Bible Commentaries

Whence (ποτεν — pothen). This old interrogative adverb (here twice) asks for the origin of wars and fights. James is full of interrogatives, like all diatribes.

Wars (πολεμοι — polemoi) - fightings (μαχαι — machai).

War (πολεμος — polemos old word, Matthew 24:6) pictures the chronic state or campaign, while μαχη — machē (also old word, 2 Corinthians 7:5) presents the separate conflicts or battles in the war. So James covers the whole ground by using both words. The origin of a war or of any quarrel is sometimes hard to find, but James touches the sore spot here.

Of your pleasures (εκ των ηδονων υμων — ek tōn hēdonōn humōn). Old word from ηδομαι — hēdomai Ablative case here after εκ — ek “out of your sinful, sensual lusts,” the desire to get what one does not have and greatly desires.

That war (των στρατευομενων — tōn strateuomenōn). Present middle articular participle (ablative case agreeing with ηδονων — hēdonōn) of στρατευω — strateuō to carry on a campaign, here as in 1 Peter 2:11 of the passions in the human body. James seems to be addressing nominal Christians, “among you” (εν υμιν — en humin). Modern church disturbances are old enough in practice.

Ye lust (επιτυμειτε — epithumeite). Present active indicative of επιτυμεω — epithumeō old word (from επι τυμος — epiπονευετε και ζηλουτε — thumos yearning passion for), not necessarily evil as clearly not in Luke 22:15 of Christ, but usually so in the N.T., as here. Coveting what a man or nation does not have is the cause of war according to James.

Ye kill and covet (πονευω — phoneuete kai zēloute). Present active indicatives of πονευς — phoneuō (old verb from ζηλοω — phoneus murderer) and πονευετε — zēloō to desire hotly to possess (1 Corinthians 12:31). It is possible (perhaps probable) that a full stop should come after επιτυχειν — phoneuete (ye kill) as the result of lusting and not having. Then we have the second situation: “Ye covet and cannot obtain (επιτυγχανω — epituchein second aorist active infinitive of πονευετε — epitugchanō), and (as a result) ye fight and war.” This punctuation makes better sense than any other and is in harmony with James 4:1. Thus also the anticlimax in ζηλουτε — phoneuete and ουκ εχετε δια το μη αιτεισται υμας — zēloute is avoided. Mayor makes the words a hendiadys, “ye murderously envy.”

Ye have not, because ye ask not (ουκ εχετε — ouk echete dia to mē aiteisthai humas). James refers again to δια — ouk echete (ye do not have) in James 4:2. Such sinful lusting will not obtain. “Make the service of God your supreme end, and then your desires will be such as God can fulfil in answer to your prayer” (Ropes). Cf. Matthew 6:31-33. The reason here is expressed by αιτεω — dia and the accusative of the articular present middle infinitive of υμας — aiteō used here of prayer to God as in Matthew 7:7. αιτειστε — Humās (you) is the accusative of general reference. Note the middle voice here as in αιτεω — aiteisthe in James 4:3. Mayor argues that the middle here, in contrast with the active, carries more the spirit of prayer, but Moulton (Prol., p. 160) regards the distinction between αιτεομαι — aiteō and aiteomai often “an extinct subtlety.”

Because ye ask amiss (διοτι κακως αιτειστε — dioti kakōs aiteisthe). Here the indirect middle does make sense, “ye ask for yourselves” and that is “evilly” or amiss (κακως — kakōs), as James explains.

That ye may spend it in your pleasures (ινα εν ταις ηδοναις υμων δαπανησητε — hina en tais hēdonais humōn dapanēsēte). Purpose clause with ινα — hina and the first aorist subjunctive of δαπαναω — dapanaō old verb from δαπανη — dapanē cost (Luke 14:28 only in N.T.), to squander (Luke 15:14). God does not hear prayers like this.

