James 4:1

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James 4:1 in Multiple Translations

Berean Standard Bible BSB

What causes conflicts and quarrels among you? Don’t they come from the passions at war within you?

King James Version KJV

From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members?

American Standard Version ASV

Whence come wars and whence come fightings among you? come they not hence, even of your pleasures that war in your members?

Bible in Basic English BBE

What is the cause of wars and fighting among you? is it not in your desires which are at war in your bodies?

Free Bible Version FBV

Where do the fights and quarrels you're having come from? Aren't they due to the sensual passions that are in conflict within you?

Geneva Bible 1599 GNV

From whence are warres and contentions among you? are they not hence, euen of your pleasures, that fight in your members?

Young's Literal Translation YLT

Whence [are] wars and fightings among you? not thence — out of your passions, that are as soldiers in your members?

World English Bible WEB

Where do wars and fightings among you come from? Don’t they come from your pleasures that war in your members?

Noah Webster Bible WBS

From whence come wars and fightings among you? come they not hence, even from your lusts that war in your members?

Douay-Rheims 1899 DRV

From whence are wars and contentions among you? Are they not hence, from your concupiscences, which war in your members?

Translation for Translators T4T

Now I will tell you why you are fighting among yourselves and quarreling with each other [RHQ]. It is [RHQ] because each of you wants to do evil things [PRS]. You keep on wanting to do things that are not what God wants you to do.

Plain English Version PEV

Why do you always fight and argue with each other? I’ll tell you why. It is because you only think about things that you want for yourself, to make yourself happy, and you don’t care about anyone else. So you fight everyone else to get the things you want.

Study Highlights

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Berean Amplified Bible — James 4:1

BAB

Word Study

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Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

James 4:1 Interlinear (Deep Study)

BIB

GRK ποθεν πολεμοι και μαχαι εν υμιν ουκ εντευθεν εκ των ηδονων υμων των στρατευομενων εν τοις μελεσιν υμων

ποθεν pothen G4159 whence Adv-I

πολεμοι polemos G4171 war Noun-NPM

και kai G2532 and Conj

μαχαι machē G3163 quarrel Noun-NPF

εν en G1722 in/on/among Prep

υμιν su G4771 you Pron-2DP

ουκ ou G3756 no Particle-N

εντευθεν enteuthen, enthen G1782 from here Adv

εκ ek G1537 out from Prep

των ho G3588 the/this/who Art-GPF

ηδονων hēdonē G2237 pleasure Noun-GPF

υμων su G4771 you Pron-2GP

των ho G3588 the/this/who Art-GPF

στρατευομενων strateuō G4754 to battle Verb-PMP-GPF

εν en G1722 in/on/among Prep

τοις ho G3588 the/this/who Art-DPN

μελεσιν melos G3196 member Noun-DPN

υμων su G4771 you Pron-2GP

Greek Word Study

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Greek Word Reference — James 4:1

ποθεν pothen G4159 "whence" Adv-I

This word means 'whence' or 'from where', asking about the source or place of something. It appears in Matthew, Luke, and John, often used to question someone's origin or authority. It's also used metaphorically to describe a condition or state.

Definition: πόθεν adv., whence; __(a) of place: Mat.15:33, Luk.13:25, 27, Jhn.3:8 6:5 8:14 9:29-30 19:9, Rev.7:13; metaphorically, of condition, Rev.2:5; __(b) of origin: Mat.13:27, 54 13:56 21:25, Mrk.6:2, Luk.20:7, Jhn.2:9, Jas.4:1; of parentage, Jhn.7:27-28; __(with) of cause: Mrk.8:4 12:37, Luk.1:43, Jhn.1:49 4:11.† (AS)

Usage: Occurs in 26 NT verses. KJV: whence See also: James 4:1; Luke 13:25; Revelation 2:5.

πολεμοι polemos G4171 "war" Noun-NPM

War is the meaning, whether a single battle or a series of conflicts, like in Matthew 24:6 and Revelation 12:7. It can also imply a personal or spiritual struggle, as in James 4:1.

