John Gill Commentary James 4

From where come wars and fightings among you ?
&c.] 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 (James 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 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.

You lust, and have not
The apostle proceeds to show the unsuccessfulness of many in their desires and pursuits after worldly things; some might be like the sluggard, whose soul desireth all good things, and yet he has nothing, (Proverbs 13:4) because he does not make use of any means, even of such as are proper and necessary, and ought to be used:

ye kill, and desire to have, and cannot obtain ;
some, instead of kill, which seems not so agreeable, read envy; and then the sense is, they envy at the good and happiness of others, and covet after another's property, but cannot enjoy it; all such envy and covetousness are fruitless, as well as sinful:

you fight and war, yet you have not ;
go to law one with another about each other's property; or rather, make a great stir and hustle to get the things of the world; rise early, and sit up late; strive who should get most, and quarrel about what is gotten, and seek to get all advantages of one another; and yet still have not, what at least is desired and strove for:

because you ask not ;
of God, whose blessing only makes rich: instead of all this worldly stir and bustle, and these strivings and quarrellings with one another, it would be much more advisable, and, in the issue, be found to turn to more account, to pray to God for a blessing on your endeavours; and to ask of him the good and necessary things of life, in submission to his will, and with thankfulness for what he has bestowed.

You ask, and receive not
Some there were that did ask of God the blessings of his goodness and providence, and yet these were not bestowed on them; the reason was,

because you ask amiss ;
not in the faith of a divine promise; nor with thankfulness for past mercies; nor with submission to the will of God; nor with a right end, to do good to others, and to make use of what might be bestowed, for the honour of God, and the interest of Christ: but

that you may consume it upon your lusts ;
indulge to intemperance and luxury;

as the man that had much goods laid up for many years did, to the neglect of his own soul, (Luke 12:19) or the rich man, who spent all upon his back and his belly, and took no notice of Lazarus at his gate; (Luke 16:19) .

You adulterers and adulteresses
Not who were literally such, but in a figurative and metaphorical sense: as he is an adulterer that removes his affections from his own wife, and sets them upon another woman; and she is an adulteress that loves not her husband, but places her love upon another man; so such men and women are adulterers and adulteresses, who, instead of loving God, whom they ought to love with all their hearts and souls, set their affections upon the world, and the things of it: the Vulgate Latin, Syriac, and Ethiopic versions, leave out the word "adulteresses": these the apostle addresses in the following manner;

know you not that the friendship of the world is enmity with God ?
that an immoderate love for the good things of the world, and a prevailing desire after the evil things of it, and a delight in the company and conversation of the men of the world, and a conformity to, and compliance with, the sinful manners and customs of the world, are so many declarations of war with God, and acts of hostility upon him; and show the enmity of the mind against him, and must be highly displeasing to him, and resented by him:

whosoever therefore will be a friend of the world is the enemy of
God ;
whoever is in league with the one must be an enemy to the other; God and mammon cannot be loved and served by the same persons, at the same time; the one will be loved, and the other hated; the one will be attended to, and the other neglected: this may be known both from reason and from Scripture, particularly from (Matthew 6:24) .

Do you think that the Scripture says in vain ?
&c.] Some think that the apostle refers to a particular passage of Scripture in the Old Testament, and that he took it from (Genesis 6:3) as some; or from (Exodus 20:5) , as others; or from (Deuteronomy 7:2Deuteronomy 7:5) or from (Job 5:6) or from (Proverbs 21:10) others think he had in view some text in the New Testament; either (Romans 12:2) or (Galatians 5:17).

And some have imagined that he refers to a passage in the apocryphal book:

``For into a malicious soul wisdom shall not enter; nor dwell in the body that is subject unto sin.''

and others have been of opinion that it is taken out of some book of Scripture then extant, but now lost, which by no means can be allowed of: the generality of interpreters, who suppose a particular text of Scripture is referred to, fetch it from (Numbers 11:29) but it seems best of all to conclude that the apostle has no regard to any one particular passage of Scripture, in which the following words are expressly had, since no such passage appears; but that his meaning is, the sense of the Scripture everywhere, where it speaks of this matter, is to this purpose: nor does it say this, or any thing else in vain; whatever is written there is to answer some end, as for learning, edification, and comfort, for doctrine, reproof, correction, and instruction in righteousness; neither with respect to what is before suggested, that what is asked in a right manner, and for a right end, shall be given; and that the love of the world, and the love of God, are things incompatible; nor with respect to what follows:

the spirit that dwells in us lusts to envy ?
that is, the depraved spirit of man, the spirit of an unregenerate man; that as it is prone to every lust, and prompts to every sin, the imagination of the thought of man's heart being evil, and that continually, so it instigates to envy the happiness of others; see (Genesis 6:5) (8:21).

Or this may be put as a distinct question from the other, "does the spirit that dwells in us lust to envy?" that is, the Holy Spirit, who dwells in the hearts of his people, as in his temple: the Ethiopic version reads, "the Holy Spirit": and then the sense is, does he lust to envy? no; he lusts against the flesh and the works of it, and envy among the rest; see (Galatians 5:17Galatians 5:21) but he does not lust to it, or provoke to it, or put persons upon it; nor does he, as the Arabic version renders it, "desire that we should envy"; he is a spirit of grace; he bestows grace and favours upon men; and is so far from envying, or putting others upon envying any benefit enjoyed by men, that he increases them, adds to them, and enlarges them, as follows.