What causes conflicts and quarrels among you?This phrase addresses the internal strife within the early Christian communities. The Greek word for "conflicts" can also mean "wars," indicating serious disputes. The early church, composed of diverse backgrounds, faced challenges in maintaining unity. This echoes Jesus' teachings on peacemaking (
Matthew 5:9) and Paul's exhortations to live in harmony (
Romans 12:16). The question implies self-examination, urging believers to consider the root of their disputes, which often stem from selfish desires rather than external circumstances.
Don’t they come from the passions at war within you?
The "passions" refer to desires that are often selfish and contrary to God's will. The Greek term used here is "hedonon," from which we derive "hedonism," indicating a pursuit of pleasure. This internal battle is reminiscent of Paul's struggle described inRomans 7:23, where he speaks of the law of sin waging war within his members. The imagery of war suggests a fierce internal conflict, highlighting the need for spiritual discipline and reliance on the Holy Spirit to overcome these desires. This internal struggle is a common theme in Scripture, emphasizing the need for believers to crucify the flesh (Galatians 5:24) and live by the Spirit (Galatians 5:16).
Persons / Places / Events
1.
JamesThe author of the epistle, traditionally identified as James, the brother of Jesus and a leader in the early Jerusalem church. He writes with authority and pastoral concern for the moral and spiritual well-being of his readers.
2.
Recipients of the EpistleThe letter is addressed to Jewish Christians scattered among the nations, facing trials and temptations. James writes to encourage them to live out their faith with integrity and wisdom.
3.
Conflicts and QuarrelsThe specific issues James addresses are not detailed, but they reflect internal strife and discord within the Christian community, likely due to selfish desires and worldly influences.
4.
Passions at WarThe Greek word for "passions" (h?don?n) refers to pleasures or desires that are self-centered and often lead to sinful behavior. These internal desires are depicted as being in conflict, causing external disputes.
Teaching Points
The Source of ConflictConflicts often arise not from external circumstances but from internal desires and passions. Recognizing this helps us address the root cause of discord.
Self-ExaminationBelievers are encouraged to examine their own hearts and motives. Are our desires aligned with God's will, or are they self-serving?
Pursuing PeaceAs followers of Christ, we are called to be peacemakers. This involves surrendering our selfish desires and seeking reconciliation with others.
Spiritual WarfareThe internal battle against sinful desires is part of the broader spiritual warfare every Christian faces. We must rely on the Holy Spirit for strength and guidance.
Community HarmonyThe health of the Christian community depends on individuals overcoming selfish desires and working towards unity and love.
Bible Study Questions and Answers
1.What is the meaning of James 4:1?
2.How do "desires that battle within you" relate to personal conflicts today?
3.What steps can you take to overcome "quarrels and conflicts" in your life?
4.How does James 4:1 connect with Jesus' teachings on peace and unity?
5.In what ways can prayer help resolve the "desires that battle within"?
6.How can understanding James 4:1 improve your relationships with others?
7.What causes the conflicts and disputes among us according to James 4:1?
8.How does James 4:1 challenge our understanding of human nature and desires?
9.What historical context influenced the writing of James 4:1?
10.What are the top 10 Lessons from James 4?
11.How should we resolve conflicts according to the Bible?
12.How can we avoid quarreling and promote peace?
13.How can we avoid quarrels and promote peace?
14.What are hedonism and a hedonist?What Does James 4:1 Mean
What causes conflicts and quarrels among you?James opens with a penetrating question, pointing first to the visible problem—believers sparring with one another. The wording highlights that these “conflicts and quarrels” are not rare flare-ups but ongoing skirmishes within the fellowship.
• Scripture consistently ties open strife to pride and self-seeking: “Where there is strife, there is pride” (Proverbs 13:10).
• Paul confronted the same pattern in Corinth: “For since there is jealousy and strife among you, are you not worldly?” (1 Corinthians 3:3).
• Even godly communities can slide into biting and devouring one another if the flesh is indulged (Galatians 5:15).
James refuses to blame circumstances, personalities, or outside opposition. The Spirit-inspired focus is inward.
Don’t they come from the passions at war within you?James answers his own question, exposing the root: internal “passions”—strong desires bent toward self-gratification.
• Jesus taught that evil actions flow “from within, out of men’s hearts” (Mark 7:21-23).
• Peter warns believers to “abstain from the passions of the flesh, which wage war against your soul” (1 Peter 2:11).
• Paul describes the same civil war: “I see another law at work in my body, warring against the law of my mind” (Romans 7:23).
Those passions—envy, covetousness, pride, lust for recognition—demand to be served. When two believers each insist on satisfying self, conflict is inevitable. Yet the Spirit supplies power to deny the flesh (Galatians 5:16-17).
summaryJames 4:1 lays the ax to the root of every church fight or personal feud: the problem is not mainly “them” but the selfish cravings warring inside “me.” Scripture calls us to own that truth, repent of prideful desires, and walk by the Spirit, whose fruit is peace. External harmony grows only when internal passions are surrendered to Christ.
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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 reallypleasures,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 (1Peter 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 on2Corinthians 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.
Verses 1-12. - REBUKE OF QUARRELS ARISING FROM PRIDE AND GREED. A terribly sadden transition from the "peace" with which
James 3. closed.