Definition: πόλεμος, -ον, ό [in LXX chiefly for מִלְחָמָה ;] __1. war: Mat.24:6, Mrk.13:7, Luk.14:31 21:9, Heb.11:34; π. ποιεῖν, before μετά, with genitive (cf. πολεμέω), Rev.11:7 12:17 13:7 19:19. __2. = μάχη, a fight, battle: 1Co.14:8, Rev.9:7, 9 12:7 16:14 20:8; hyperb., of private quarrels (cf. πολεμέω), Jas.4:1.† (AS)

Usage: Occurs in 17 NT verses. KJV: battle, fight, war See also: 1 Corinthians 14:8; Revelation 9:9; Hebrews 11:34.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

μαχαι machē G3163 "quarrel" Noun-NPF

The Greek word for a battle or quarrel, describing a fight or controversy. In 2 Corinthians 7:5 and James 4:1, it refers to a struggle or strife, often between people.

Definition: μάχη, -ης, ἡ (μάχομαι), [in LXX chiefly for רִיב ;] __1. a fight. __2. a strife, contention, quarrel: 2Co.7:5, 2Ti.2:23, Jas.4:1; pl., Tit.3:9.† (AS)

Usage: Occurs in 4 NT verses. KJV: fighting, strive, striving See also: 2 Corinthians 7:5; James 4:1; Titus 3:9.

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

υμιν su G4771 "you" Pron-2DP

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

ουκ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

εντευθεν enteuthen, enthen G1782 "from here" Adv

The Greek word means 'from here' or 'hence', used in the Bible to indicate a place or time, as seen in Luke 4:9 and John 2:16. It can also mean 'on both sides'. Jesus used this word when talking to his disciples in John 14:31. It is about location or direction.

Definition: ἐντεῦθεν adv. (ἔνθεν), [in LXX chiefly for זֶה ;] __1. of place, hence: Luk.4:9 13:31, Jhn.2:16 7:3 14:31 18:36; ἐ. καὶ ἐ. (for cl. ἔνθεν κ. ἔνθεν), on this side and on that, on each side, Jhn.19:18; similarly, ἐ. καὶ ἐκεῖθεν, Rev.22:2. __2. Of time, thereupon. __3. Causal; hence, therefore: Jas.4:1.† ἔνθεν, adv., [in LXX for זֶה, פֹּה, etc. ;] hence: Mat.17:20, Luk.16:26.† (AS)

Usage: Occurs in 10 NT verses. KJV: (from) hence, on either side See also: James 4:1; John 19:18; Revelation 22:2.

εκ ek G1537 "out from" Prep

The preposition 'out from' shows movement or origin, like in John 6:31 and Acts 9:3. It helps us understand where people or things come from or are going.

