A.T. Robertson Commentary James 4

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

Wars (πολεμο)

--fightings (μαχα).

War (πολεμος, old word, Matthew 24:6) pictures the chronic state or campaign, while μαχη (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). Old word from ηδομα. Ablative case here after εκ, "out of your sinful, sensual lusts," the desire to get what one does not have and greatly desires.

That war (των στρατευομενων). Present middle articular participle (ablative case agreeing with ηδονων) of στρατευω, 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). Modern church disturbances are old enough in practice.

Ye lust (επιθυμειτε). Present active indicative of επιθυμεω, old word (from επι, θυμος, yearning passion for), not necessarily evil as clearly not in Lu 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 (φονευετε κα ζηλουτε). Present active indicatives of φονευω (old verb from φονευς, murderer) and ζηλοω, to desire hotly to possess (1 Corinthians 12:31). It is possible (perhaps probable) that a full stop should come after φονευετε (ye kill) as the result of lusting and not having. Then we have the second situation: "Ye covet and cannot obtain (επιτυχειν, second aorist active infinitive of επιτυγχανω), and (as a result) ye fight and war." This punctuation makes better sense than any other and is in harmony with verse 1. Thus also the anticlimax in φονευετε and ζηλουτε is avoided. Mayor makes the words a hendiadys, "ye murderously envy."

Ye have not, because ye ask not (ουκ εχετε δια το μη αιτεισθα υμας). James refers again to ουκ εχετε (ye do not have) in verse 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 δια and the accusative of the articular present middle infinitive of αιτεω, used here of prayer to God as in Mt 7:7f. Hυμας (you) is the accusative of general reference. Note the middle voice here as in αιτεισθε in 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 αιτεω and αιτεομα often "an extinct subtlety."

Because ye ask amiss (διοτ κακως αιτεισθε). Here the indirect middle does make sense, "ye ask for yourselves" and that is "evilly" or amiss (κακως), as James explains.

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

Ye adulteresses (μοιχαλιδες). Μοιχο κα (ye adulterers) is spurious (Syrian text only). The feminine form here is a common late word from the masculine μοιχο. It is not clear whether the word is to be taken literally here as in Ro 7:3, or figuratively for all unfaithful followers of Christ (like an unfaithful bride), as in 2 Corinthians 11:1f.; 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 verses 2f. 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 (εχθρα του θεου). Objective genitive θεου with εχθρα (predicate and so without article), old word from εχθρος, enemy (Romans 5:10), with εις θεον .

Whosoever therefore would be (ος εαν ουν βουληθη). Indefinite relative clause with ος and modal εαν and the first aorist passive (deponent) subjunctive of βουλομα, to will (purpose).

A friend of the world (φιλος του κοσμου). Predicate nominative with infinitive εινα agreeing with ος. See 2:23 for φιλος θεου (friend of God).

Maketh himself (καθιστατα). Present passive (not middle) indicative as in 3:6, "is constituted," "is rendered."

An enemy of God (εχθρος του θεου). Predicate nominative and anarthrous and objective genitive (θεου).

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

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

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

Long unto envying (προς φθονον επιποθε). A difficult phrase. Some even take προς φθονον with λεγε rather than with επιποθε, as it naturally does go, meaning "jealously." But even so, with God presented as a jealous lover, does το πνευμα refer to the Holy Spirit as the subject of επιποθε or to man's spirit as the object of επιποθε? Probably the former and επιποθε then means to yearn after in the good sense as in Php 1:8.