Verse 1. -
Whence wars and whence fightings among you? The second "whence" (
πόθεν) is omitted in the Received Text, after K, L, Syriac, and Vulgate; but it is supported by
א, A, B, C, the Coptic, and Old Latin.
Wars... fightings (
πόλεμοι...
μάχαι). To what is the reference?
Μάχαι occurs elsewhere in the New Testament only in
2 Corinthians 7:5, "Without were fightings, within were fears;" and
2 Timothy 2:23;
Titus 3:9, in both of which passages it refers to disputes and questions. It is easy, therefore, to give it the same meaning here.
Πόλμοι, elsewhere in the New Testament, as in the LXX., is always used of actual warfare. In behalf of its secondary meaning, "contention," Grimm ('Lexicon of New Testament Greek') appeals to Sophocles, 'Electra,' 1. 219, and Plato, 'Phaed.,' p. 66, c. But it is better justified by Clement of Rome, § 46,
Ινα τί ἔρεις καὶ θυμοὶκαὶ διχοστσασίαι καὶ σχίσματα πόλεμος τε ἐνὑῖν - a passage which has almost the nature of a commentary upon St.
James's language. There is then no need to seek an explanation of the passage in the outbreaks and insurrections which were so painfully common among the Jews.
Lusts (
ἡδονῶν); R.V., "pleasures." "An unusual sense of
ἡδοναί, hardly distinguishable from
ἐπιθυμίαι, in fact taken up by
ἐπιθυμεῖτε (Alford). With the expression, "that war in your members," comp.
1 Peter 2:11, "
Abstain from fleshly lusts which war against the soul." Ver.
2 gives us an insight into the terrible difficulties with which the apostles had to contend. Those to whom St. James was writing were guilty of lust, which actually led to murder. So the charge in
1 Peter 4:15 evidently presupposes the possibility of a professing Christian suffering as a murderer or thief.
Ye kill. The marginal rendering "
envy" supplies a remarkable instance of a false reading once widely adopted, although resting simply on conjecture. There is no variation in the manuscripts or ancient versions. All alike have
φονεύετε. But, owing to the startling character of the expression in an address to Christians, Erasmus suggested that perhaps
φθονεῖτε, "ye envy," was the original reading, and actually inserted it in the second edition of his Greek Testament (1519). In his third edition (1522) he wisely returned to the true reading, although, strangely enough, he retained the false one, "
invidetis," in his Latin version, whence it passed into that of Beza and others. The Greek
φθονεῖτε appears, however, in a few later editions, e.g. three editions published at Basle, 1524 (Bebelius), 1546 (Herwagius), and 1553 (Beyling), in that of Henry Stephens, 1576; and even so late as 1705 is found in an edition of Oritius. In England the reading obtained a wide currency, being actually adopted in all the versions in general use previous to that of 1611, viz. those of Tyndale, Coverdale, Taverner, the Bishops Bible, and the Geneva Version. The Authorized Version relegated it to the margin, from which it has been happily excluded by the Revisers, and thus, it is to be hoped, it has finally disappeared.
Ye kill, and desire to have. The combination is certainly strange. Dean Scott sees in the terms a possible allusion to "the well-known politico-religious party of the zealots," and
suggests the rendering, "
ye play the murderers and zealots." It is, perhaps, more probable that
ζηλοῦτε simply refers to covetousness; cf. the use of the word (although with a better meaning) in
1 Corinthians 12:31;
1 Corinthians 14:1, 39.
Parallel Commentaries ...
Greek
What [causes]Πόθεν(Pothen)Adverb
Strong's 4159:From the base of posis with enclitic adverb of origin; from which or what place, state, source or cause.conflictsπόλεμοι(polemoi)Noun - Nominative Masculine Plural
Strong's 4171:A war, battle, strife. From pelomai; warfare.andκαὶ(kai)Conjunction
Strong's 2532:And, even, also, namely.quarrelsμάχαι(machai)Noun - Nominative Feminine Plural
Strong's 3163:From machomai; a battle, i.e. controversy.amongἐν(en)Preposition
Strong's 1722:In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.you?ὑμῖν(hymin)Personal / Possessive Pronoun - Dative 2nd Person Plural
Strong's 4771:You. The person pronoun of the second person singular; thou.Don’t [they]οὐκ(ouk)Adverb
Strong's 3756:No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.[come]ἐντεῦθεν(enteuthen)Adverb
Strong's 1782:Hence, from this place, on this side and on that. From the same as enthade; hence; on both sides.fromἐκ(ek)Preposition
Strong's 1537:From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.[the]ὑμῶν(hymōn)Personal / Possessive Pronoun - Genitive 2nd Person Plural
Strong's 4771:You. The person pronoun of the second person singular; thou.passionsἡδονῶν(hēdonōn)Noun - Genitive Feminine Plural
Strong's 2237:From handano; sensual delight; by implication, desire.at warστρατευομένων(strateuomenōn)Verb - Present Participle Middle - Genitive Feminine Plural
Strong's 4754:To wage war, fight, serve as a soldier; fig: of the warring lusts against the soul.withinἐν(en)Preposition
Strong's 1722:In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.you?ὑμῶν(hymōn)Personal / Possessive Pronoun - Genitive 2nd Person Plural
Strong's 4771:You. The person pronoun of the second person singular; thou.
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NT Letters: James 4:1 Where do wars and fightings among you (Ja Jas. Jam) 