Definition: ἐκ (ἐξ), prep. with genitive, from out of, from (see Addendum, p. 492).This entry is included here, but in the print version the entry is found on p. 492. ἐκ, before a vowel ἐξ, prep. with genitive, of motion outwards, separation from (opposite to εἰς; = Lat. e, ex), from out of, from among, from. __I. Of Place, __1. of motion, out of, forth from, off from: Jhn.6:31, Act.9:3, Gal.1:8, al.; esp. after verbs of motion, Mat.8:28 17:9, Mrk.1:25 7:28, Jhn.1:33 20:1, Act.12:7, 17 27:30, al.; constr. praeg., σώζειν (διας) ἐκ, Ju 5, Act.28:4. Metaphorical, Mat.7:4, 5, 1Pe.2:9; ἐκ τ. χειρός (-ῶν), before genitive of person(s), Luk.1:74, Jhn.10:28, 29, 39, Act.12:4 24:7, Rev.19:2; πίνειν (which see) ἐκ; of the place from which an action proceeds, Luk.5:3 (cf. 12:36, Jhn.13:4, 2Co.2:4). __2. Of change from one place or condition to another: Jhn.8:42, Rom.6:13 13:11, Rev.7:14, al.; with ellips. of verb of motion, 2Ti.2:26, 2Pe.2:21, Rev.2:21, al. __3. Of separation or distinction from a number, before collective or pl. nouns: Mat.13:47, 49, Jhn.12:1, Act.3:15, 1Pe.1:3, al.; after εἷς, Mat.10:29 Luk.17:15, al.; οὐδείς, Jhn.7:19, al.; πολλοί, Jhn.11:19, al.; τις, Luk.11:15, al.; τίς, Mat.6:27, al.; in partitive phrase as subject of sentence, Jhn.16:17; Hebraistically, ἐκ μέσου before genitive, = ἐκ (Heb. מִתּוֹךְ), Mat.13:49, al. __4. Of position or direction (so in cl. = ἔξω): ἐκ δεξιῶν (see: δεξιός); ἐξ ἐναντίας, Mrk.15:39 (metaphorically, Tit.2:8); ἐκ ῥιζῶν (i.e., utterly), Mat.11:20. __II. Of Time, __1. of the point of time from which, from, since: ἐκ γενετῆς, Jhn.9:1, cf. Mrk.10:20, Luk.23:8, Act.24:10, al. __2. Of succession in time: ἐκ δευτέρου, a second time, Mrk.14:72, al., cf. Mat.26:44; ἡμέραν ἐξ ἡμέρας, from day to day, 2Pe.2:8. __III. Of Origin, __1. of nativity, lineage, race: κοίτην (ἐν γαστρί) ἔχειν, Rom.9:10, Mat.1:18; γεννᾶν ἐκ, Mat.1:3ff.; γεννᾶσθαι (γίνεσθαι) ἐκ, Jhn.3:6 8:41, Gal.4:4; ἐκ πνεύματος (θεοῦ), Jhn.1:13 3:5ff., al. ἔρχεσθαι, εἶναι, etc., ἐκ τ. πολέως, Jhn.1:44; φυλῆς, Luk.2:36, al.; τ. ἐξουσίας Ἡρῴδου, Luk.23:7; ὁ ὢν ἐκ τ. γῆς, Jhn.3:31. __2. Of the author, occasion or source: Mat.5:37, Jhn.2:16, Rom.2:29, 1Co.8:6, Gal.5:8, al.; ἐκ (τ. θεοῦ, 1Co.7:7, 2Co.5:1, 1Jn.4:7; ἐκ τ. πατρός, Jhn.6:65, al.; ἐκ τ. γῆς ἐστιν, λαλεῖ, Jhn.3:31; εκ καρδίας, Rom.6:17, cf. Mrk.12:30, 1Ti.1:5; ἐκ ψυχῆς, Eph.6:6, Col.3:23; ἐκ πίστεως, Rom.14:23; κρίνειν ἐκ, Luk.19:22, Rev.20:12. __3. Of the agent, after passive verbs: Mat.15:5, Mrk.7:11, 2Co.2:2, al.; frequently in Re after αδικεῖσθαι (2:11), etc. __4. Of cause, dependence, source of supply: τ. πόνου (των), Rev.16:10, 11; τ. φωνῶν, Rev.8:13; ἐκ τούτου, Jhn.6:66 19:12 (but see Meyer, in ll.); ἐκ θεοῦ λαλεῖν, 2Co.2:17; ἐκ τ. ἀληθείας, Jhn.18:37, 1Jn.3:19; ὁ ἐκ πίστεως, Rom.3:26 4:16; οἱ (ὄντες) ἐκ περιτομῆς, Act.11:2, Rom.4:12, Gal.2:12, Col.4:11; πίνειν ἐκ, Mat.26:29, Mrk.14:25, Jhn.4:13, al.; θερίζειν, Gal.6:8; μετέχειν ἐκ (= partit. genitive), 1Co.10:13; with inf., ἐκ τοῦ ἔχειν, 2Co.8:11. __5. Of material: Mat.27:29, Jhn.2:15 19:2, Rom.9:21, 1Co.11:12, Rev.18:12, al.; allied to which is its use of price (= cl. genitive): Mat.27:7, cf. ib. 20:2, Act.1:18. __IV. By attraction = ἐν (cl.): τὰ ἐκ τ. οἰκιας, Mat.24:17; τ. ἐξ αὐτοῦ δύναμιν, Mrk.5:30 (see Field, in l.); ὁ πατὴρ ὁ ἐξ οὐρανοῦ, Luk.11:13. __V. Adverbial phrases: ἐξ ἀνάγκης, 2Co.9:7, Heb.7:12; ἐξ ἰσότητος, 2Co.8:13; ἐκ μέρους, 1Co.12:27 13:9-12; ἐκ μέτρου, Jhn.3:34; ἐκ συμφώνου, 1Co.7:5. __VI. in composition, ἐκ signifies, __1. procession, removal: ἐκβαίνω, ἐκβάλλω. __2. Opening out, unfolding: ἐκτείνω; metaphorically, ἐξαγγάλλω. __3. Origin: ἔκγονος. __4. Completeness: ἐξαπορέω (see M, Pr., 237), ἐκπληρόω, ἐκτελέω. (AS)

Usage: Occurs in 753 NT verses. KJV: after, among, X are, at, betwixt(-yond), by (the means of), exceedingly, (+ abundantly above), for(- th), from (among, forth, up), + grudgingly, + heartily, X heavenly, X hereby, + very highly, in, …ly, (because, by reason) of, off (from), on, out among (from, of), over, since, X thenceforth, through, X unto, X vehemently, with(-out) See also: 1 Corinthians 1:30; 3 John 1:11; 1 Peter 1:3.

