James 4:2

James 4:2 in Multiple Translations

Berean Standard Bible BSB

You 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.

King James Version KJV

Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not.

American Standard Version ASV

Ye lust, and have not: ye kill, and covet, and cannot obtain: ye fight and war; ye have not, because ye ask not.

Bible in Basic English BBE

You are burning with desire, and have not your desire, so you put men to death; you are full of envy, and you are not able to get your desire, so you are fighting and making war; you have not your desire, because you do not make request for it.

Free Bible Version FBV

You burn with desire, but don't get what you want. You kill for what you lust after, but don't get what you're looking for. You argue and you fight, but you don't get anything, because you don't pray for it.

Geneva Bible 1599 GNV

Ye lust, and haue not: ye enuie, and desire immoderately, and cannot obtaine: ye fight and warre, and get nothing, because ye aske not.

Young's Literal Translation YLT

ye desire, and ye have not; ye murder, and are zealous, and are not able to attain; ye fight and war, and ye have not, because of your not asking;

World English Bible WEB

You lust, and don’t have. You murder and covet, and can’t obtain. You fight and make war. You don’t have, because you don’t ask.

Noah Webster Bible WBS

Ye lust and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not.

Douay-Rheims 1899 DRV

You covet, and have not: you kill, and envy, and can not obtain. You contend and war, and you have not, because you ask not.

Translation for Translators T4T

There are things that you very much desire to have, but you do not get those things, so you want to kill [HYP] those who hinder you from getting them. You desire what other people have, but you are unable to get what you desire, so you quarrel and fight with one another [HYP]. You do not have what you desire because you do not ask God for it.

Plain English Version PEV

You think you really want something a lot, and if you can’t get it, you argue and fight for it. You try to work out ways to trick people, or maybe even kill people, just to get something you want. But you don’t ask God for it, and that’s why you don’t get it.

Study Highlights

Key words in the translations above are automatically highlighted. Names of God and Jesus are marked in purple, the Holy Spirit in orange, divine action verbs are underlined, and repeated key words are highlighted in yellow.

Enable Study Highlights

God & Jesus

Holy Spirit

Divine Actions

Repeated Words

Berean Amplified Bible — James 4:2

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

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 4:2 Interlinear (Deep Study)

BIB

GRK επιθυμειτε και ουκ εχετε φονευετε και ζηλουτε και ου δυνασθε επιτυχειν μαχεσθε και πολεμειτε ουκ εχετε δια το μη αιτεισθαι υμας

επιθυμειτε epithumeō G1937 to long for Verb-PAI-2P

και kai G2532 and Conj

ουκ ou G3756 no Particle-N

εχετε echō G2192 to have/be Verb-PAI-2P

φονευετε phoneuō G5407 to murder Verb-PAI-2P

και kai G2532 and Conj

ζηλουτε zēloō G2206 be eager Verb-PAI-2P

και kai G2532 and Conj

ου ou G3756 no Particle-N

δυνασθε dunamai G1410 be able Verb-PNI-2P

επιτυχειν epitugchanō G2013 to obtain Verb-2AAN

μαχεσθε machomai G3164 to quarrel Verb-PNI-2P

και kai G2532 and Conj

πολεμειτε polemeō G4170 to fight Verb-PAI-2P

ουκ ou G3756 no Particle-N

εχετε echō G2192 to have/be Verb-PAI-2P

δια dia G1223 through/because of Prep

το ho G3588 the/this/who Art-ASN

μη mē G3361 not Particle-N

αιτεισθαι aiteō G154 to ask Verb-PMN

υμας su G4771 you Pron-2AP

Greek Word Study

Select any word above to explore its original meaning, root, and usage across Scripture.

Use ← → arrow keys to navigate between words.

Greek Word Reference — James 4:2

επιθυμειτε epithumeō G1937 "to long for" Verb-PAI-2P

To long for something is to set your heart on it, as seen in James 4:2 and Romans 7:7. This word can describe a strong desire, either good or bad, and is often used to warn against lust or coveting.

