thing that we may serve God with it, we may expect he will either give us what we seek or give us hearts to be content without it, and give opportunities of serving and glorifying him some other way. Let us remember this, that when we speed not in our prayers it is because we ask amiss; either we do not ask for right ends or not in a right manner, not with faith or not with fervency: unbelieving and cold desires beg denials; and this we may be sure of, that, when our prayers are rather the language of our lusts than of our graces, they will return empty. II. We have fair warning to avoid all criminal friendships with this world: You adulterers and adulteresses, know you not that the friendship of the world is enmity with God? Jam 4:4. Worldly people are here called adulterers and adulteresses, because of their perfidiousness of God, while they give their best affections to the world. Covetousness is elsewhere called idolatry, and it is here called adultery; it is a forsaking of him to whom we are devoted and espoused, to cleave to other things; there is this brand put upon worldly-mindedness - that it is enmity to God. A man may have a competent portion of the good things of this life, and yet may keep himself in the love of God; but he who sets his heart upon the world, who places his happiness in it, and will conform himself to it, and do any thing rather than lose its friendship, he is an enemy to God; it is constructive treason and rebellion against God to set the world upon his throne in our hearts. Whosoever therefore is the friend of the world is the enemy of God. He who will act upon this principle, to keep the smiles of the world, and to have its continual friendship, cannot but show himself, in spirit, and in his actions too, an enemy to God. You cannot serve God and mammon, Mat 6:24. Hence arise wars and fightings, even from this adulterous idolatrous love of the world, and serving of it; for what peace can there be among men, so long as there is enmity towards God? or who can fight against God, and prosper? "Think seriously with yourselves what the spirit of the world is, and you will find that you cannot suit yourselves to it as friends, but it must occasion your being envious, and full of evil inclinations, as the generality of the world are. Do you think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy?" Jam 4:5. The account given in the holy scriptures of the hearts of men by nature is that their imagination is evil, only evil, and that continually, Gen 6:5. Natural corruption principally shows itself by envying, and there is a continual propensity to this. The spirit which naturally dwells in man is always producing one evil imagination or another, always emulating such as we see and converse with and seeking those things which are possessed and enjoyed by them. Now this way of the world, affecting pomp and pleasure, and falling into strifes and quarrels for the sake of these things, is the certain consequence of being friends to the world; for there is no friendship without a oneness of spirit, and therefore Christians, to avoid contentions, must avoid the friendship of the world, and must show that they are actuated by nobler principles and that a nobler spirit dwells in them; for, if we belong to God, he gives more grace than to live and act as the generality of the world do. The spirit of the world teaches men to be churls; God teaches them to be bountiful. The spirit of the world teaches us to lay up, or lay out, for ourselves, and according to our own fancies; God teaches us to be willing to communicate to the necessities and to the comfort of others, and so as to do good to all about us, according to our ability. The grace of God is contrary to the spirit of the world, and therefore the friendship of the world is to be avoided, if we pretend to be friends of God yea, the grace of God will correct and cure the spirit that naturally dwells in us; where he giveth grace, he giveth another spirit than that of the world. III. We are taught to observe the difference God makes between pride and humility. God resisteth the proud, but giveth grace unto the humble, Jam 4:6. This is represented as the language of scripture in the Old Testament; for so it is declared in the book of Psalms that God will save the afflicted people (if their spirits be suited to their condition), but will bring down high looks (Psa 18:27); and in the book of Proverbs it is said, He scorneth the scorners, and giveth grace unto the lowly, Pro 3:34. Two things are here to be observed: - 1. The disgrace cast upon the proud: God resists them; the original word, antitassetai, signifies, God's setting himself as in battle array against them; and can there be a greater disgrace than for God to proclaim a man a rebel, an enemy, a traitor to his crown and dignity, and to proceed against him as such? The proud resists God; in his understanding he resists the truths of God; in his will he resists the truths of God; in his will he resists the laws of God; in his passions he resists the providence of God; and therefore no wonder that God sets himself against the proud. Let proud spirits hear this and tremble - God resists them. Who can describe the wretched state of those who make God their enemy? He will certainly fill with same (sooner or later) the faces of such as have filled their hearts with pride. We should therefore resist pride in our hearts, if we would not have God to resist us. 2. The honour and help God gives to the humble. Grace, as opposed to disgrace, is honour; this God gives to the humble; and, where God gives grace to be humble, there he will give all other graces, and, as in the beginning of this sixth verse, he will give more grace. Wherever God gives true grace, he will give more; for to him that hath, and useth what he hath aright, more shall be given. He will especially give more grace to the humble, because they see their need of it, will pray for it and be thankful for it; and such shall have it. For this reason, IV. We are taught to submit ourselves entirely to God: Submit yourselves therefore to God. Resist the devil, and he will flee from you, Jam 4:7. Christians should forsake the friendship of the world, and watch against that envy and pride which they