Ye adulteresses (μοιχαλιδες — moichalides). Μοιχοι και — Moichoi kai (ye adulterers) is spurious (Syrian text only). The feminine form here is a common late word from the masculine μοιχοι — moichoi It is not clear whether the word is to be taken literally here as in Romans 7:3, or figuratively for all unfaithful followers of Christ (like an unfaithful bride), as in 2 Corinthians 11:1.; Ephesians 5:24-28 (the Bride of Christ). Either view makes sense in this context, probably the literal view being more in harmony with the language of James 4:2. In that case James may include more than Christians in his view, though Paul talks plainly to church members about unchastity (Ephesians 5:3-5).

Enmity with God (εχτρα του τεου — echthra tou theou). Objective genitive τεου — theou with εχτρα — echthra (predicate and so without article), old word from εχτρος — echthros enemy (Romans 5:10), with εις τεον — eis theon (below and Romans 8:7).

Whosoever therefore would be (ος εαν ουν βουλητηι — hos ean oun boulēthēi). Indefinite relative clause with ος — hos and modal εαν — ean and the first aorist passive (deponent) subjunctive of βουλομαι — boulomai to will (purpose).

A friend of the world (πιλος του κοσμου — philos tou kosmou). Predicate nominative with infinitive ειναι — einai agreeing with ος — hos See note on James 2:23 for πιλος τεου — philos theou (friend of God).

Maketh himself (κατισταται — kathistatai). Present passive (not middle) indicative as in James 3:6, “is constituted,” “is rendered.”

An enemy of God (εχτρος του τεου — echthros tou theou). Predicate nominative and anarthrous and objective genitive (τεου — theou).

The Scripture (η γραπη — hē graphē). Personification as in Galatians 3:8; James 2:23. But no O.T. passage is precisely like this, though it is “a poetical rendering” (Ropes) of Exodus 20:5. The general thought occurs also in Genesis 6:3-5; Isaiah 63:8-16, etc. Paul has the same idea also (Galatians 5:17, Galatians 5:21; Romans 8:6, Romans 8:8). It is possible that the reference is really to the quotation in James 4:6 from Proverbs 3:34 and treating all before as a parenthesis. There is no way to decide positively.

In vain (κενως — kenōs). Old adverb (Aristotle) from κενως — kenōs (James 2:20), here alone in N.T. “Emptily,” not meaning what it says.

Made to dwell (κατωικισεν — katōikisen). First aorist active of κατοικιζω — katoikizō old verb, to give a dwelling to, only here in N.T.

Long unto envying (προς πτονον επιποτει — pros phthonon epipothei). A difficult phrase. Some even take προς πτονον — pros phthonon with λεγει — legei rather than with επιποτει — epipothei as it naturally does go, meaning “jealously.” But even so, with God presented as a jealous lover, does το πνευμα — to pneuma refer to the Holy Spirit as the subject of επιποτει — epipothei or to man‘s spirit as the object of επιποτει — epipothei Probably the former and επιποτει — epipothei then means to yearn after in the good sense as in Philemon 1:8.

More grace (μειζονα χαριν — meizona charin). “Greater grace.” Greater than what? “Greater grace in view of the greater requirement” (Ropes), like Romans 5:20. God does this.

Wherefore (διο — dio). To prove this point James quotes Proverbs 3:34.

God resisteth the proud (ο τεος υπερηπανοις αντιτασσεται — ho theos huperēphanois antitassetai). Present middle (direct) indicative of αντιτασσω — antitassō old military term, to range in battle against, with dative case (Romans 13:2) as in James 5:6. υπερηπανοις — Huperēphanois (υπερ παινομαι — huperταπεινοις δε διδωσιν χαριν — phainomai) is like our vernacular “stuck-up folks” (Romans 1:30), “haughty persons.”

But giveth grace to the humble (tapeinois de didōsin charin). Anarthrous adjective again, “to humble or lowly persons,” for which word see James 1:9. Cf. James 2:5-7; James 5:1-6.