Definition: ἐπιθυμέω, -ῶ (θυμός), [in LXX chiefly for אָוָה pi., hithp.; also for חָמַד, etc. ;] to set one's heart upon, desire, lust after, covet: absol., Jas.4:2, Rom.7:7 13:9" (LXX), 1Co.10:6 (of. 4Ma.2:6); before κατά (against, in opposition to), Gal.5:17; prop. (as in cl.) with genitive, Act.20:33, 1Ti.3:1; in late Gk. also with accusative (M, Pr., 65), Mat.5:28 (Rec. αὐτῆς; T omits; cf. Exo.20:17, Mic.2:2, Wis.16:3, al.); with inf., Mat.13:17, Luk.15:16 16:21 17:22, 1Pe.1:12, Rev.9:6; with accusative and inf., Heb.6:11; as in Hebrew, ἐπιθυμία ἐπεθύμησα, Luk.22:15.† SYN.: ὀρέγω (cf. Field, Notes, 204), θέλω (DCG. i, 453) (AS)

Usage: Occurs in 16 NT verses. KJV: covet, desire, would fain, lust (after) See also: 1 Corinthians 10:6; Luke 16:21; 1 Peter 1:12.

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.

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.

εχετε echō G2192 "to have/be" Verb-PAI-2P

This Greek word means to have or hold something, like a possession or ability. It is used in many ways, such as having power or being with someone. The Bible uses it in Revelation 5:8 and 14:6.

Definition: ἔχω, [in LXX for אָצֵל (ἐχόμενος), יֵשׁ,בַּעַל, etc., 59 words in all ;] (on the Aktionsart of the various tenses, see M, Pr., 110, 145, 150, 183), to have, as in cl., in various senses and constructions. __I. Trans.; __1. 1. to have, hold, hold fast, etc.; __(a) to hold, as, in the hand: Rev.5:8 14:6, al.; ἐν τ. χειρί, Rev.1:16 10:2, al.; __(b) of arms and clothing, = φέρω, φορέω, to bear, wear: Mat.3:4 22:12, al.; so frequently present ptcp. (LS, see word, A, I, 6; Bl., 74, 2), Mrk.11:13, Jhn.18:10, Rev.9:17, al.; __(with) of a woman, ἐν γαστρὶ ἔ, to be with child: Mrk.13:17, Rom.9:10; __(d) to hold fast, keep: Luk.19:20; metaphorically, of the mind and conduct, Mrk.16:8 (cf. Job.21:6, Isa.13:8; Deiss., BS, 293; Field, Notes, 44f.), Jhn.14:21, Rom.1:28, 1Ti.3:9, 2Ti.1:13, Rev.6:9, al.; __(e) to involve: Heb.10:35 (LXX), Jas.1:4, 1Jn.4:18; (f) = Lat. habere (Bl., §34, 5; 73, 5), to hold, consider: with accusative and predic. ptcp., Luk.14:18; with accusative, before ὡς, Mat.14:5; εἰς (Hebraism), Mat.21:46; on (Bl., §70, 2), Mrk.11:32. __2. to have, possess; __(a) in general, with accusative of thing(s): Mat.19:22, Mrk.10:22, Luk.12:19, Jhn.10:16, 1Co.11:22, al.; of wealth or poverty, absol., ἔχειν (neg. οὐκ, μή), Mat.13:12 25:29, 2Co.8:12; ἐκ τ. ἔχειν, according to your means, 2Co.8:11; __(b) of relationship, association, and: πατέρα, Jhn.8:41; γυναῖκα (MM, xiv), 1Co.7:2; φίλον, Luk.11:5; βασιλέα, Jhn.19:15; ποιμένα, Mat.9:36; with dupl. accusative, Mat.3:9, al.; __(with) of parts or members: ὦτα, Mat.19:15; μέλη, Rom.12:4; θεμελίους, __(d) with accusative, as periphrasis of verb: μνεῖαν ἔ. (= μεμνῆσθαι), 1Th.3:6; ἀγάπην, Jhn.13:35; γνῶσιν, 1Co.8:1; πεποίθησιν, 2Co.3:4; θλίψιν, Jhn.16:33, etc. (Thayer, see word, I, 2, f., g.); __(e) of duty, necessity, etc.: ἀνάγκην, 1Co.7:37; νόμον, Jhn.19:7; ἐπιταγήν, 1Co.7:25; ἀγῶνα, Php.1:30; κρίμα, 1Ti.5:12; __(f) of complaints and disputes; κατά, with genitive of person(s), Mat.5:23, Mrk.11:25; id. before ὅτι, Rev.2:4, 20; with accusative before πρός, Act.24:19, al.; __(g) with inf., __(α) (cl.) to be able (Field, Notes, 14): Mat.18:25, Mrk.14:8 (sc. ποιῆσαι), Luk.12:4, Act.4:14, al; __(β) of necessity (BL, §69, 4): Luk.12:50, Act.23:17-19 28:19. __II. Intrans. (BL, §53, 1), to be in a certain condition: ἑτοίμως ἔ., with inf., Act.21:13, 2Co.12:14; ἐσχάτως (which see), Mrk.5:23; κακῶς, to be ill, Mat.4:24, al.; καλῶς, Mk 16:[18]; κομψότερον, Jhn.4:52; πῶς, Act.15:36; impers., ἄλλως εἴχει, it is otherwise, 1Ti.5:25; οὕτως, Act.7:1, al.; τὸ νῦν ἔχον, as things now are (Tob.7:11), Act.24:25. __III. Mid., -ομαι, to hold oneself fast, hold on or cling to, be next to: with genitive, τ. ἐχόμενα σωτηρίας, Heb.6:9 (Rendall, in l.); ptcp., ὁ ἐχόμενος, near, next: of place, Mrk.1:38; of time, τ. ἐχομένη (ἡμέρα, expressed or understood), Luk.13:33, Act.20:15 21:26; (σαββάτῳ), Act.13:44. (Cf. ἀν-, προσ-αν-, ἀντ-, ἀπ-, ἐν-, ἐπ-, κατ-, μετ-, παρ-, περι-, προ-, προσ-, συν-, ὑπερ-, ὑπ-έχω.) (AS)

