James 4
ZerrCBCJ.W. Roberts Commentary On James 4 SECTION SIX IN THE CHURCHJas_4:1-12THE SOURCE OF WARS AND STRIFEJas_4:1-10 Chapter four begins with a warning against strife and contention. A connection may be seen between this and the previous section in the third chapter. Divine wisdom leads to peace and righteousness. But since there is strife and fighting among the readers, what is the source of such? James answers by identifying the source as the lusts and desires which crave worldly satisfaction. Prayers are unanswered or avoided. But friendship with the world means enmity against God, whose Spirit longs for the undivided loyalty of His children and who gives grace to achieve the purpose. A call to repentance and humility is needed to bring the readers back into the favor of God.
This section, while it may not be pleasant to read and contemplate, is one which ought to be studied and taught. Worldliness is one of the continual problems in the church. Christians are in the world, but they are not of the world (John 17:14). God has accepted them as His children or sons. He justifies them and accepts them as though they were as spotless as angels, but He leaves them here in the world. The final transformation into the image of God Himself will come when Jesus is seen in the resurrection and His followers become like Him.
But God expects them to grow gradually into that image by continually purifying themselves while here on earth as they wait the hope of the resurrection (read 1 John 3:1-3, where these ideas are set forth). This divine sonship in the heavenly family calls upon the Christian to break the ties which he had as a sinner and alien. “Love not the world, neither the things that are in the world. If a man love the world, the love of the father is not in him” (1 John 2:15). This is the problem that James is concerned with here.
Some critics think that this passage is exceedingly harsh and even unrealistic. It presents, if taken literally, a picture of sin within the scattered church which is unbelievable to some. Can it be possible that the church would have grown so worldly in such a short time? Some even use this passage to prove that the book was not written to Christians but is a purely Jewish book which some Christian had later worked over to make it into a Christian document. Note especially the sins of war and murder. Is it thinkable that Christians were actually guilty of these sins?
It will be seen that it is not necessary to take these as actual fightings in carnal battles. Even if this were so, it would not have to be assumed that all Christians were acting in such ways, though there is evidence that some did walk the low road (e. g., the Corinthians). If it had been written to Jews, one would not assume that they all were guilty of these sins. Others think that, if the literal meaning is insisted on, James may (as in the fifth chapter) have been writing to the Jews (Christians and non-Christians) whom he hoped would read his book and that he had the Jewish situation politically in mind.
James 4:1 —Whence come wars and whence come fightings—The meaning of “wars” and “fightings” is crucial here. Does James mean literal fightings and wars? Some assume that he does, and it seems unrealistic to them that this should be so among Christians. Actually the language does not demand this assumption. Arndt and Gingrich say concerning the word “fightings” that in the literature covered by their lexicon the word is used always in the plural and always of battles carried on without weapons. In other words, the meaning is always figurative.
Its other uses in the New Testament bear this out: 2 Corinthians 7:5; 2 Timothy 2:23; and Titus 3:9 . The word for “war” (polemos) also has a well-established figurative use. Again Arndt and Gingrich assert that since Sophocles’ time the word has been used in the figurative sense of quarrelling, conflict, or strife. It will be seen that “murdering” in the same context will fit into a figurative interpretation. Some commentators argue that this is taking the easy way out of the difficulty, but it is also true that they may be closing their eyes to the obvious contextual meaning of the language. It is possible, of course, that James means engaging in actual carnal conflict, and this can be explained in the context of the book, but it is more likely that James means internal bickerings and strife, leading to hatred. James 4:1 —among you?—Does James mean Christians, i. e., his readers? As pointed out, some commentators have doubted the probability of this. In answer it has been supposed that this is addressed not directly to the Christian part of James’ readers, but to the larger circle of Jewish people who (James still hopes) respected him enough that they would read his letter.1 It is well known that such activity as the Zealot revolutionary movement from Galilee was going on. Many Jews were engaging in this, which was a form of robbery, plunder, and murder. James may have had this circle of readers in mind. Obviously in 5: Iff he is addressing readers outside the church.
Perhaps some Christians still belonged to these bands of rebel fighters. If so, their fighting spirit may have spread into the churches. In America during our Civil War, many Christians did engage in carnal war and against each other. But it is still better to suppose that if James is speaking to Christians, he speaks in a figurative sense.
