American Standard Version (ASV 1901) 
Whence [come] wars and whence [come] fightings among you? [come they] not hence, [even] of your pleasures that war in your members?
King James Version (KJV 1769)
From whence [come] wars and fightings among you? [come they] not hence, [even] of your lusts that war in your members?
New American Standard Bible (NASB ©1995)
What is the source of quarrels and conflicts among you? Is not the source your pleasures that wage war in your members?
Webster's Revision of the KJB (WEB 1833)
From whence [come] wars and fightings among you? [come they] not hence, [even] from your lusts that war in your members?
Darby's Translation (DBY 1890)
Whence [come] wars and whence fightings among you? [Is it] not thence,from your pleasures, which war in your members?
Rotherham's Emphasized Bible (EBR 1902)
Whence wars and whence fightings among you? are they not from hencedue to your pleasures which are taking the field in your members?
Young's Literal Translation (YLT 1898)
Whence [are] wars and fightings among you? not thenceout of your passions, that are as soldiers in your members?
Douay-Rheims Challoner Revision (DR 1750)
From whence are wars and contentions among you? Are they not hence, from your concupiscences, which war in your members?
Original King James Bible (AV 1611) 
From whence come warres and fightings among you? come they not hence, euen of your lusts, that warre in your members?
John Etheridge Peshitta-Aramaic NT (1849)
From whence are there among you wars and strifes? Is it not from the lusts which war in your members?
James Murdock Peshitta-Aramaic NT (1852)
Whence is it, that there are among you fightings and broils? Is it not from the lusts, which war in your members?
From the base of G4213
with enclitic adverb of origin; from which
(as interrogitive) or what
(as relative) place, state, source or cause.
[[pelomai]] (to bustle
(literally or figuratively; a single encounter or a series).
Apparently a primary particle, having a copulative
and sometimes also a cumulative
, etc.; often used in connection (or composition) with other particles or small words.
; a battle
, that is, (figuratively) controversy
A primary preposition denoting (fixed) position
(in place, time or state), and (by implication) instrumentality
(medially or constructively), that is, a relation of rest
(intermediate between G1519
, (up-) on
Irregular dative case of G5210
A primary word; the absolutely negative (compare G3361
) adverb; no
From the same as G1759
(literally or figuratively); (repeated) on both sides
A primary preposition denoting origin
(the point whence
motion or action proceeds), from
(of place, time or cause; literally or figuratively; direct or remote).
Genitive case of G5210
[[handano]] (to please
); sensual delight
; by implication desire
Middle voice from the base of G4756
; to serve
in a military campaign; figuratively to execute the apostolate
(with its arduous duties and functions), to contend
with carnal inclinations.
Tense - Present (See G5774
Voice - Middle (See G5785
Mood - Participle (See G5796
Count - 111
A primary preposition denoting (fixed) position
(in place, time or state), and (by implication) instrumentality
(medially or constructively), that is, a relation of rest
(intermediate between G1519
, (up-) on
Genitive case of G5210
Of uncertain affinity; a limb
of the body.
_ _ James 4:1-17. Against fightings and their source; worldly lusts; uncharitable judgments, and presumptuous reckoning on the future.
_ _ whence The cause of quarrels is often sought in external circumstances, whereas internal lusts are the true origin.
_ _ wars, etc. contrasted with the “peace” of heavenly wisdom. “Fightings” are the active carrying on of “wars.” The best authorities have a second “whence” before “fightings.” Tumults marked the era before the destruction of Jerusalem when James wrote. He indirectly alludes to these. The members are the first seat of war; thence it passes to conflict between man and man, nation and nation.
_ _ come they not, etc. an appeal to their consciences.
_ _ lusts literally, “pleasures,” that is, the lusts which prompt you to “desire” (see on James 4:2) pleasures; whence you seek self at the cost of your neighbor, and hence flow “fightings.”
_ _ that war “campaign, as an army of soldiers encamped within” [Alford] the soul; tumultuously war against the interests of your fellow men, while lusting to advance self. But while warring thus against others they (without his knowledge) war against the soul of the man himself, and against the Spirit; therefore they must be “mortified” by the Christian.