Usage: Occurs in 628 NT verses. KJV: be (able, X hold, possessed with), accompany, + begin to amend, can(+ -not), X conceive, count, diseased, do + eat, + enjoy, + fear, following, have, hold, keep, + lack, + go to law, lie, + must needs, + of necessity, + need, next, + recover, + reign, + rest, + return, X sick, take for, + tremble, + uncircumcised, use See also: 1 Corinthians 2:16; 2 Corinthians 6:10; 1 Peter 2:12.

φονευετε phoneuō G5407 "to murder" Verb-PAI-2P

To murder means to intentionally kill someone, as Jesus teaches in Matthew 5:21 and James 4:2. This act is considered a serious crime and sin.

Definition: φονεύω (φονεύς), [in LXX chiefly for רָצַח ;] to kill, murder. absol., Mat.5:21, Jas.4:2; μὴ (οὐ) φονεύσῃς (-εις), Mat.5:21 19:18, Mrk.10:19, Luk.18:20, Rom.13:9, Jas.2:11 (all from Exo.20:13-14); with accusative, Mat.23:31, 35, Jas.5:6.† (AS)

Usage: Occurs in 10 NT verses. KJV: kill, do murder, slay See also: James 2:11; Matthew 5:21; James 4:2.

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.

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.

ζηλουτε zēloō G2206 "be eager" Verb-PAI-2P

To be eager means to have a strong desire or feeling for something, like being jealous or enthusiastic. In 1 Corinthians 12:31 and 14:1, it's about seeking something eagerly, while in Acts 7:9, it's about being jealous. This feeling can be positive or negative.

Definition: ζηλόω, -ῶ [in LXX chiefly for קָנָא pi. ;] __1. to burn with envy or jealousy, to be jealousy: absol., Act.7:9 17:5, 1Co.13:4, Jas.4:2 (R, mg., cf. Mayor, in l). __2. to seek or desire eagerly: with accusative of thing(s), 1Co.12:31 14:1 14:39 (cf. Sir.50:18, Wis.1:12); with accusative of person(s), 2Co.11:2, Gal.4:17; pass., Gal.4:18.† (AS)

Usage: Occurs in 10 NT verses. KJV: affect, covet (earnestly), (have) desire, (move with) envy, be jealous over, (be) zealous(-ly affect) See also: 1 Corinthians 12:31; Acts 7:9; James 4:2.

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.

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.

ου 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.

δυνασθε dunamai G1410 "be able" Verb-PNI-2P

To be able or have power, as in Matthew 6:24 and Mark 2:7, meaning to have the capability or strength to do something.

Definition: δύναμαι, depon., [in LXX chiefly for יָכֹל ;] to be able, have power, whether by personal ability, permission, or opportunity: with inf. (M, Pr., 205; WM, §44, 3) pres., Mat.6:24, Mrk.2:7, Jhn.3:2, 1Co.10:21, al.; with inf. aor., Mat.3:9, Mrk.1:45, Jhn.3:3, 4 Rom.8:39, al.; with accusative, to be able to do something: Mrk.9:22, Luk.12:26; 2Co.13:8; absol., to be able, capable, powerful: 1Co.3:2 10:13. (AS)

Usage: Occurs in 199 NT verses. KJV: be able, can (do, + -not), could, may, might, be possible, be of power See also: 1 Corinthians 2:14; John 15:4; Hebrews 2:18.

