5-Day Commentary Challenge - James 4Exemplo

   

THE RESULTS OF GIVING SELF FIRST PRIORITY, 4:1–3

Using his characteristic question-answer method, James introduces this new paragraph with a question, which is immediately answered. Though he does not use the characteristic “brethren” at this point, its use in verse 11 suggests that he is speaking to Christians, Christians who are struggling with worldliness and selfishness, resulting in conflict in the body. Paul addressed the same problem when he wrote of the conflict between the flesh and the Spirit (Gal. 5:17–24; cf. Rom. 7:23; 1 Peter 2:11). With two direct questions, one building on the other, James isolates the source of the conflict. The first question is diagnostic—“what” (pothen, lit. “from where,” “whence”)—and in the second question the readers are challenged to admit his diagnosis. The adverb is given before each noun, adding emphasis (lit., “whence quarrels and whence conflicts”). Both nouns, “quarrels and conflicts,” are in the plural, indicating that they were not isolated events, but a continuing problem in their midst. The two terms are nearly synonymous, but if a distinction is made, the first refers to a continuing state of hostility and the second to specific outbursts of enmity and antagonism.

“Among you” could be rendered “in you,” and thus refer to inner personal struggles and tensions; but it more probably speaks of the conflicts within the church body. The two ideas, though, cannot be completely detached, for external conflicts often expose inner struggles. A person not at peace with himself can surely not be at peace with his associates. By using the pronoun “you,” James separates himself from those who are causing discord in the body. Moralists have often asked about the source of human discord, but seldom have they been willing to point the finger at the real cause. In the second question, James asks his readers to acknowledge that the source of human conflict is in man himself. The “source” (ek; lit., “out of”) of the disturbances is one’s pleasures. The source is not environmental but is an inner problem. “Pleasures” (hedōnōn) is the term from which we get the word hedonism. It refers to a self-seeking philosophy, a philosophy wherein pleasure is the summum bonum of life. The “If it feels good, do it” way of life is an example. Jesus, in the parable of the sower, spoke of the “pleasures” of life choking the good seed so that no fruit was produced (Luke 8:14). Those “pleasures” are enslaving (Titus 3:3; cf. 2 Peter 2:13).

Pleasure never gives full satisfaction, life remains unsatisfied, and the thirst for more remains unquenched. That cycle becomes the emphasis of verses 2–3. The punctuation of the first part of verse 2 is uncertain, therefore translations vary. Many translations, such as the NASB, NEB, and RSV, punctuate it in such a way as to have two parallel statements:

        You lust and do not have: you murder.

        You covet and cannot obtain: you fight and quarrel. 

Others, such as ASV, KJV, NIV, suggest, “You lust and have not: you kill and desire to have and cannot obtain: you fight and war.” Davids suggests the following structure:

You lust

        and you do not have 

you kill and envy

        and you are not able to obtain 

you fight and quarrel

        [and] you do not have because you do not ask 

you ask

        and you do not receive because . . .

If the first punctuation is used (and this seems probable), the last verb in each couplet suggests a resultant act: “You lust and do not have, so you murder.” Murdering, fighting, and quarreling are results of unsatisfied lust and envy results of thwarted desires. The object of lust is not mentioned, but in the context it relates closely to “pleasures” (v. 1). Satisfaction through self-gratification is elusive. The insatiable drive for more leads to murder. David’s lust for Bathsheba led to Uriah’s death (2 Sam. 11:2–17), and Ahab’s covetousness led to Naboth’s murder (1 Kings 21:1–13). It is out of the heart of man that murder springs (Mark 7:21). James is probably using “murder” in a figurative sense much like he spoke of “conflicts” (v. 1). John spoke of those who hated as murderers (1 John 3:15). In like manner Jesus taught that to be angry with a brother is to kill (Matt. 5:21–22). Through jealousy and strife one can destroy a brother’s reputation.

The individual is frustrated because not only does he “not have,” he also “cannot obtain.” There is an inability to get. That inability causes frustrations that lead to all kinds of tensions in the body, such as fighting and quarreling. “Fight” and “quarrel” are the verb forms, in reverse order, of the nouns “quarrels” and “conflicts” (v. 1).

Two reasons are assigned for not having a satisfied life. First, some do not have because they do not ask (v. 2); and second, some ask, but they ask with wrong motives (v. 3). A satisfied life can only come from God. To attempt to satisfy our deepest yearnings through worldly pleasure leads to frustrations and conflict. God, the giver of good and perfect gifts (1:17), is the one who should be pursued, not hedonistic pleasures. Moses chose “rather to endure ill-treatment with the people of God than to enjoy the passing pleasures of sin, considering the reproach of Christ greater riches than the treasures of Egypt” (Heb. 11:25–26). True satisfaction comes not through the pursuit of pleasures, but in asking from God. “Ask” is in the present tense, suggesting that there had been a repeated failure to ask. James has earlier mentioned that asking must be done in faith (1:5–6).

So some had failed to ask, but others had asked with wrong motives (v. 3). They too had not received. “You ask with wrong motives” is literally “You ask wrongly” (kakos). Scripture gives several qualifications for answered prayer: one must ask in faith (1:6), without doubting (1:6), in Jesus’ name (John 16:24), according to God’s will (1 John 5:14), while in right relationship with others (1 Peter 3:7), and when there is no iniquity in the heart (Ps. 66:18). James is writing to those who have their own selfish ends in view when they pray. They are not necessarily praying for sinful things, but rather they are praying out of self-seeking motives. The Christian must continually evaluate his prayer life to make certain that his prayers spring out of a desire for God’s glory and not from self-interest.