James 4:1 —come they not hence, even of your pleasures—“Pleasures” is from the word from which we get our “hedonite,” one who lives for pleasure. The word in a bad sense means “evil desires for gratification of the flesh.” Thus here it is a metonomy for lusts. The selfish desires of 3:14 reflect this. They do not reflect the purity connected with the wisdom from above (3:13-17) and so do not have the peace which goes with it. This is not far different from the “desires” or “lusts” which James had identified as the source of sin in temptation in 1:14. These pleasures were the giving away to the desires of the flesh in a selfish, wanton, and lascivious way, though some think that money basically is meant (Huther).
For the use of the word “pleasure” in a bad sense elsewhere see Luke 8:14; Titus 3:3; and 2 Peter 2:13. The strife or conflicts were the direct results of such pleasure and satisfaction.
James 4:1 —that war in your members?—Such pleasures were at war in their members. Does this mean among the members of the physical body (as in James 3:6) or among the members of the church? If the latter, then James means that the different Christians seeking to gratify their pleasures find other disciples standing in their way. From this, conflict naturally arises. But more likely James means that such pleasures fight among the members of the individual’ s body. So in 3:2 the tongue is set over against the whole body.
Paul speaks of the law of sin and death which works in his members (Romans 7:23). The verb means “to campaign,” “to serve in a war as a soldier.” Pleasures (or really the lusts, the satisfaction of which brings pleasure) using one part of the body as a base of operations carry on war with everyone and everything which might seek to block their gratification. James does not spell out the figure to say that the hand is at war with the foot (for instance). But this is the general idea. Some part of man’ s nature may seek to curb and control and keep under other parts, bringing conflict.
James may be still thinking of the strife caused by the teachers (chapter 3). Or beginning with this he may be thinking of the many different ways that Christians might allow their interests to lead them to strife. Such may have spread from their Jewish background, but enough of such is seen in the church today to prove that James may be speaking realistically of Christians of his day. In verses 11-12 we see that they were speaking against and judging one another.
James 4:2 —Ye lust, and have not:—The words of this verse are further explanation of why Christians were fighting. “Lust” is another word suggesting strong desire for gratification of the instincts. It is a verb form of the word “lust” in James 1:14. It means “desires” and here “bad desires.” When men live merely to satisfy their desires, they never realize their goal. He who lives for the satisfaction of his pleasures and desires will always “have not.” The more he gets the more unsatisfied he will be. Sensations lose their pleasantness when indulged in too frequently. The only way they can then be fulfilled is to heighten the kind of attempted satisfaction.
Solomon in the long ago learned all this when he gave himself to worldliness to see what was good for man. He learned that “all was vanity and vexation of spirit.” Man’ s whole (duty) is to fear God and keep his commandments (Ecclesiastes 12:13). Tacitus’ description of the progressive nature of Nero’ s passions in his Histories is a good example of the way such living develops. If self-control is not exercised, soon there is no satisfaction at all. Indulgence leads to unsatisfaction. James 4:2 —ye kill,—Or “murder.” It is hardly likely that James means this literally, though some Christians may have gone so far as to do such a thing. We have all perhaps known some professing Christians who have done such a terrible deed. But there is scriptural background for thinking that James means something else. Jesus in Matthew 5:22 had taught that hate in the heart is equal to murder from the Christian point of view. John taught the same thing in 1 John 3:15 : “whosoever hateth his brother is a murderer.” It could hardly be more specific (in view of the established figurative meanings of the words “wars” and “fightings” ) than this. In addition, it is possible that the verb may mean no more than the desire to kill (a tendential present).
Jesus spoke of those who were killing him, when actually they had only wished or attempted to do so (John 10:33). Parallels exist. Knowling points to Deuteronomy 24:6, where it is said that one takes his neighbor’ s life who takes his mill as a pledge. In the apocryphal book of Ecclesiasti- cus (34:21f) we find: “The bread of the needy is the life of the poor: he that taketh away his neighbor’ s living slayeth him.” That jealousy and envy lead to murder is argued by Clement of Rome (1 Corinthians 4:7-9).
James 4:2 —and covet,—This is not the ordinary word for “covet.” It has a double meaning of either “be jealous” (“bitter jealousy,” James 3:14; Acts 17:5, “the Jews moved with jealousy” ; 1 Corinthians 13:4, “love envieth not” ) or “to desire earnestly,” “to strive for” e. g., “desire earnestly the best gifts” (I Corinthians 12:31). These facts are evidenced by the marginal reading. The King James says, “Ye kill and desire to have.” Arndt and Gingrich take “ye are jealous” as the correct meaning. Between the idea of desire (covetousness) and jealousy there is not a great deal of difference. The King James adopted an inferior reading “Ye envy and desire to have.” Westcott-Hort margin suggests a full stop or period after “ye kill,” with “You covet and are not able to obtain” beginning a new sentence. Meyer supports this.