επιτυχειν epitugchanō G2013 "to obtain" Verb-2AAN

To obtain or attain something is what this word means, like when James 4:2 says we do not have because we do not ask. It can also mean to light upon or discover something.

Definition: ἐπι-τυγχάνω [in LXX: Gen.39:2 (צָלַח hi.), Pro.12:27 (חָרַךְ)* ;] __1. to light upon. __2. to obtain, attain to: Jas.4:2, with genitive of thing(s) (as in cl.), Heb.6:15 11:33; with accusative (late Gk.), Rom.11:7 (Rec. τούτου).† (AS)

Usage: Occurs in 4 NT verses. KJV: obtain See also: Hebrews 6:15; James 4:2; Hebrews 11:33.

μαχεσθε machomai G3164 "to quarrel" Verb-PNI-2P

To quarrel or fight, as seen in Acts 7:26 and 2 Timothy 2:24, where it means to dispute or argue with someone.

Definition: μάχομαι [in LXX chiefly for רִיב, also for נָצָה ni., etc. ;] __1. to fight: Act.7:26. __2. to quarrel, dispute: 2Ti.2:24, Jas.4:2; πρὸς ἀλλήλους, Jhn.6:52 (cf. δια-μάχομαι).† (AS)

Usage: Occurs in 4 NT verses. KJV: fight, strive See also: 2 Timothy 2:24; James 4:2; John 6:52.

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.

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.

πολεμειτε polemeō G4170 "to fight" Verb-PAI-2P

To fight or be at war is the meaning, used in Revelation 12:7 and James 4:2. It can be literal, like in a battle, or figurative, like in a personal struggle.

Definition: πολεμέω, -ῶ (πόλεμος), [in LXX chiefly for לָחַם ni. ;] to make war, fight: Rev.12:7 b Rev.19:11; before μετά (2Ki.21:15 and see M, Pr., 106, 247), Rev.2:16 12:7 a Rev.13:4 17:14; hyperb., of private quarrels, Jas.4:2.† (AS)

Usage: Occurs in 6 NT verses. KJV: fight, (make) war See also: James 4:2; Revelation 13:4; Revelation 2:16.

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.

εχετε echō G2192 "to have/be" Verb-PAI-2P

This Greek word means to have or hold something, like a possession or ability. It is used in many ways, such as having power or being with someone. The Bible uses it in Revelation 5:8 and 14:6.

δια dia G1223 "through/because of" Prep

Means through or because of, like in Matthew 2:12 where the wise men left by another route. It shows cause or occasion, as in 1 Corinthians 3:15, being saved through fire. It can also describe a state or condition, like in Romans.