των ho G3588 "the/this/who" Art-GPF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ηδονων hēdonē G2237 "pleasure" Noun-GPF

This word refers to sensual delight or pleasure, like the kind people experience when they follow their desires. It appears in 2 Peter 2:13 and James 4:1. It can also mean lust.

Definition: ἡδονή, -ῆς, ἡ (ἥδομαι, to be glad) [in LXX: Num.11:8 (טַעַם), Pro.17:1, Wis.7:2 16:20, and frequently in 4Mac ;] pleasure: 2Pe.2:13; pl., Luk.8:14, Tit.3:3, Jas.4:1, † (AS)

Usage: Occurs in 5 NT verses. KJV: lust, pleasure See also: 2 Peter 2:13; James 4:3; James 4:1.

υμων su G4771 "you" Pron-2GP

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

των ho G3588 "the/this/who" Art-GPF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

στρατευομενων strateuō G4754 "to battle" Verb-PMP-GPF

This word means to serve as a soldier or to go to war, like the soldiers in Luke 3:14 and 1 Corinthians 9:7. It can also mean to fight a spiritual battle, as in 2 Corinthians 10:3 and 1 Timothy 1:18. It's about being a warrior for a cause.

Definition: στρατεύω and depon., -ομαι, so always in NT (στρατός, an encamped army), [in LXX for מההּ hith., יָצָא, צָבָא; metaphorically, 4Ma.9:23 ;] used of the general, to make war, do battle, and (chiefly) of the soldiers serving under him, to serve as a soldier: Luk.3:14, 1Co.9:7, 2Ti.2:4. Metaphorical (cf. MM, ii, xxiii), of spiritual conflict, to war, make war: 2Co.10:3, 1Ti.1:18, Jas.4:1, 1Pe.2:11.† (AS)

Usage: Occurs in 7 NT verses. KJV: soldier, (go to) war(-fare) See also: 1 Corinthians 9:7; 2 Corinthians 10:3; 1 Peter 2:11.

εν en G1722 "in/on/among" Prep

τοις ho G3588 "the/this/who" Art-DPN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

μελεσιν melos G3196 "member" Noun-DPN

A member refers to a part of the body, like a limb, and is also used to describe Christians as parts of the body of Christ, as seen in 1 Corinthians 12 and Romans 12.

Definition: μέλος, -ους, τό [in LXX chiefly for נֵתַח ;] a member, limb of the body: 1Co.12:14 12:19 12:26 Eph.4:16 (WH, mg.), Jas.3:5; pl. (as always in cl.), τὰ μ. : Mat.5:29-30, Rom.6:13, 19 7:5, 23 12:4, 1Co.12:12 ff, Col.3:5, Jas.3:6 4:1. Metaphorical, πόρνης, 1Co.6:15; of Christians, μ. ἀλλήλων, Rom.12:5, Eph.4:25; Χριστοῦ, 1Co.6:15; σώματος Χριστοῦ, 1Co.12:27, Eph.5:30.† (AS)

Usage: Occurs in 24 NT verses. KJV: member See also: 1 Corinthians 6:15; Ephesians 5:30; James 3:5.

υμων su G4771 "you" Pron-2GP

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

Study Notes — James 4:1

Show Verse Quote Highlights

Context
Cross References
James 4:1 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on James 4:1
Jamieson-Fausset-Brown on James 4:1
Matthew Poole's Commentary on James 4:1
Trapp's Commentary on James 4:1
Ellicott's Commentary on James 4:1
Adam Clarke's Commentary on James 4:1
Cambridge Bible on James 4:1
Barnes' Notes on James 4:1
Whedon's Commentary on James 4:1
Sermons on James 4:1

Context — A Warning against Pride

1What causes conflicts and quarrels among you? Don’t they come from the passions at war within you?

