James 4:1Meaning & Commentary from the Church Fathers

The Apostle shows that although the persons mentioned claim the rank of teachers for themselves, they are altogether fleshly. They do many things utterly contrary to this and invent pleasures for themselves. Some seek a sumptuous table, which Paul also condemns when he says that such men serve not the Lord but their own belly (Rom 16:18). Others desire to acquire estates. Some desire wealthy houses. Each seeks something else, as the evil one suggests, while striving to deprive them of salvation.

The saying, “Where do wars and quarrels among you come from?” shows that although ornate instructional speeches are composed among them, they are all fleshly men and are in a most grievous state. Paul also condemns this: “For where there are among you envy and zeal and strife, are you not fleshly?” (1 Cor 3:3). The man who has enough land, seeing that his neighbor’s field is larger, strives to enlarge his own, and likewise to make his house higher.

The Apostle shows that they do not imagine the word of teaching rightly, since they are all fleshly and commit grievous sins.

Desires wage war in your members when your hands, tongue, or other parts of the body intemperately obey what a shameless mind whispers to them. James also wrote about this in the first part of his epistle: “Each one is tempted when he is drawn away and enticed by his own desire” (Jas 1:14). It is also possible that desires for earthly goods are meant here, goods that point toward heavenly goods: respect, honor, and dignity. For this reason, and for many others, battles between evil and good are often waged within us.

By these words the brother of God shows, according to Theophylact and Oecumenius, that those who have earthly, fleshly, and demonic wisdom are false teachers.

Although they appear to be virtuous and spiritual, in reality they are fleshly and passionate. For this reason they raise up enmities and quarrels against their brothers, according to Mitrophanes.

Why do they do this? To fulfill the pleasures and desires of their body. They do it for the sake of pleasing banquets, concerning which Paul said: "Such people do not serve our Lord Jesus Christ, but their own belly" (Rom 16:18).

Or they do it to acquire properties and possessions, or to have splendid houses and the like. The devil suggests these things to them because he desires to destroy them.

The discourse beginning with this verse is closely connected with the preceding one. It exposes the inner foundations of the disorders indicated above in the communities to which the epistle was sent.

This rapid and impetuous transition is remarkable. Immediately before, the thought was expressed that the fruit of righteousness is sown and ripens only in peace (Jas 3:18).

Now the apostle turns to exposing qualities opposite to peace. This foretells a strict discourse, filled even with indignation.

This is expressed in the interrogative form of speech, in its abruptness, and in the absence of addresses to the readers with the words "brethren" or "beloved brethren," except in Jas 4:11.

The writer uses such addresses in the preceding sections.

Having just spoken of the need to preserve peace, the apostle James now enters into a discussion of the causes that disturb the peace of the Christians to whom he writes.

Earlier the apostle James had spoken of evil desires as proceeding from personal temptations (see Jas 1:14). Here he explains that sins against neighbors also proceed from the same source.

These include envy, enmity, quarrels, fights, and murder.

From malice also comes the fruitlessness of prayers, which consist chiefly in requests for earthly goods, and not for the higher spiritual goods. A Christian must be especially and wholly filled with these spiritual goods, and therefore must pray for them above all.

In chapter 4 the apostle shows the fruits of the preaching of demonic wisdom in social life.

The preachers of this wisdom gratify people's base desires, instill love for earthly goods, and suggest the proud thought that man by himself, through his own efforts and without God's help, can attain happiness and well-being.

But bitter reality most often mercilessly destroys this self-confident and frivolous theory of arranging earthly well-being. The result is enmity and strife in people's mutual relations.

"You desire," says the apostle, "and do not have. You murder and envy, and cannot obtain. You quarrel and fight, and you do not have, because you do not ask God.

"And if you sometimes turn to prayer, you do not receive, because you ask not for good, but to spend it on your pleasures" (vv. 2-3).