Definition: διά (before a vowel δ᾽, exc. Rom.8:10, 2Co.5:7, and in (Proper name)s; Tdf., Pr., 94), prep. with genitive, accusative, as in cl.; __1. with genitive, through; __(i) of Place, after verbs of motion or action: Mat.2:12 12:43, Mrk.2:23, Luk.4:30, Jhn.4:4, 2Co.11:33, al.; σώζεσθαι (διας-) δ. πυρός, ὕδατος, 1Co.3:15, 1Pe.3:20; βλέπειν δ. ἐσόπτρου, 1Co.13:12; metaphorically, of a state or condition: Rom.14:20, 2Co.2:4 5:7, 10; δ. γράμματος, ἀκροβυστίας (Lft., Notes, 263, 279), Rom.2:27 4:11; δι ̓ὑπομενῆς, Rom.8:25. __(ii) Of Time; __(a) during which: Mat.26:61, Mrk.14:58, Luk.5:5; δ. παντὸς τοῦ ζῆν, Heb.2:15; δ. παντός (διαπαντός in Mrk.5:5, Luk.24:53), always, continually, Mat.18:10, Act.2:25" (LXX) 10:2 24:16, Rom.11:10" (LXX), 2Th.3:16, Heb.9:6 13:15. __(b) within which: Act.1:3; δ. νυκτός, Act.5:19 16:9 17:10 23:31; __(with) after which (Field, Notes, 20; Abbott, JG, 255f.): Mrk.2:1, Act.24:17, Gal.2:1. __(iii) Of the Means or Instrument; __(1) of the efficient cause (regarded also as the instrument): of God, Rom.11:36, 1Co.1:9, Gal.4:7, Heb.2:10 7:21; of Christ, Rom.1:8 5:1, 17, 1Co.15:21, 1Pe.4:11, al.; δ. τ. ὑμῶν δεήσεως, Rom.1:12, 2Co.1:4, Gal.4:23, al.; __(2) of the agent, instrument or means; __(a) with genitive of person(s), Mat.11:2, Luk.1:70, Jhn.1:17, Act.1:16, Rom.2:16, 1Co.1:21, Eph.1:5, Heb.2:14, Rev.1:1, al.; ὑπὸ τ. κυρίου δ. τ. προφήτου (δ. τ. κυρίου, 1Th.4:2 (M, Th., in l.); Lft., Rev., 121f.), Mat.1:22 2:15, Rom.1:2; δ. ἐπιστολῆς ὡς δ. ἡμῶν (Field, Notes, 202), 2Th.2:2; δ. Σ. (NTD, 22), 1Pe.5:12; __(b) with genitive of thing(s) (where often the simple dative is used in cl.; Jannaris, Gr., 375), Jhn.11:4, Act.5:12; δ. τ. πίστεως, Rom.3:30; δ. λόγου θεοῦ, 1Pe.1:23; δ. παραβολῆς, Luk.8:4; δουλεύειν δ. τ. ἀγάπης, Gal.5:13; δ. ἐπαγγελίας, Gal.3:18, __2. C. accusative; __(i) rarely, as with genitive, through (Hom), δ. μέσον Σαμαρίας (ICC, in l.; Bl., §42, 1; Robertson, Gr., 581), Luk.17:11. __(ii) by reason of, because of, for the sake of; __(a) with accusative of person(s) (M, Pr., 105), Mrk.2:27, Jhn.6:57 11:42, Rom.8:20; __(b) with accusative of thing(s), δ. φθόνον, Mat.27:18, Mrk.15:10; δ. φόβον, Jhn.7:13 20:19; δ. ἀγάπην, Eph.2:4; δ. τοῦτο, freq., for this cause, therefore, Mat.6:25, Mrk.6:14, Luk.11:49, Jhn.6:65, al.; id. before ὅτι, Jhn.5:16 10:17, al.; δ. τί, why, Mat.9:11, 14 Mrk.2:18, Jhn.7:45, al.; δ. τό, with inf., Mrk.5:4, Luk.9:7, Jas.4:2. __3. In composition, __(1) through, as in διαβαίνω; __(2) of separation, asunder, as in διασπάω; __(3) of distribution, abroad, as in διαγγέλλω; __(4) of transition, as διαλλάσσω; __(5) of "perfective" action (M, Pr., 112f., 115f.), as διαφύγω, διακαθαρίζω. (AS)

Usage: Occurs in 603 NT verses. KJV: after, always, among, at, to avoid, because of (that), briefly, by, for (cause) … fore, from, in, by occasion of, of, by reason of, for sake, that, thereby, therefore, X though, through(-out), to, wherefore, with (-in) See also: 1 Corinthians 1:1; 2 Corinthians 8:8; 1 Peter 1:3.

το ho G3588 "the/this/who" Art-ASN

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.

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)

Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.

αιτεισθαι aiteō G154 "to ask" Verb-PMN

To ask or request something from someone, like in Matthew 7:7 where Jesus says to ask and it will be given to you.

Definition: αἰτέω, -ῶ, [in LXX chiefly for שׁאל ;] to ask, request: absol., Mat.7:7, Jas.1:6; with accusative of person(s), Mat.5:42, Luk.6:30; with accusative of thing(s), before ἀπό, Mat.20:20, 1Jn.5:15; id. before παρά, Act.3:2, Jas.1:5; with dupl. accusative Mat.7:9, Mrk.6:22, Jhn.16:23. Mid. (on the distinction bet. mid. and act., see M, Pr., 160): absol., Mrk.15:8, Jhn.16:26, Jas.4:3; with accusative of thing(s), Mat.14:7, Mrk.6:24, al.; with accusative of person(s), Mat.27:20, Luk.23:25; with accusative of thing(s), before παρά, Act.9:2; with accusative and inf., Luk.23:23. with inf. Act.7:46, Eph.3:13 (cf. ἀπ-, ἐξ-, ἐπ-, παρ-, προσ- αιτέω). SYN.: ἐρωτάω, which see, πυνθάνομαι. On the proper distinction between these words, see Tr., Syn., § xl, Thayer, see word αἰ. In late Gk., however, αἰ. and ἐ. seem to have become practically synonymous (cf. Act.3:2,3; see Field, Notes, 101 f.; M, Th., I, 4:1; M, Pr., 66.n; MM, VGT, see word). (AS)

Usage: Occurs in 68 NT verses. KJV: ask, beg, call for, crave, desire, require See also: 1 Corinthians 1:22; Luke 6:30; 1 Peter 3:15.