This is possible; the MSS. have no punctuation. But it is merely a rearranging of the same ideas. The language of the whole passage is abrupt, broken into sentences that contain verbs with no connectives.1 This is a style of colloquial speech (but also of orators and comedy; compare Funk, Sec. 494). The brevity of the sentences heightens the points of the description. The best solution is to translate “Ye are jealous” and begin the new sentence with this.
James 4:2 —and cannot obtain:— In spite of your strong jealousy or desire, your virtual murder, you do not get what you want. Just as the “wrath of man worketh not the righteousness of God” (James 1:20), so neither do jealousy, hatred and lust lead to God’ s blessings. The verb means “to attain one’ s goal or purpose” (cf. Romans 11:7). God answers prayer, but not all prayer, especially not in giving the ungodly the ingredients for selfish gratification.
James 4:2 —ye fight and war;—James uses verbs in the continuous sense, “go on fighting and warring.” The verbs represent the same words as in verse I. He has rounded the thought and returned to the question “Whence come wars?” The whole thought is “Since you lust but don’ t have, you kill and envy (or covet) and still do not succeed, so you go on fighting and warring.” All this is because of pleasure seeking in the bodily members.
James 4:2 —ye have not because you ask not.—The nuance of this sentence is “You cannot obtain what you desire. Since you do not succeed in getting it, you cannot have (hold) it.” The failure to have their desired objects related directly to their unsuccessful prayer life. Either they did not pray for what they desired or (verse 3) they asked amiss. For some, their attitudes and actions were such that they would not pray. Perhaps they realized that their desires were such that their prayers would be a mockery. Hence they went about trying to get what they wanted without prayer, without taking God into their thoughts.
“Ask” here and in the next sentence are the same verb, but they are in different voices. The first has a reflexive (middle) idea, “ask for one’ s self.” The other is active. Some commentators doubt that James intends any great difference in the meaning. In Classical Greek the middle meant “to ask for something as a loan.” But James uses it here to mean “pray for something for one’ s self.” Literally we have: “Ye ask for yourselves … ye ask, and receive not.” The thought, then, is: “Because you cannot pray for the blessings which God as a loving Father will give (Matthew 7:11), you do not pray; and thus God does not give you His blessings.”
James 4:3 —Ye ask, and receive not because ye ask amiss,—James had just said that they did not ask. His style has no connectives. He means “Some do not ask and do not receive, while others ask amiss; and so their prayers are not heard.” God does not answer all prayer. His rules for prayer must be met. James has already said that a prayer must be in faith (1:6). Further, it must be according to His will (I John 5:14). There arc other conditions.
The thing that was wrong with the prayers of those who did pray was that their prayers were evil. The word “amiss” means literally “in an evil manner,” that is, with wrong or wicked motives. What those motives were is explained in the next verse. Illustration of the meaning of this word in John 18:23 “If I have spoken evil \
James 4:1
James 4:1. Wars and fightings are virtually the same except the first refers to a state of conflict in general and the second to the single battles of the war. James is writing of spiritual or moral things and not of warfare in its usual sense. Lusts refers to unrighteous pleasures and the strife after such gratifications is bound to bring conflicts between different members of the body of Christ.
James 4:2
James 4:2. Lust and have not. They had the unholy desires but were not always able to obtain what they craved, and that caused them to kill (have murderous thoughts, 1 John 3:15) those who resisted their unrighteous desires. Fight and war is the same as wars and fightings in the first verse. In some cases they might have obtained things they had asked for had they asked for them in a lawful manner.
James 4:3
James 4:3. While they did not ask in the proper way, some did make unlawful demands but were refused because of the impure motive that prompted the requests. That unrighteous motive was that their personal cravings might be gratified and not that lawful benefits might be obtained. The passage as a whole (verses 1-3) pictures a group of professed disciples who were confused and unsettled in their lives, trying to partake of the same practices as those of the world, at the same time pretending to be serving the Lord in things spiritual.
James 4:4
James 4:4. In the temporal world a person who commits unlawful intimacy is guilty of immorality. Likewise in the realm of the family of God, those who are intimate with the sinful pleasures of the world are guilty of spiritual adultery because they are untrue to Christ, who is their lawful partner. This intimacy is here called friendship and James says it is enmity (at war) with God. On this principle James declares that a person cannot be a friend (be intimate with) of the world without being an enemy of the Lord. This is the same thing that Jesus teaches in Matthew 12:30.
