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 θυμοὶ καὶ διχοστσασίαι καὶ σχίσματα πόλεμος τε ἐν ὑῖν - 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.