υμας su G4771 "you" Pron-2AP

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.

Study Notes — James 4:2

Show Verse Quote Highlights

Context
Cross References
James 4:2 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on James 4:2
Jamieson-Fausset-Brown on James 4:2
Matthew Poole's Commentary on James 4:2
Trapp's Commentary on James 4:2
Ellicott's Commentary on James 4:2
Adam Clarke's Commentary on James 4:2
Cambridge Bible on James 4:2
Barnes' Notes on James 4:2
Whedon's Commentary on James 4:2
Sermons on James 4:2

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. 4You adulteresses! Do you not know that friendship with the world is hostility toward God? Therefore, whoever chooses to be a friend of the world renders himself an enemy of God.

Cross References

	Reference	Text (BSB)
1	John 16:24	Until now you have not asked for anything in My name. Ask and you will receive, so that your joy may be complete.
2	Matthew 7:7–8	Ask, and it will be given to you; seek, and you will find; knock, and the door will be opened to you. For everyone who asks receives; he who seeks finds; and to him who knocks, the door will be opened.
3	James 1:5	Now if any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him.
4	Luke 11:9–13	So I tell you: Ask, and it will be given to you; seek, and you will find; knock, and the door will be opened to you. For everyone who asks receives; he who seeks finds; and to him who knocks, the door will be opened. What father among you, if his son asks for a fish, will give him a snake instead? Or if he asks for an egg, will give him a scorpion? So if you who are evil know how to give good gifts to your children, how much more will your Father in heaven give the Holy Spirit to those who ask Him!”
5	John 4:10	Jesus answered, “If you knew the gift of God and who is asking you for a drink, you would have asked Him, and He would have given you living water.”
6	1 Timothy 6:9–10	Those who want to be rich, however, fall into temptation and become ensnared by many foolish and harmful desires that plunge them into ruin and destruction. For the love of money is the root of all kinds of evil. By craving it, some have wandered away from the faith and pierced themselves with many sorrows.
7	Proverbs 1:19	Such is the fate of all who are greedy, whose unjust gain takes the lives of its possessors.
8	James 5:1–5	Come now, you who are rich, weep and wail over the misery to come upon you. Your riches have rotted and moths have eaten your clothes. Your gold and silver are corroded. Their corrosion will testify against you and consume your flesh like fire. You have hoarded treasure in the last days. Look, the wages you withheld from the workmen who mowed your fields are crying out against you. The cries of the harvesters have reached the ears of the Lord of Hosts. You have lived on earth in luxury and self-indulgence. You have fattened your hearts in the day of slaughter.
9	Habakkuk 2:5	and wealth indeed betrays him. He is an arrogant man never at rest. He enlarges his appetite like Sheol, and like Death, he is never satisfied. He gathers all the nations to himself and collects all the peoples as his own.
10	Isaiah 7:12	But Ahaz replied, “I will not ask; I will not test the LORD.”

James 4:2 Summary

[This verse, James 4:2, teaches us that our desires and cravings can often lead us to act in ways that are hurtful to others and ourselves, as we try to get what we want at any cost. When we want something we don't have, we might fight or quarrel to get it, but this is not God's way. Instead, we should ask God for what we need, trusting that He will provide, as promised in Matthew 7:7-8 and Philippians 4:19. By seeking God's will and trusting in His provision, we can find peace and contentment, even in the midst of unmet desires.]

Frequently Asked Questions

What is the root cause of conflicts and quarrels among believers?

According to James 4:1, conflicts and quarrels come from the passions at war within us, and as seen in James 4:2, this often manifests in our desires and actions, as we crave what we do not have and are willing to fight for it, similar to the struggles described in Galatians 5:17.

Why do we often not receive what we ask for in prayer?

As mentioned in James 4:2-3, we may not receive what we ask for because we do not ask, or when we do ask, it is with wrong motives, seeking to satisfy our own pleasures, as also warned against in Matthew 6:33 and 1 John 5:14.

Is it wrong to desire or want things?

Desiring things in itself is not wrong, but when our desires become covetous or driven by selfish motives, it can lead to sin, as seen in James 4:2 and Exodus 20:17, reminding us to examine our hearts and motives.

How can we ensure our desires and prayers are aligned with God's will?

To align our desires with God's will, we should seek to understand His heart and plans, as revealed in Scripture, such as in Proverbs 3:5-6 and Romans 12:2, and then pray in accordance with His will, as Jesus taught in John 15:7.

