wars and fights among you: The Greek word here rendered “wars” can refer to an ongoing state of conflict, or a military campaign, while the word for “fights” refers to individual battles in a war. As elsewhere in the Bible, such military language is used metaphorically. (1Ti 1:18; 2Ti 2:23, 24 and study note; compare 2Co 10:4.) So James uses strong figurative language to show that strife and conflict were, in effect, turning Christ’s congregation into a battlefield. Some apparently engaged in verbal battles or showed a warlike spirit as they vied for greater influence in the congregation. Their combative attitude was in stark contrast to the peaceable, reasonable spirit produced by “the wisdom from above” that James has just discussed.​—Jas 3:17 and study notes, 18 and study note.

your fleshly desires that carry on a conflict: The Greek word here rendered “fleshly desires” can refer to a strong selfish craving for pleasure of some kind. (See Lu 8:14, where this Greek word is rendered “pleasures.”) James may have had in mind a craving not only for immoral pleasures but also for such things as wealth, prestige, or the power to influence or control others. He again uses military language, this time by saying that fleshly desires can “carry on a conflict,” a phrase that literally refers to a military campaign. Selfish desires can become like an attacking army, inflicting terrible damage. James explains that such desires, if not restrained, could cause “wars and fights” among Christians. Such desires could even rob them of their relationship with God.

within you: Lit., “in your members.” Fleshly desires originate from within. (Compare Jas 1:14, 15.) The apostle Paul expressed it similarly when he said: “I see in my body [lit., “in my members”] another law warring against the law of my mind and leading me captive to sin’s law that is in my body.”​—Ro 7:23; see also study note on Ro 6:13.

You desire, and yet you do not have: Evidently, some first-century Christians failed to control their selfish desires. Since God would not fulfill those desires, they kept fighting one another in an effort to obtain what they craved. (La 3:44; Jas 4:1, 3) If their desires had been in harmony with his will, Jehovah would have been delighted to be generous with those Christians.​—Jas 1:17; 1Jo 5:14.

You go on murdering: It seems that some Christians were nurturing such intense jealousy and hatred that James says that they were “murdering.” Clearly, James was speaking figuratively; any unrepentant murderers would have been removed from the congregation. (1Co 5:13) If a person failed to correct his hostile, hateful attitude, Jehovah might eventually judge him as a murderer.​—Compare Mt 5:22 and study note.

and coveting: Or “and are jealous.”​—See study note on 1Co 13:4, where the same Greek word is rendered “jealous.”

you do not receive because you are asking for a wrong purpose: Some of James’ readers were primarily concerned with satisfying their own desires. So they prayed with no concern about God’s will or about how others might be affected. If Jehovah did give them something, they would probably not appreciate it and would use it in selfish ways. Therefore, Jehovah did not grant their requests. (Compare Isa 1:15.) Jehovah answers only those who seek to live in harmony with his will and who want to help others.​—Pr 28:9; Mt 7:11; 1Jo 3:22.

Adulteresses: Or “You unfaithful ones.” In the Hebrew Scriptures, Jehovah spoke of the nation of Israel as his wife because that nation was in a covenant relationship with him. However, when Israel turned to other gods or made alliances with other nations, God’s people became an unfaithful wife, an adulteress. (Jer 3:1, 8, 20; Eze 16:15, 25-29; Ho 4:15; 9:1) Jesus used a similar expression regarding unfaithful ones in his day. (Mt 12:39; Mr 8:38 and study note) James indicates that dedicated Christians who became friends of the world were unfaithful to God, committing spiritual adultery.​—Joh 17:14; 2Co 11:2; Re 14:4.

do you not know . . . ?: In the preceding verses, James referred to wrong attitudes that some Christians had. (Jas 4:1-3) In fact, their actions resembled the ways of the wicked world around them. James here uses a pointed rhetorical question to help those Christians realize that their attitudes were making them friends of the world.

friendship with the world is enmity with God: In this context, “the world” refers to the wicked human society that is alienated from God. (Jas 1:27; 1Jo 2:15-17; see Glossary, “World.”) “Friendship [Greek, phi·liʹa] with the world” indicates an emotional attachment to it. Friends of the world would develop the dominant attitude that permeates the world. (Eph 2:2 and study note) They would think like the world, reflecting its desires, ambitions, prejudices, and hatreds. By contrasting the terms “friendship” and “enmity,” James powerfully warns his readers of the consequences of friendship with the world​—they would make themselves enemies of God.

the scripture says: This expression and similar ones are frequently found in the Christian Greek Scriptures. The inspired writers used such phrases to introduce quotations from or references to parts of the Hebrew Scriptures. (Joh 19:37; Ro 4:3; 9:17; 10:11; Ga 4:30; 1Ti 5:18) The exact words that James here quotes are not found in any single scripture. But under inspiration, he paraphrases, or provides a summary of, basic ideas found in such scriptures as Ge 6:5; 8:21; Pr 21:10; Ec 9:3; and Ga 5:17. Other Bible writers similarly referred to general teachings found in some passages of the Hebrew Scriptures.​—See, for example, 1Co 2:9 and study note; 2Ti 2:19 and study note.