_ _ The former chapter speaks of envying one another, as the great spring of strifes and contentions; this chapter speaks of a lust after worldly things, and a setting too great a value upon worldly pleasures and friendships, as that which carried their divisions to a shameful height.
_ _ I. The apostle here reproves the Jewish Christians for their wars, and for their lusts as the cause of them: Whence come wars and fightings among you? Come they not hence, even of your lusts that war in your members, James 4:1. The Jews were a very seditious people, and had therefore frequent wars with the Romans; and they were a very quarrelsome divided people, often fighting among themselves; and many of those corrupt Christians against whose errors and vices this epistle was written seem to have fallen in with the common quarrels. Hereupon, our apostle informs them that the origin of their wars and fightings was not (as they pretended) a true zeal for their country, and for the honour of God, but that their prevailing lusts were the cause of all. Observe hence, What is sheltered and shrouded under a specious pretence of zeal for God and religion often comes from men's pride, malice, covetousness, ambition, and revenge. The Jews had many struggles with the Roman power before they ere entirely destroyed. They often unnecessarily embroiled themselves, and then fell into parties and factions about the different methods of managing their wars with their common enemies; and hence it came to pass that, when their cause might be supposed good, yet their engaging in it and their management of it came from a bad principle. Their worldly and fleshly lusts raised and managed their wars and fightings; but one would think here is enough said to subdue those lusts; for, 1. They make a war within as well as fightings without. Impetuous passions and desires first war in their members, and then raise feuds in their nation. There is war between conscience and corruption, and there is war also between one corruption and another, and from these contentions in themselves arose their quarrels with each other. Apply this to private cases, and may we not then say of fightings and strifes among relations and neighbours they come from those lusts which war in the members? From lust of power and dominion, lust of pleasure, or lust of riches, from some one or more of these lusts arise all the broils and contentions that are in the world; and, since all wars and fightings come from the corruptions of our own hearts, it is therefore the right method for the cure of contention to lay the axe to the root, and mortify those lusts that war in the members. 2. It should kill these lusts to think of their disappointment: “You lust, and have not; you kill, and desire to have, and cannot obtain, James 4:2. You covet great things for yourselves, and you think to obtain them by your victories over the Romans or by suppressing this and the other party among yourselves. You think you shall secure great pleasures and happiness to yourselves, by overthrowing every thing which thwarts your eager wishes; but, alas! you are losing your labour and your blood, while you kill one another with such views as these.” Inordinate desires are either totally disappointed, or they are not to be appeased and satisfied by obtaining the things desired. The words here rendered cannot obtain signify cannot gain the happiness sought after. Note hence, Worldly and fleshly lusts are the distemper which will not allow of contentment or satisfaction in the mind. 3. Sinful desires and affections generally exclude prayer, and the working of our desires towards God: “You fight and war, yet you have not, because you ask not. You fight, and do not succeed, because you do not pray you do not consult God in your undertakings, whether he will allow of them or not; and you do not commit your way to him, and make known your requests to him, but follow your own corrupt views and inclinations: therefore you meet with continual disappointments;” or else. 4. “Your lusts spoil your prayers, and make them an abomination to God, whenever you put them up to him, v. 3. You ask, and receive not, because you ask amiss, that you may consume it upon your lusts.” As if it had been said, “Though perhaps you may sometimes pray for success against your enemies, yet it is not your aim to improve the advantages you gain, so as to promote true piety and religion either in yourselves or others; but pride, vanity, luxury, and sensuality, are what you would serve by your successes, and by your very prayers. You want to live in great power and plenty, in voluptuousness and a sensual prosperity; and thus you disgrace devotion and dishonour God by such gross and base ends; and therefore your prayers are rejected.” Let us learn hence, in the management of all our worldly affairs, and in our prayers to God for success in them, to see that our ends be right. When men follow their worldly business (suppose them tradesmen or husbandmen), and ask of God prosperity, but do not receive what they ask for, it is because they ask with wrong aims and intentions. They ask God to give them success in their callings or undertakings; not that they may glorify their heavenly Father and do good with what they have, but that they may consume it upon their lusts that they may be enabled to eat better meat, and drink better drink, and wear better clothes, and so gratify their pride, vanity, and voluptuousness. But, if we thus seek the things of this world, it is just in God to deny them; whereas, if we seek any thing that we may serve God with it, we may expect he will either give us what we seek or give us hearts to be content without it, and give opportunities of serving and glorifying him some other way. Let us remember this, that when we speed not in our prayers it is because we ask amiss; either we do not ask for right ends or not in a right manner, not with faith or not with fervency: unbelieving and cold desires beg denials; and this we may be sure of, that, when our prayers are rather the language of our lusts than of our graces, they will return empty.