Reflection Questions

What are some things you have been craving or desiring that you do not currently have, and how have you been seeking to obtain them?
In what ways have you seen the desires of your heart lead to conflict or strife, either within yourself or with others?
How do your prayers reflect your true desires, and are they aligned with God's will as revealed in Scripture?
What would it look like for you to trust God to provide what you need, rather than trying to take it by force or coveting what others have?

Gill's Exposition on James 4:2

Ye 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

Jamieson-Fausset-Brown on James 4:2

Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not.

Matthew Poole's Commentary on James 4:2

Ye lust; passionately and greedily desire. And have not; either soon lose, or rather cannot get, what ye so lust after. Ye kill; some copies have it, ye envy, and many suppose that to be the better reading, as agreeing with the context, and with ; envy being the cause of strife there, and joined with emulation, or a desire of having, here. We read it according to other copies, ye kill, which, if he speaketh of wars in a proper sense, , was, no doubt, the effect of them; and if he speak only of strife and contentions, yet they might proceed so far, that the death of some (though not intended) might be the consequent of them, and occasioned by them. Or, he may mean their murderous desires, killing men in their hearts, wishing for and gaping after their death, that they might gain by it; and this agrees with what he speaks of the frustration of their greedy desires, none being more frequently disappointed of their hopes than they that hope to be gainers by other men’ s deaths. And disire to have; or, emulate, i.e. ambitiously affect to have what ye see others have, grieving that they should have more than you. And cannot obtain; viz; that which ye envy others’ having. Ye fight and war: you wrangle and quarrel with your neighbours for what they have, that ye may get it for yourselves. Yet ye have not; ye are still needy, though still craving; your lusts are infinite and insatiable in themselves, and no way helpful to you. Because ye ask not; viz. of God by prayer, who hath promised to give to them that ask, , not to them that war and fight. Instead of humble seeking to God for what ye want, ye would extort it by force or fraud from one another.

Trapp's Commentary on James 4:2

2 Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not. Ver. 2. Ye lust and have not] viz. To the satisfying of your lusts; for that is an endless piece of work. Lust still cries Give, give; and is ever sick of a spiritual dropsy; the barren womb, the horseleech’ s daughter, the grave, is nothing to this gulf, to this curse of unsatisfiableness. Because ye ask not] He must be of a sedate spirit that prays to purpose. How shall we think God will hear us when we hardly hear ourselves? Married couples must agree, that their prayers be not hindered, 1 Peter 3:7. There is no sowing in a storm; no taking medicine in a hot fit, as said before.

Ellicott's Commentary on James 4:2

(2, 3) Ye lust, and have not . . .—Better thus: Ye desire, and have not; ye kill, and envy, and cannot obtain; ye fight and make war; ye have not, because ye ask not; ye ask and receive not, because ye ask that ye may spend it on your lusts. It is interesting to notice the sharp crisp sentences, recollecting at the same time that St. James himself fell a victim to the passions he thus assails, probably at the hands of a zealot mob. The marginal note to the second of the above paragraphs gives envy as an alternative reading for “kill”: but this is an error. “Ye kill and play the zealot” would be still nearer the original: for, as with Jedburgh justice in the old Border wars, hanging preceded the trial, so with these factions in Jerusalem death went first, almost before the desire to deal it. Lust, envy, strife, and murder:—like the tale of human passion in all ages, the dreadful end draws on. It is written in every national epic; its elements abound in the life of each individual: the slaughter in Etzel’s halls overshadows the first lines of the Nibelungen-lied; the curse of Medea hangs like a gathering cloud around Jason and his Argonauts. Is it objected (James 4:3) that prayer is made but not answered? The reply is obvious; Ye ask not in the true sense; when ye do ask ye receive not, because God is too loving, even in His anger. Nevertheless, remember, He gave the Israelites “their desire, and sent leanness withal into their soul” (Psalms 106:15). “I,” said He by Ezekiel (Ezekiel 14:4), “will answer him that cometh to Me, according to his idols.” What greater curse could fall than an eternity of avarice to the miser, of pollution to the sensual, of murder to the violent? Many a man of quiet Christian life will thank God by-and-by, when he knows even as he is known (1 Corinthians 13:12), that not a few of his prayers were unanswered, or at least that they were not granted in the way which he had desired. Safety is only to be found in our Lord’s own manner of petition, “Not my will, but Thine be done” (Luke 22:42). Alas! in shameful contrast to this we read of many an evil-hearted prayer offered up to the Lord our Righteousness; invocations of saints for help in unholy deeds; of angels, for acts rather befitting devils of the pit; and can hardly have the conscience to reproach the heathen for supplicating their gods in no worse a manner for no better cause.