Be subject therefore unto God (υποταγητε ουν τωι τεωι — hupotagēte oun tōi theōi). Second aorist (ingressive) passive imperative of υποτασσω — hupotassō old verb, to range under (military term also). Same form in 1 Peter 2:23; 1 Peter 5:5. With the dative case τεωι — theōi (unto God). The aorist has the note of urgency in the imperative. Note the ten aorist imperatives in James 4:7-10 (υποταγητε αντιστητε εγγισατε καταρισατε αγνισατε ταλαιπωρησατε πεντησατε κλαυσατε μετατραπητω ταπεινωτητε — hupotagēteαντιστητε δε τωι διαβολωι — antistēteαντιστημι — eggisateδιαβολωι — katharisateπευχεται — hagnisateπευγω — talaipōrēsatepenthēsateklausatemetatrapētōtapeinōthēte).

But resist the devil (antistēte de tōi diabolōi). Second aorist (ingressive) active (intransitive) imperative of anthistēmi “take a stand against.” Dative case diabolōi Result of such a stand is that the devil will flee (pheuxetai future middle of pheugō). See 1 Peter 5:8.; Ephesians 6:11.; Luke 10:17.

Draw nigh to God (εγγισατε τωι τεωι — eggisate tōi theōi). First aorist active imperative of εγγιζω — eggizō late verb from εγγυς — eggus (near) as in Matthew 3:2. With dative case again of personal relation. The priests in the sanctuary drew nigh to God (Exodus 19:22), as we should now.

Cleanse your hands (καταρισατε χειρας — katharisate cheiras). First aorist active imperative of καταριζω — katharizō to cleanse, from dirt in a ritual sense (Exodus 30:19-21; Mark 7:3, Mark 7:19). Here it is figurative, as in Isaiah 1:16; Psalm 24:4. If we always had clean (from sin) hands and hearts?

Ye sinners (αμαρτωλοι — hamartōloi). A sharp term to strike the conscience, “a reproach meant to startle and sting” (Ropes).

Purify your hearts (αγνισατε καρδιας — hagnisate kardias). First aorist active imperative of αγνιζω — hagnizō old verb from αγνος — hagnos (James 3:17), ceremonially (Acts 21:24, Acts 21:26), but here morally as in 1 Peter 1:22; 1 John 3:3. Anarthrous use of καρδιας — kardias as of χειρας — cheiras (wash hands, purify hearts).

Ye double-minded (διπσυχοι — dipsuchoi). As in James 1:8.

Be afflicted (ταλαιπωρησατε — talaipōrēsate). First aorist active imperative ταλαιπωρεω — talaipōreō old verb from ταλαιπωρος — talaipōros (Romans 7:24), to endure toils, here only in N.T. Cf. ταλαιπωριαις — talaipōriais in James 5:1.

Mourn (πεντησατε — penthēsate). First aorist active imperative of πεντεω — pentheō old verb from πεντος — penthos (mourning, James 4:9), as in Matthew 5:4. Often in N.T. joined as here with κλαιω — klaiō to weep (Mark 16:10; Luke 6:25). A call to the godly sorrow spoken of in 2 Corinthians 7:10 (Mayor), like an O.T. prophet.

Weep (κλαυσατε — klausate). First aorist active imperative of κλαιω — klaiō (γελως — gelōs). Old word from Homer down, only here in N.T. as γελαω — gelaō to laugh (opposite of κλαιω — klaiō), in N.T. only in Luke 6:21, Luke 6:25, but καταγελαω — katagelaō in Luke 8:53 (Mark 5:40; Matthew 9:24).

Be turned (μετατραπητω — metatrapētō). Second aorist passive imperative of μετατρεπω — metatrepō old word, to turn about, to transmute, in Homer (not in Attic), here only in N.T.

Heaviness (κατηπειαν — katēpheian). Old word from κατηπης — katēphēs (of a downcast look, from κατα — kata παη — phaē eyes), hanging down of the eyes like the publican in Luke 18:13, here only in N.T.