2You crave what you do not have; you kill and covet, but are unable to obtain it. You quarrel and fight. You do not have, because you do not ask. 3And when you do ask, you do not receive, because you ask with wrong motives, that you may squander it on your pleasures.

Cross References

	Reference	Text (BSB)
1	1 Peter 2:11	Beloved, I urge you, as foreigners and exiles, to abstain from the desires of the flesh, which war against your soul.
2	Galatians 5:17	For the flesh craves what is contrary to the Spirit, and the Spirit what is contrary to the flesh. They are opposed to each other, so that you do not do what you want.
3	Romans 7:23	But I see another law at work in my body, warring against the law of my mind and holding me captive to the law of sin that dwells within me.
4	Romans 8:7	because the mind of the flesh is hostile to God: It does not submit to God’s law, nor can it do so.
5	James 1:14	But each one is tempted when by his own evil desires he is lured away and enticed.
6	1 John 2:15–17	Do not love the world or anything in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the desires of the flesh, the desires of the eyes, and the pride of life—is not from the Father but from the world. The world is passing away, along with its desires; but whoever does the will of God remains forever.
7	Jeremiah 17:9	The heart is deceitful above all things and beyond cure. Who can understand it?
8	Jude 1:16–18	These men are discontented grumblers, following after their own lusts; their mouths spew arrogance; they flatter others for their own advantage. But you, beloved, remember what was foretold by the apostles of our Lord Jesus Christ when they said to you, “In the last times there will be scoffers who will follow after their own ungodly desires.”
9	1 Peter 1:14	As obedient children, do not conform to the passions of your former ignorance.
10	Colossians 3:5	Put to death, therefore, the components of your earthly nature: sexual immorality, impurity, lust, evil desires, and greed, which is idolatry.

James 4:1 Summary

James 4:1 asks us to consider what causes conflicts and quarrels in our lives, and suggests that it's often the result of our own internal struggles and desires. This verse encourages us to look within ourselves, rather than just blaming others, and to recognize that our passions and desires can be at war with each other (as seen in Galatians 5:17). By acknowledging and surrendering these internal conflicts to God, we can begin to experience His peace and guidance in our relationships with others (as promised in Matthew 11:28-30 and John 14:27). As we reflect on this verse, we're reminded that true peace and harmony come from within, and that God is always willing to help us work through our internal struggles and align our desires with His will.

Frequently Asked Questions

What does James 4:1 mean by 'passions at war within you'?

This phrase refers to the internal struggles and desires that drive our actions and decisions, often leading to conflict with others, as seen in Galatians 5:17, where the flesh and the Spirit are at war with each other.

Is James 4:1 saying that all conflict comes from within?

While James 4:1 emphasizes the role of internal passions in causing conflict, it's also important to consider external factors, such as the influence of the world and Satan, as mentioned in Ephesians 6:12 and 1 Peter 5:8.

How can I identify the 'passions at war within me'?

Reflecting on your thoughts, feelings, and actions can help you identify areas where your passions may be driving you towards conflict, as encouraged in Psalms 139:23-24, where David asks God to search his heart and reveal any hurtful ways within him.

What role does self-reflection play in resolving conflicts?

Self-reflection, as hinted at in James 4:1, is crucial in resolving conflicts, as it allows us to examine our own motivations and desires, and to align them with God's will, as taught in Proverbs 28:13 and 1 John 1:9.

Reflection Questions

What are some areas in my life where I've experienced conflict or quarrels with others, and how might my own passions have contributed to these situations?
In what ways do I see the 'passions at war within me' playing out in my thoughts, feelings, and actions?
How can I cultivate a greater awareness of my internal struggles and desires, and seek God's help in aligning them with His will?
What would it look like for me to surrender my passions and desires to God, and to seek His peace and guidance in my relationships with others?

Gill's Exposition on James 4:1

From whence come wars and fightings among you?.... 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

Jamieson-Fausset-Brown on James 4:1

From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members? Whence. The cause of quarrels is often sought in external circumstances: internal lusts are the true origin.