Adam Clarke's Commentary on James 4:2

Verse 2. Ye lust, and have not] Ye are ever covetous, and ever poor. Ye kill, and, desire to have] Ye are constantly engaged in insurrections and predatory wars, and never gain any advantage. Ye have not, because ye ask not.] Ye get no especial blessing from God as your fathers did, because ye do not pray. Worldly good is your god; ye leave no stone unturned in order to get it; and as ye ask nothing from God but to consume it upon your evil desires and propensities, your prayers are not heard.

Cambridge Bible on James 4:2

2. Ye lust and have not …] The genesis of evil is traced somewhat in the same way as in ch. James 1:15. The germ is found in desire for what we have not, as e. g. in the sins of David (2 Samuel 11:1) and Ahab (1 Kings 21:2-4). That desire becomes the master-passion of a man’s soul, and hurries him on to crimes from which he would, at first, have shrunk.ye kill, and desire to have …] The order strikes us as inverted, putting the last and deadliest sin at the beginning. The marginal alternative of “envy” would doubtless give an easier sense, but this cannot possibly be the meaning of the Greek word as it stands, and comes from a conjectural reading, suggested, without any MS. authority, by Erasmus and Beza. If we remember, however, the state of Jewish society, the bands of robber-outlaws of whom Barabbas was a type (Mark 15:7; John 18:39), the “four thousand men that were murderers” of Acts 21:38, the bands of Zealots and Sicarii who were prominent in the tumults that preceded the final war with Rome, it will not seem so startling that St James should emphasise his warning by beginning with the words “Ye murder.” In such a state of society, murder is often the first thing that a man thinks of as a means to gratify his desires, not, as with us, a last resource when other means have failed. Comp. the picture of a like social condition in which “men make haste to shed blood” in Proverbs 1:16. There was, perhaps, a grim truth in the picture which St James draws. It was after the deed was done that the murderers began to quarrel over the division of the spoil, and found themselves as unsatisfied as before, still not able to obtain that on which they had set their hearts, and so plunging into fresh quarrels, ending as they began, in bloodshed. There seems, at first, something almost incredible in the thought, that the believers to whom St James wrote could be guilty of such crimes, but Jewish society was at that time rife with atrocities of like nature, and men, nominally disciples of Christ, might then, as in later times, sink to its level. See note on next verse.ye have not, because ye ask not] This then was the secret of the restless cravings and the ever-returning disappointments. They had never once made their wants the subject of a true and earnest prayer. Here again we note the fundamental unity of teaching in St James and St Paul. Comp. Philippians 4:6. Prayer is with each of them the condition of content or joy.

Barnes' Notes on James 4:2

Ye lust, and have not - That is, you wish to have something which you do not now possess, and to which you have no just claim, and this prompts to the effort to obtain it by force.

Whedon's Commentary on James 4:2

2. Ye lust—Ye desire, crave. The objects of most of the verbs in the passage are to be supplied, the apostle leaving our minds to conceive how varied they are. Have not—In spite of your craving and violent efforts to obtain.

Sermons on James 4:2

	Sermon	Description
	2006 Heart-Cry - Journal Reading and Message by Paul Washer	In this sermon, the speaker emphasizes the goodness of God and His plans for believers. He encourages young men to seek and avail themselves of God's promises through prayer and pe
	Claiming the Power That Is in Christ by David Wilkerson	In this sermon, the preacher emphasizes the power and authority that believers have in Christ. He encourages the congregation to claim this power and not be hindered by the forces
	A Quiet Talk on Prayer by William MacDonald	In this sermon, the speaker reflects on a conversation he had with a young person who expressed the difficulty of living a life of faith in the United States. The speaker emphasize
	Enjoying Fellowship With God by Alan Redpath	In this sermon, the speaker emphasizes the importance of prayer and highlights four basic principles of prayer. The first principle is the requisite of prayer, emphasizing that we
	Prayer Causes Things to Happen by John Piper	This sermon emphasizes the profound impact of prayer, highlighting how prayers have the power to cause things to happen that would not occur if we did not pray. It challenges the n
	Praying Church by A.W. Tozer	In this sermon, the preacher focuses on the power and importance of prayer. He references three Bible verses that emphasize the significance of prayer in the life of a believer. Th
	When Prayer Touches Glory by Carter Conlon	In this sermon, the speaker emphasizes the need for a transformation in our hearts, minds, and spirits. He prays for God to plant a new heart in him and to give him a renewed mind