_ _ II. We have fair warning to avoid all criminal friendships with this world: You adulterers and adulteresses, know you not that the friendship of the world is enmity with God? James 4:4. Worldly people are here called adulterers and adulteresses, because of their perfidiousness of God, while they give their best affections to the world. Covetousness is elsewhere called idolatry, and it is here called adultery; it is a forsaking of him to whom we are devoted and espoused, to cleave to other things; there is this brand put upon worldly-mindedness that it is enmity to God. A man may have a competent portion of the good things of this life, and yet may keep himself in the love of God; but he who sets his heart upon the world, who places his happiness in it, and will conform himself to it, and do any thing rather than lose its friendship, he is an enemy to God; it is constructive treason and rebellion against God to set the world upon his throne in our hearts. Whosoever therefore is the friend of the world is the enemy of God. He who will act upon this principle, to keep the smiles of the world, and to have its continual friendship, cannot but show himself, in spirit, and in his actions too, an enemy to God. You cannot serve God and mammon, Matthew 6:24. Hence arise wars and fightings, even from this adulterous idolatrous love of the world, and serving of it; for what peace can there be among men, so long as there is enmity towards God? or who can fight against God, and prosper? “Think seriously with yourselves what the spirit of the world is, and you will find that you cannot suit yourselves to it as friends, but it must occasion your being envious, and full of evil inclinations, as the generality of the world are. Do you think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy?” James 4:5. The account given in the holy scriptures of the hearts of men by nature is that their imagination is evil, only evil, and that continually, Genesis 6:5. Natural corruption principally shows itself by envying, and there is a continual propensity to this. The spirit which naturally dwells in man is always producing one evil imagination or another, always emulating such as we see and converse with and seeking those things which are possessed and enjoyed by them. Now this way of the world, affecting pomp and pleasure, and falling into strifes and quarrels for the sake of these things, is the certain consequence of being friends to the world; for there is no friendship without a oneness of spirit, and therefore Christians, to avoid contentions, must avoid the friendship of the world, and must show that they are actuated by nobler principles and that a nobler spirit dwells in them; for, if we belong to God, he gives more grace than to live and act as the generality of the world do. The spirit of the world teaches men to be churls; God teaches them to be bountiful. The spirit of the world teaches us to lay up, or lay out, for ourselves, and according to our own fancies; God teaches us to be willing to communicate to the necessities and to the comfort of others, and so as to do good to all about us, according to our ability. The grace of God is contrary to the spirit of the world, and therefore the friendship of the world is to be avoided, if we pretend to be friends of God yea, the grace of God will correct and cure the spirit that naturally dwells in us; where he giveth grace, he giveth another spirit than that of the world.