Matthew Poole's Commentary on James 4:1

JAMES CHAPTER 4 Our evil lusts and passions tend to breed quarrels among ourselves, and to set us at enmity with God. The way to overcome them, and recover God’ s favour. ,12 Against detraction and censoriousness. We must not presume on the future, but commit ourselves to God’ s providence. Wars and fightings; either it may be understood properly of insurrections, and tumults, in which, possibly, some carnal professors might be engaged; or rather, strife and contention about outward things, wranglings among themselves, and going to law, especially before unbelieving judges, . Your lusts; Greek, pleasures, i.e. those lusts whereof pleasure is the end, which is therefore put for the lusts themselves: he means the over eager desire of riches, worldly greatness, carnal delights, , where lusts and pleasures go together. That war; oppose and tumultuate against reason, conscience, grace, . In your members; not only the members of the body, but faculties of the soul, exercised by them; all the parts of man unrenewed, , which are used as weapons of unrighteousness, .

Trapp's Commentary on James 4:1

1 From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members? Ver. 1. From whence come wars] That is, word wars, needless and endless strifes and contentions. The Greek word πολεμοι properly signifies quarrels that cause much bloodshed. Among you] Being, 1. Brethren; and that one consideration should quash all quarrels; and should be like the angel that stayed Abraham’ s hand when the blow was coming. 2. Scattered brethren, James 1:1; and should not misery breed unity? Is it not enough, that blows great store are dealt you by the common adversary, but your own must add to the violence? Surely all unkind and unchristian strifes would easily be composed, did we not forget that we are brethren and fellow sufferers. Even of your lusts] Gr. νδονων, of your pleasures, for wicked men take pleasure in unrighteousness, it is their meat and drink, Proverbs 4:17, they cannot sleep, nay, live without it, James 4:16. Look how Tartarians feed upon carrion with as great delight as we do upon venison; as the Turkish galley slaves eat opium as if it were bread, and as the maid in Pliny fed on spiders, and digested them into nourishment; so do sensualists feed upon sin’ s murdering morsels, and swallow them down with delight.

Ellicott's Commentary on James 4:1

(1) From whence come wars . . .?—More correctly thus. Whence are wars, and whence fightings among you? The perfect peace above, capable, moreover, in some ways, of commencement here below, dwelt upon at the close of James 3, has by inevitable reaction led the Apostle to speak suddenly, almost fiercely, of the existing state of things. He traces the conflict raging around him to the fount and origin of evil within. Come they not . . .—Translate, come they not hence, even from your lusts warring in your members? The term is really pleasures, but in an evil sense, and therefore “lusts.” “The desires of various sorts of pleasures are,” says Bishop Moberly, “like soldiers in the devil’s army, posted and picketed all over us, in the hope of winning our members, and so ourselves, back to his allegiance, which we have renounced in our baptism.” St. Peter (1 Peter 2:11) thus writes in the same strain of “fleshly lusts, which war against the soul”; and St. Paul knew also of this bitter strife in man, if not actually in himself, and could “see another law” in his members—the natural tendency of the flesh—“warring against the law of his mind, and bringing him into captivity to the law of sin which is in his members” (Romans 7:23). See also Note on 2 Corinthians 12:7. Happily the Christian philosopher understands this; and with the very cry of wretchedness, “Who shall deliver me?” can answer, “I thank God, through Jesus Christ our Lord” (Romans 7:24-25). But the burden of this hateful depravity drove of old men like Lucretius to suicide rather than endurance; and its mantle of despair is on all the religions of India at the present time—matter itself being held to be evil, and eternal.

Adam Clarke's Commentary on James 4:1

CHAPTER IV. The origin of wars and contentions, and the wretched lot of those who are engaged in them, 1, 2. Why so little heavenly good is obtained, 3. The friendship of the world is enmity with God, 4, 5. God resists the proud, 6. Men should submit to God, and pray, 7, 8. Should humble themselves, 9, 10. And not speak evil of each other, 11, 12. The impiety of those who consult not the will of God, and depend not on his providence, 13-15. The sin of him who knows the will of God, and does not do it, 16, 17. NOTES ON CHAP. IV. Verse 1. From whence come wars and fightings] About the time in which St. James wrote, whether we follow the earlier or the later date of this epistle, we find, according to the accounts given by Josephus, Bell. Jud. lib. ii. c. 17, c., that the Jews, under pretence of defending their religion, and procuring that liberty to which they believed themselves entitled, made various insurrections in Judea against the Romans, which occasioned much bloodshed and misery to their nation. The factions also, into which the Jews were split, had violent contentions among themselves, in which they massacred and plundered each other. In the provinces, likewise, the Jews became very turbulent particularly in Alexandria, and different other parts of Egypt, of Syria, and other places, where they made war against the heathens, killing many, and being massacred in their turn. They were led to these outrages by the opinion that they were bound by their law to extirpate idolatry, and to kill all those who would not become proselytes to Judaism. These are probably the wars and fightings to which St. James alludes; and which they undertook rather from a principle of covetousness than from any sincere desire to convert the heathen. See Macknight. Come they not hence - of your lusts] This was the principle from which these Jewish contentions and predatory wars proceeded, and the principle from which all the wars that have afflicted and desolated the world have proceeded. One nation or king covets another's territory or property; and, as conquest is supposed to give right to all the possessions gained by it, they kill, slay, burn, and destroy, till one is overcome or exhausted, and then the other makes his own terms; or, several neighbouring potentates fall upon one that is weak; and, after murdering one half of the people, partition among themselves the fallen king's territory; just as the Austrians, Prussians, and Russians have done with the kingdom of Poland! - a stain upon their justice and policy which no lapse of time can ever wash out. These wars and fightings could not be attributed to the Christians in that time; for, howsoever fallen or degenerate, they had no power to raise contentions; and no political consequence to enable them to resist their enemies by the edge of the sword, or resistance of any kind.