Humble yourselves (ταπεινωτητε — tapeinōthēte). First aorist passive imperative of ταπεινοω — tapeinoō old verb from ταπεινος — tapeinos (James 1:9), as in Matthew 18:4. The passive here has almost the middle or reflexive sense. The middle voice was already giving way to the passive. See 1 Peter 5:6 for this same form with the same promise of exaltation.

He shall exalt you (υπσωσει υμας — hupsōsei humas). Future active indicative of υπσοω — hupsoō common verb from υπσος — hupsos (height), used by Jesus in contrast with ταπεινοω — tapeinoō as here (Matthew 23:12; Luke 14:11; Luke 18:14).

Speak not one against another (μη καταλαλειτε αλληλων — mē katalaleite allēlōn). Prohibition against such a habit or a command to quit doing it, with μη — mē and the present imperative of καταλαλεω — katalaleō old compound usually with the accusative in ancient Greek, in N.T. only with the genitive (here, 1 Peter 2:12; 1 Peter 3:16). Often harsh words about the absent. James returns to the subject of the tongue as he does again in James 5:12 (twice before, James 1:26; James 3:1-12).

Judgeth (κρινων — krinōn). In the sense of harsh judgment as in Matthew 7:1; Luke 6:37 (explained by καταδικαζω — katadikazō).

Not a doer of the law, but a judge (ουκ ποιητης νομου αλλα κριτης — ouk poiētēs nomoualla kritēs). This tone of superiority to law is here sharply condemned. James has in mind God‘s law, of course, but the point is the same for all laws under which we live. We cannot select the laws which we will obey unless some contravene God‘s law, and so our own conscience (Acts 4:20). Then we are willing to give our lives for our rebellion if need be.

One only (εις — heis). No “only” in the Greek, but εις — heis here excludes all others but God.

The lawgiver (ο νομοτετης — ho nomothetēs). Old compound (from νομοσ τιτημι — nomosνομοτετεω — tithēmi), only here in N.T. In Psalm 9:20. Cf. σωσαι — nomotheteō in Hebrews 7:11; Hebrews 8:6.

To save (σωζω — sōsai first aorist active infinitive of και απολεσαι — sōzō) and to destroy (απολλυμι — kai apolesai first aorist active infinitive of συ δε τις ει — apollumi to destroy). Cf. the picture of God‘s power in Matthew 10:28, a common idea in the O.T. (Deuteronomy 32:39; 1 Samuel 2:16; 2 Kings 5:7).

But who art thou? (συ — su de tis ei̱). Proleptic and emphatic position of τον πλησιον — su (thou) in this rhetorical question as in Romans 9:20; Romans 14:4.

Thy neighbour (ton plēsion). “The neighbour” as in James 2:8.

Go to now (αγε νυν — age nun). Interjectional use of αγε — age (from αγω — agō) as in James 5:1 (only N.T. instances) with a plural verb (οι λεγοντες — hoi legontes present active articular participle, ye that say) as is common in ancient Greek like ιδε νυν ηκουσατε — ide nun ēkousate (Matthew 26:65).

Today or tomorrow (σημερον η αυριον — sēmeron ē aurion). Correct text (Aleph B), not και — kai (and).

Into this city (εις τηνδε την πολιν — eis tēnde tēn polin). Old demonstrative οδε — hode rare in N.T. (Luke 10:39) save in neuter plural ταδε — tade (these things Acts 21:11). One would point out the city on the map (Mayor) as he made the proposal (we will go, πορευσομετα — poreusometha).

And spend a year there (και ποιησομεν εκει ενιαυτον — kai poiēsomen ekei eniauton). Another future (active of ποιεω — poieō). “We will do a year there.”

And trade (και εμπορευσομετα — kai emporeusometha). Future middle of εμπορευομαι — emporeuomai (εν πορευομαι — enεμπορος — poreuomai to go in), old verb from και κερδησομεν — emporos (a merchant or trader, a drummer, one going in and getting the trade, Matthew 13:45), a vivid picture of the Jewish merchants of the time.