_ _ III. We are taught to observe the difference God makes between pride and humility. God resisteth the proud, but giveth grace unto the humble, James 4:6. This is represented as the language of scripture in the Old Testament; for so it is declared in the book of Psalms that God will save the afflicted people (if their spirits be suited to their condition), but will bring down high looks (Psalms 18:27); and in the book of Proverbs it is said, He scorneth the scorners, and giveth grace unto the lowly, Proverbs 3:34. Two things are here to be observed: 1. The disgrace cast upon the proud: God resists them; the original word, antitassetai, signifies, God's setting himself as in battle array against them; and can there be a greater disgrace than for God to proclaim a man a rebel, an enemy, a traitor to his crown and dignity, and to proceed against him as such? The proud resists God; in his understanding he resists the truths of God; in his will he resists the truths of God; in his will he resists the laws of God; in his passions he resists the providence of God; and therefore no wonder that God sets himself against the proud. Let proud spirits hear this and tremble God resists them. Who can describe the wretched state of those who make God their enemy? He will certainly fill with same (sooner or later) the faces of such as have filled their hearts with pride. We should therefore resist pride in our hearts, if we would not have God to resist us. 2. The honour and help God gives to the humble. Grace, as opposed to disgrace, is honour; this God gives to the humble; and, where God gives grace to be humble, there he will give all other graces, and, as in the beginning of this sixth verse, he will give more grace. Wherever God gives true grace, he will give more; for to him that hath, and useth what he hath aright, more shall be given. He will especially give more grace to the humble, because they see their need of it, will pray for it and be thankful for it; and such shall have it. For this reason,
_ _ IV. We are taught to submit ourselves entirely to God: Submit yourselves therefore to God. Resist the devil, and he will flee from you, James 4:7. Christians should forsake the friendship of the world, and watch against that envy and pride which they see prevailing in natural men, and should by grace learn to glory in their submissions to God. “Submit yourselves to him as subjects to their prince, in duty, and as one friend to another, in love and interest. Submit your understandings to the truths of God; submit your wills to the will of God, the will of his precept, the will of his providence.” We are subjects, and as such must be submissive; not only through fear, but through love; not only for wrath, but also for conscience' sake. “Submit yourselves to God, as considering how many ways you are bound to this, and as considering what advantage you will gain by it; for God will not hurt you by his dominion over you, but will do you good.” Now, as this subjection and submission to God are what the devil most industriously strives to hinder, so we ought with great care and steadiness to resist his suggestions. If he would represent a tame yielding to the will and providence of God as what will bring calamities, and expose to contempt and misery, we must resist these suggestions of fear. If he would represent submission to God as a hindrance to our outward ease, or worldly preferments, we must resist these suggestions of pride and sloth. If he would tempt us to lay any of our miseries, and crosses, and afflictions, to the charge of Providence, so that we might avoid them by following his directions instead of God's, we must resist these provocations to anger, not fretting ourselves in any wise to do evil. “Let not the devil, in these or the like attempts, prevail upon you; but resist him and he will flee from you.” If we basely yield to temptations, the devil will continually follow us; but if we put on the whole armour of God, and stand it out against him, he will be gone from us. Resolution shuts and bolts the door against temptation.
_ _ V. We are directed how to act towards God, in our becoming submissive to him, James 4:8-10. 1. Draw nigh to God. The heart that has rebelled must be brought to the foot of God; the spirit that was distant and estranged from a life of communion and converse with God must become acquainted with him: “Draw nigh to God, in his worship and institutions, and in every duty he requires of you.” 2. Cleanse your hands. He who comes unto God must have clean hands. Paul therefore directs to lift up holy hands without wrath and doubting (1 Timothy 2:8), hands free from blood, and bribes, and every thing that is unjust or cruel, and free from every defilement of sin: he is not subject to God who is a servant of sin. The hands must be cleansed by faith, repentance, and reformation, or it will be in vain for us to draw nigh to God in prayer, or in any of the exercises of devotion. 3. The hearts of the double-minded must be purified. Those who halt between God and the world are here meant by the double-minded. To purify the heart is to be sincere, and to act upon this single aim and principle, rather to please God than to seek after any thing in this world: hypocrisy is heart-impurity; but those who submit themselves to God aright will purify their hearts as well as cleanse their hands. 4. Be afflicted, and mourn, and weep. “What afflictions God sends take them as he would have you, and by duly sensible of them. Be afflicted when afflictions are sent upon you, and do not despise them; or be afflicted in your sympathies with those who are so, and in laying to heart the calamities of the church of God. Mourn and weep for your own sins and the sins of others; times of contention and division are times to mourn in, and the sins that occasion wars and fightings should be mourned for. Let your laughter be turned to mourning and your joy to heaviness.” This may be taken either as a prediction of sorrow or a prescription of seriousness. Let men think to set grief at defiance, yet God can bring it upon them; none laugh so heartily but he can turn their laughter into mourning; and this the unconcerned Christians James wrote to are threatened should be their case. They are therefore directed, before things come to the worst, to lay aside their vain mirth and their sensual pleasures, that they might indulge godly sorrow and penitential tears. 5. “Humble yourselves in the sight of the Lord. Let the inward acts of the would be suitable to all those outward expressions of grief, affliction, and sorrow, before mentioned.” Humility of spirit is here required, as in the sight of him who looks principally at the spirits of men. “Let there be a thorough humiliation in bewailing every thing that is evil; let there be great humility in doing that which is good: Humble yourselves.”