see prevailing in natural men, and should by grace learn to glory in their submissions to God. "Submit yourselves to him as subjects to their prince, in duty, and as one friend to another, in love and interest. Submit your understandings to the truths of God; submit your wills to the will of God, the will of his precept, the will of his providence." We are subjects, and as such must be submissive; not only through fear, but through love; not only for wrath, but also for conscience' sake. "Submit yourselves to God, as considering how many ways you are bound to this, and as considering what advantage you will gain by it; for God will not hurt you by his dominion over you, but will do you good." Now, as this subjection and submission to God are what the devil most industriously strives to hinder, so we ought with great care and steadiness to resist his suggestions. If he would represent a tame yielding to the will and providence of God as what will bring calamities, and expose to contempt and misery, we must resist these suggestions of fear. If he would represent submission to God as a hindrance to our outward ease, or worldly preferments, we must resist these suggestions of pride and sloth. If he would tempt us to lay any of our miseries, and crosses, and afflictions, to the charge of Providence, so that we might avoid them by following his directions instead of God's, we must resist these provocations to anger, not fretting ourselves in any wise to do evil. "Let not the devil, in these or the like attempts, prevail upon you; but resist him and he will flee from you." If we basely yield to temptations, the devil will continually follow us; but if we put on the whole armour of God, and stand it out against him, he will be gone from us. Resolution shuts and bolts the door against temptation. V. We are directed how to act towards God, in our becoming submissive to him, Jam 4:8-10. 1. Draw nigh to God. The heart that has rebelled must be brought to the foot of God; the spirit that was distant and estranged from a life of communion and converse with God must become acquainted with him: "Draw nigh to God, in his worship and institutions, and in every duty he requires of you." 2. Cleanse your hands. He who comes unto God must have clean hands. Paul therefore directs to lift up holy hands without wrath and doubting (Ti1 2:8), hands free from blood, and bribes, and every thing that is unjust or cruel, and free from every defilement of sin: he is not subject to God who is a servant of sin. The hands must be cleansed by faith, repentance, and reformation, or it will be in vain for us to draw nigh to God in prayer, or in any of the exercises of devotion. 3. The hearts of the double-minded must be purified. Those who halt between God and the world are here meant by the double-minded. To purify the heart is to be sincere, and to act upon this single aim and principle, rather to please God than to seek after any thing in this world: hypocrisy is heart-impurity; but those who submit themselves to God aright will purify their hearts as well as cleanse their hands. 4. Be afflicted, and mourn, and weep. "What afflictions God sends take them as he would have you, and by duly sensible of them. Be afflicted when afflictions are sent upon you, and do not despise them; or be afflicted in your sympathies with those who are so, and in laying to heart the calamities of the church of God. Mourn and weep for your own sins and the sins of others; times of contention and division are times to mourn in, and the sins that occasion wars and fightings should be mourned for. Let your laughter be turned to mourning and your joy to heaviness." This may be taken either as a prediction of sorrow or a prescription of seriousness. Let men think to set grief at defiance, yet God can bring it upon them; none laugh so heartily but he can turn their laughter into mourning; and this the unconcerned Christians James wrote to are threatened should be their case. They are therefore directed, before things come to the worst, to lay aside their vain mirth and their sensual pleasures, that they might indulge godly sorrow and penitential tears. 5. "Humble yourselves in the sight of the Lord. Let the inward acts of the would be suitable to all those outward expressions of grief, affliction, and sorrow, before mentioned." Humility of spirit is here required, as in the sight of him who looks principally at the spirits of men. "Let there be a thorough humiliation in bewailing every thing that is evil; let there be great humility in doing that which is good: Humble yourselves." VI. We have great encouragement to act thus towards God: He will draw nigh to those that draw nigh to him (Jam 4:8), and he will lift up those who humble themselves in his sight, Jam 4:10. Those that draw nigh to God in a way of duty shall find God drawing nigh to them in a way of mercy. Draw nigh to him in faith, and trust, and obedience, and he will draw nigh to you for your deliverance. If there be not a close communion between God and us, it is our fault, and not his. He shall lift up the humble. Thus much our Lord himself declared, He that shall humble himself shall be exalted, Mat 23:12. If we be truly penitent and humble under the marks of God's displeasure, we shall in a little time know the advantages of his favour; he will lift us up out of trouble, or he will lift us up in our spirits and comforts under trouble; he will lift us up to honour and safety in the world, or he will lift us up in our way to heaven, so as to raise our hearts and affections above the world. God will revive the spirit of the humble (Isa 57:15), He will hear the desire of the humble (Psa 10:17), and he will at last life them up to glory. Before honour is humility. The highest honour in heaven will be the reward of the greatest humility on earth.
Tyndale Open Study Notes
4:1 quarrels and fights (literally wars and battles): James uses military imagery to declare that their own evil desires at war within them were the immediate cause of the battles among church members. James uses the Greek word translated evil desires again in 4:3 (translated “pleasure”) to enclose the entire paragraph and indicate the source of conflict and unanswered prayer (Luke 8:14; Titus 3:3).