And get gain (κερδαινω — kai kerdēsomen). Future (Ionic form) active of κερδος — kerdainō old verb from kerdos (gain, Philemon 1:21), as in Matthew 16:26.

Whereas ye know not (οιτινες ουκ επισταστε — hoitines ouk epistasthe). The longer relative οστις — hostis defines here more precisely (like Latin qui) οι λεγοντες — hoi legontes (ye who say) of James 4:13 in a causal sense, as in Acts 10:47, “who indeed do not know” (present middle indicative of επισταμαι — epistamai).

What shall be on the morrow (της αυριον — tēs aurion). Supply ημερας — hēmeras (day) after αυριον — aurion This is the reading of B (Westcott) “on the morrow” (genitive of time), but Aleph K L cursives have το της αυριον — to tēs aurion (“the matter of tomorrow”), while A P cursives have τα της αυριον — ta tēs aurion (“the things of tomorrow”). The sense is practically the same, though το της αυριον — to tēs aurion is likely correct.

What is your life? (ποια η ζωη υμων — poia hē zōē humōn). Thus Westcott and Hort punctuate it as an indirect question, not direct. Ποια — Poia is a qualitative interrogative (of what character).

As vapour (ατμις — atmis). This is the answer. Old word for mist (like ατμος — atmos from which our “atmosphere”), in N.T. only here and Acts 2:19 with καπνου — kapnou (vapour of smoke (from Joel 2:30).

For a little time (προς ολιγον — pros oligon). See same phrase in 1 Timothy 4:8, προς καιρον — pros kairon in Luke 8:13, προς ωραν — pros hōran in John 5:35.

That appeareth and then vanisheth away (παινομενη επειτα και απανιζομενη — phainomenē epeita kai aphanizomenē). Present middle participles agreeing with ατμις — atmis “appearing, then also disappearing,” with play on the two verbs (παινομαι απανιζω — phainomaiαπανης — aphanizō as in Matthew 6:19, from παν — aphanēs hidden Hebrews 4:13) with the same root παινω απανης — phan (phainōȧphaṅēs).

For that ye ought to say (αντι του λεγειν υμας — anti tou legein humās). “Instead of the saying as to you” (genitive of the articular infinitive with the preposition αντι — anti and the accusative of general reference with λεγειν — legein), “instead of your saying.”

If the Lord will (εαν ο κυριος τεληι — ean ho kurios thelēi). Condition of the third class with εαν — ean and the present active subjunctive (or first aorist active τελεσηι — thelesēi in some MSS). The proper attitude of mind (Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 16:7; Romans 1:19; Philemon 2:19, Philemon 2:24; Hebrews 6:3), not to be uttered always in words like a charm. This Hellenistic formula was common among the ancient heathen, as today among modern Arabs like the Latin deo volente.

This or that (τουτο η εκεινο — touto ē ekeino). Applicable to every act.

In your vauntings (εν ταις αλαζονιαις υμων — en tais alazoniais humōn). Old word for braggart talk (from αλαζονευομαι — alazoneuomai to act the αλαζων — alazōn empty boaster Romans 1:30), common in Aristophanes, in N.T. only here and 1 John 2:16.

Glorying (καυχησις — kauchēsis). Act of glorying, late word from καυχαομαι — kauchaomai good if for Christ (1 Thessalonians 2:19), bad if for self as here.

To him that knoweth (ειδοτι — eidoti). Dative case of second perfect participle ειδως — eidōs (from οιδα — oida), and with the infinitive to know how, “to one knowing how.”

To do good (καλον ποιειν — kalon poiein). “To do a good deed.”

And doeth it not (και μη ποιουντι — kai mē poiounti). Dative again of the present active participle of ποιεω — poieō “and to one not doing it.” Cf. “not a doer” (James 1:23) and Matthew 7:26.

Sin (αμαρτια — hamartia). Unused knowledge of one‘s duty is sin, the sin of omission. Cf. Matthew 23:23.