Cambridge Bible on James 4:1

Ch. James 4:1-7. God’s giving and the World’s getting1. whence come wars and fightings among you?…] One source of discord had been touched in the “Be not many masters” of Chap. James 3:1. Sectarianism and all its kindred evils were destructive of peace, and therefore of all true wisdom. Another besetting sin of the race which St James addressed, from which indeed no race or nation is exempt, now comes in view. “Wars,” protracted or wide-spread disputes: “fighting,” the conflicts and skirmishes of daily life, which make up the campaign,—“What do they come from?” the writer asks, and then makes answer to himself. A question so like in form to this as to suggest the thought that it must be a conscious reproduction, is found in the Epistle of Clement of Rome (c. 45).even of your lusts that war in your members? Literally, from your pleasures. The noun is used as nearly equivalent to “desires.” Common as the word “pleasure” was in all Greek ethical writers, it is comparatively rare in the New Testament. In the Gospels it meets us in Luke 8:14, and with much the same sense as in this passage. These “lusts” or “pleasures” are, the next word tells us, the hosts that carry on the conflict and perpetuate the warfare. They make our “members,” each organ of sense or action, their camping ground and field of battle. Hence, to extend the metaphor one step further, as St Peter extends it, they “war against the soul” (1 Peter 2:11).

Barnes' Notes on James 4:1

From whence come wars and fightings among you? - Margin, “brawlings.” The reference is to strifes and contentions of all kinds; and the question, then, as it is now, was an important one, what was their source or origin?

Whedon's Commentary on James 4:1

III. OUTSIDE THE —PUBLIC AND WARS, , AND WEALTH, James 4:1 to James 5:11.1. Wars and public commotions—Whence come they? What the remedy? James 4:1-10.1.

Sermons on James 4:1

	Sermon	Description
	Humble Thyself by Gbile Akanni	In this sermon, the preacher emphasizes the importance of humility and avoiding pride in our actions and achievements. He warns against seeking personal glory and attention instead
	Meet Your Psychiatrist: He Overcomes Your Fears by Warren Wiersbe	In this sermon, the preacher discusses the topic of fear and its consequences. He emphasizes that fear can tear people apart emotionally and spiritually, and that Satan uses fear t
	How Saints May Help the Devil by C.H. Spurgeon	In this sermon, the minister shares a personal testimony of a man who was deeply impressed by his sermon but later witnessed the minister's inconsistency and levity in his conversa
	c.j. Mahaney: Faith Works in Humility by Adrian Warnock	In this sermon, CJ Mahaney introduces himself and expresses his gratitude for the support and prayers of the congregation. He emphasizes the importance of peacemaking and resolving
	Manifest Presence - Part 1 by Richard Owen Roberts	In this sermon, the preacher focuses on the concept of drawing near to God and the different forms of divine presence. He emphasizes that the distance between God and ourselves is
	A Working Faith: Arrogant Presumption Exposed by J. Glyn Owen	In this sermon on James 4:11-12, the preacher emphasizes the ongoing battle against sin in the Christian life. He warns against the arrogance and presumption that can lead to offen
	Don't Give Me What I Want O God by Esther Ibanga	In this sermon, the preacher discusses the difference between what we want and what we truly need. He starts by reading from the book of James, highlighting how our desires for ple