James 4:5
James 4:5. Envy and jealousy have some phases of meaning in common and hence are used to show God’s great concern for the purity of His people. Exodus 20:5 says He is a jealous God and Paul writes on behalf of the Lord and says he is jealous about his brethren (2 Corinthians 11:2). In Genesis 6:3 the Spirit of God is said to be striving with man, that is the same Spirit that our verse says dwell-eth in us. James asked if they think that this concern of the Spirit is in vain or to no purpose. A negative answer is implied and means that the brethren should take the admonition seriously and not provoke the Lord too far.
James 4:6
James 4:6. James does not wish his brethren to become too downcast over the stern remarks of the preceding verses, hence the consoling remark that he giveth more grace (or favor) is made. In order to profit by His grace it is necessary to be submissive, so the statement is made concerning the proud and the humble.
James 4:7
James 4:7. Submit yourselves calls for a voluntary act on the part of man, else his pride will come up against the resistance of God. Resist requires more than a mere aversion to the devil; it calls for active opposition. If a disciple will put up that kind of fight he is assured of victory over the enemy.
James 4:8
James 4:8. This verse also indicates a voluntary action on the part of man. The Lord has made full provision for the spiritual welfare of the human creature, hence it is necessary for man to make the next move. Cleanse your hands specifies what is to be done, and ye sinners designates to whom the demand applies. No person is accused nor even specifically admonished except the guilty ones. To purify means to remove all mixture of evil desires, and the heart can be thus purified only “by [the] faith” Acts 15:9. Double minded is explained at chapter 1:8.
James 4:9
James 4:9. This verse is directed toward those who are unconcerned about their worldliness, and who are finding joy in such activities. They should reverse all of such false grounds of gratification, after which they will have something real and lasting in which to take joy.
James 4:10
James 4:10. This is virtually the same admonition as in verse 6.
James 4:11
James 4:11. Speak not evil means to say that which slanders another and injures his reputation. This bad use of the tongue is treated in several verses of the preceding chapter. Speaketh evil of the law. One of the commandments is not to bear false witness against another (Exodus 20:16), and the same is taught in many places in the New Testament (Matthew 19:18; Romans 13:9). If a man claims the right to ignore this law he is thereby assuming that such a law is unnecessary. That is why James says such a person becomes a judge of the law instead of a doer.
James 4:12
James 4:12. There is one lawgiver who is the Lord, and no man should dare put himself up as a judge of His law. The author of the true law is able either to save or destroy (“To give over to eternal misery”–Thayer). Who art thou–why do you dare judge another or slander him?
James 4:13
James 4:13. Go to is from AGE, a Greek word that Thayer defines, “Come! come now!” It is a pointed expression made to someone, calling attention to foolish presumptions. The things mentioned are not necessarily wrong in themselves, but the folly is in taking it for granted that nothing can prevent it.
James 4:14
James 4:14. The foolishness of the matter is in the uncertainty of human existence. Regardless of what one plans to do as to whether it is right or wrong, it cannot be carried out unless he lives. The comparison to a passing cloud by James shows this to be his principal thought.
James 4:15
James 4:15. If the Lord will has been much strained by many whose intentions were good toward God. The expression is made to mean if the Lord does not interfere with some “providential act” that will make the plan impossible. God is not doing such things as that in these days. During the formative centuries while the Bible was being revealed and God’s dealings with man were not yet fully made known, He performed various miracles to demonstrate in the ears and before the eyes of man what it means to displease Him. That is all past now and no special act is theatened to show God’s favor or disfavor for what man does; that has to be learned from the written word.
The thought is, therefore, that we should make all our plans subject to two provisos, namely, that the Lord wills (that it is according to His will as revealed in the Bible), and that we live to do it. The additional conjunction “and” that is in the Greek text has been omitted by the King James Version. The Englishman’s Greek New Testament renders this verse as follows: “Instead of your saying [the saying expressed in verse 13; the thing they should say is], if the Lord should will and we should live, also, we may do this or that.” This shows the two conditions mentioned above, and rules out any need for “special providence.”
James 4:16
James 4:16. Rejoice in your boastings denotes they first presumed they could do whatever they wished, then used the presumption as a basis of boasting. Such rejoicing is evil because it ignores the truths set forth in verse 14.
James 4:17
James 4:17. Knoweth to do good has special reference to the information offered in the preceding verses. We should first learn if what we plan is right, then also remember the frailty of human life and plan accordingly. This is the way to do that which is good and not in the boastful manner as described. But the principle expressed for this special case would apply to all other relations of life.