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, etc., that the Jews, under pretense 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 neighboring 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.
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? The answer is given in the succeeding part of the verse. Some have supposed that the apostle refers here to the contests and seditions existing among the Jews, which afterwards broke out in rebellion against the Roman authority, and which led to the overthrow of the Jewish nation. But the more probable reference is to domestic broils, and to the strifes of sects and parties; to the disputes which were carried on among the Jewish people, and which perhaps led to scenes of violence, and to popular outbreaks among themselves. When the apostle says “among you,” it is not necessary to suppose that he refers to those who were members of the Christian church as actually engaged in these strifes, though he was writing to such; but he speaks of them as a part of the Jewish people, and refers to the contentions which prevailed among them as a people - contentions in which those who were Christian converts were in great danger of participating, by being drawn into their controversies, and partaking of the spirit of strife which existed among their countrymen. It is known that such a spirit of contention prevailed among the Jews at that time in an eminent degree, and it was well to put those among them who professed to be Christians on their guard against such a spirit, by stating the causes of all wars and contentions. The solution which the apostle has given of the causes of the strifes prevailing then, will apply substantially to all the wars which have ever existed on the earth.
Come they not hence, even of your lusts? - Is not this the true source of all war and contention? The word rendered “lusts” is in the margin rendered “pleasures.” This is the usual meaning of the word ( ἡδονὴ hēdonē); but it is commonly applied to the pleasures of sense, and thence denotes desire, appetite, lust. It may be applied to any desire of sensual gratification, and then to the indulgence of any corrupt propensity of the mind. The lust or desire of rapine, of plunder, of ambition, of fame, of a more extended dominion, I would be properly embraced in the meaning of the word. The word would equally comprehend the spirit which leads to a brawl in the street, and that which prompted to the conquests of Alexander, Caesar, or Napoleon. All this is the same spirit evinced on a larger or smaller scale. That war in your members - The word “member” ( μέλος melos) denotes, properly, a limb or member of the body; but it is used in the New Testament to denote the members of the body collectively; that is, the body itself as the seat of the desires and passions, Romans 6:13, Romans 6:19; Romans 7:5, Romans 7:23; Colossians 3:5. The word war here refers to the conflict between those passions which have their seat in the flesh, and the better principles of the mind and conscience, producing a state of agitation and conflict. See the notes at Romans 7:23. Compare Galatians 5:17. Those corrupt passions which have their seat in the flesh, the apostle says are the causes of war. Most of the wars which have occurred in the world can be traced to what the apostle here calls lusts. The desire of booty, the love of conquest, the ambition for extended rule, the gratification of revenge, these and similar causes have led to all the wars that have desolated the earth. Justice, equity, the fear of God, the spirit of true religion, never originated any war, but the corrupt passions of men have made the earth one great battle-field. If true religion existed among all men, there would be no more war. War always supposes that wrong has been done on one side or the other, and that one party or the other, or both, is indisposed to do right. The spirit of justice, equity, and truth, which the religion of Christ would implant in the human heart, would put an end to war forever.
Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid. John 14:27. OHC 328.1
Shortly before His crucifixion Christ bequeathed to His disciples a legacy of peace.... This peace is not the peace that comes through conformity with the world. It is an internal rather than an external peace. Without will be wars and fightings, through the opposition of avowed enemies, and the coldness and suspicion of those who claim to be friends. The peace of Christ is not to banish division, but it is to remain amid strife and division. OHC 328.2
Read in context »You love the society of girls and women. During a series of meetings you have allowed your mind to plan and contrive how you can get into the society of young girls or women and not betray your true feelings. You will run into temptation when you have not moral power to resist temptation. Your mind is constantly impure because the fountain is never cleansed. You have found no delight in diligent, careful searching of the Scriptures.... TSB 169.1
Unchastity of Thought and Action—God has erected the barriers of testimonies as a wall about you to guard you from falling under the specious wiles of the enemy, but you break all these down and press over everything to follow your inclination. Your sorrow for your sins is like that of those who anciently rent their garments to express their grief but did not afflict their souls. You have not a correct sense of what sin is. The aggravating character of unchastity of thought and actions you have not sensed. Your mind is carnal, and that almost continually. If you really were sorry for your sins, if you really had a true sense of your wrongs, you would exercise that repentance that needeth not to be repented of. TSB 169.2
More Harm Than Help to the Cause—I desire now to state facts. I have been shown that your life and your labors in the cause of God for some years have been a greater injury to the precious cause of present truth than a benefit. Had you had no part in this work and been separated entirely from it, you would have saved much heart sorrow to those who love the cause of God; and you would have saved them much hard labor which has been forced upon them to counteract your wrong influence. TSB 169.3
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