_ _ VI. We have great encouragement to act thus towards God: He will draw nigh to those that draw nigh to him (James 4:8), and he will lift up those who humble themselves in his sight, James 4:10. Those that draw nigh to God in a way of duty shall find God drawing nigh to them in a way of mercy. Draw nigh to him in faith, and trust, and obedience, and he will draw nigh to you for your deliverance. If there be not a close communion between God and us, it is our fault, and not his. He shall lift up the humble. Thus much our Lord himself declared, He that shall humble himself shall be exalted, Matthew 23:12. If we be truly penitent and humble under the marks of God's displeasure, we shall in a little time know the advantages of his favour; he will lift us up out of trouble, or he will lift us up in our spirits and comforts under trouble; he will lift us up to honour and safety in the world, or he will lift us up in our way to heaven, so as to raise our hearts and affections above the world. God will revive the spirit of the humble (Isaiah 57:15), He will hear the desire of the humble (Psalms 10:17), and he will at last life them up to glory. Before honour is humility. The highest honour in heaven will be the reward of the greatest humility on earth.
From whence come wars and fightings Quarrels and wars among you, quite opposite to this peace? Is it not from your pleasures Your desires of earthly pleasures. Which war Against your souls. In your members Here is the first seat of the war. Hence proceeds the war of man with man, king with king, nation with nation.
From (1) whence [come] wars and fightings among you? [come they] not hence, [even] of your lusts that war in your members?
(1) He advances the same argument, condemning certain other causes of wars and contentions, that is, unbridled pleasures and uncontrolled lusts, by their effects, for so much as the Lord does worthily make them come to no effect, so that they bring nothing to them in whom they reside, but incurable torments.
James 3:14-18 But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. ... And the fruit of righteousness is sown in peace of them that make peace.
- come they:
James 1:14 But every man is tempted, when he is drawn away of his own lust, and enticed.
Genesis 4:5-8 But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell. ... And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.
Jeremiah 17:9 The heart [is] deceitful above all [things], and desperately wicked: who can know it?
Matthew 15:19 For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies:
Mark 7:21-23 For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, ... All these evil things come from within, and defile the man.
John 8:44 Ye are of [your] father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.
Romans 8:7 Because the carnal mind [is] enmity against God: for it is not subject to the law of God, neither indeed can be.
1 Timothy 6:4-10 He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, ... For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.
Titus 3:3 For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, [and] hating one another.
1 Peter 1:14 As obedient children, not fashioning yourselves according to the former lusts in your ignorance:
1 Peter 2:11 Dearly beloved, I beseech [you] as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;
1 Peter 4:2-3 That he no longer should live the rest of [his] time in the flesh to the lusts of men, but to the will of God. ... For the time past of [our] life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries:
2 Peter 2:18 For when they speak great swelling [words] of vanity, they allure through the lusts of the flesh, [through much] wantonness, those that were clean escaped from them who live in error.
2 Peter 3:3 Knowing this first, that there shall come in the last days scoffers, walking after their own lusts,
1 John 2:15-17 Love not the world, neither the things [that are] in the world. If any man love the world, the love of the Father is not in him. ... And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.
Jude 1:16-18 These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling [words], having men's persons in admiration because of advantage. ... How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts.
- or, pleasures,
James 4:3 Ye ask, and receive not, because ye ask amiss, that ye may consume [it] upon your lusts.
Romans 7:5 For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death.
Romans 7:23 But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.
Galatians 5:17 For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.
Colossians 3:5 Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:
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