“The spirit . . . keeps enviously longing”: In this context, “the spirit” seems to refer to the bad inclinations of sinful humans that move them to act wrongly in various ways. (See Glossary, “Spirit.”) Such a spirit has taken up residence within them because all humans are born imperfect. (Ge 8:21; Ro 7:18-20) Among the bad inclinations that humans inherit is a tendency to envy, which is rooted in selfishness. Such envious longing is not limited to a desire for material things; it could include a desire for prominence and power as well as similar selfish ambitions. (Ex 20:17; Nu 16:1-3; Ps 106:16, 17; Ec 4:4) If a Christian were to allow the world under Satan’s control to fill his heart with such desires, he would show in his attitude, speech, or conduct that he was “making himself an enemy of God.” (Jas 4:4) Many of the fights and conflicts that James mentioned in the preceding verses likely stemmed from certain Christians having an envious spirit.​—Jas 4:1-3.

the undeserved kindness that He gives is greater: The undeserved kindness that God shows to imperfect humans is an expression of his generosity and abundant love. (See Glossary, “Undeserved kindness.”) God extends such kindness to humble ones who admit their sinful tendencies and ask for his help to overcome them. He gives such help by various means, such as his holy spirit, his inspired Word, and the support of faithful Christian brothers. (Lu 11:13; Heb 4:12; 10:25) God’s undeserved kindness, which he expresses in a wide variety of ways, is far greater, or more powerful, than inherited weaknesses, such as the tendency to envy. (Jas 4:5 and study note) Thus he helps Christians to conquer the weaknesses of their flesh and remain faithful.​—Ro 7:24, 25.

So it says: To support the point he has just made regarding God’s undeserved kindness, James introduces a quote based on the Septuagint wording of Pr 3:34.​—Compare Ps 138:6.

God opposes the haughty ones: The Scriptures repeatedly condemn pride and haughtiness. (Ps 18:27; 101:5; Pr 16:18; Isa 2:17) Haughty people look down on their fellow man and arrogantly refuse either to search for God or to depend on him for guidance. (Ps 10:4) According to some reference works, the Greek term for “haughty” describes those who have an “exaggerated opinion of” themselves and who show this attitude “both toward God and toward men.” Jehovah opposes, or resists, those who harbor such a prideful attitude. The word here rendered “opposes” is a military term that conveys the idea of an army ready for battle. “The haughty ones” in effect make themselves enemies of God.​—2Sa 22:28; Pr 6:16, 17; see study note on 1Pe 5:5.

the humble ones: In stark contrast to “the haughty ones,” humble people gladly acknowledge their reliance on their heavenly Father. They seek his help in order to conquer any weaknesses they may have, including the tendency to envy mentioned by James in the preceding verse. (Isa 66:2; Mt 18:3, 4; Jas 4:5) Jehovah shows his “undeserved kindness” by supplying such humble ones with his powerful holy spirit, which can help them to overcome any “fleshly desire.”​—Ga 5:16.

Therefore, subject yourselves to God: James has just provided Christians with a powerful motive for being humble​—they would receive God’s “undeserved kindness.” Here he follows up with practical instruction on what to do. (Jas 4:6) He noted earlier in his letter that “the wisdom from above is . . . ready to obey.” (Jas 3:17 and study note) Wise Christians gladly subject themselves to their loving, all-wise God by loyally obeying his commands. The verb “to subject oneself” is used in the Christian Greek Scriptures regarding young Jesus, who “continued subject” to the loving supervision of his parents. (Lu 2:51) Jesus also sets the perfect example of submission to his God and Father. (Joh 8:29; see 1Co 15:28 and study note.) Paul used the same Greek verb in his admonition that we “submit ourselves to the Father of our spiritual life.” (Heb 12:9) Those who loyally subject themselves to Jehovah as to a loving father also benefit from his protective care, as James goes on to show.​—Ps 37:28; 68:5; 97:10.

oppose the Devil: Mere humans could never stand against, resist, or fight Satan, “the ruler of this world” and “the god of this system of things.” (Joh 12:31; 2Co 4:4) Yet, James assures Christians that they can oppose Satan and succeed by subjecting themselves to God and receiving his protection. (See study note on Therefore, subject yourselves to God in this verse; compare 1Pe 5:9.) Jehovah gives them a “complete suit of armor . . . to stand firm against the crafty acts of the Devil.” (Eph 6:11-13) Those who accepted God’s support would see the fulfillment of His promise that James records here: Satan and his demons would flee in defeat, having failed to corrupt a servant of God. Those wicked spirits flee, not in fear of the Christian, but in morbid dread of Christ and of Jehovah God.​—Mt 8:28, 29; Jas 2:19 and study note; compare Mt 4:1-10.

Draw close to God: This inspired invitation shows that Jehovah God wants to have a close personal relationship with his earthly children. (Compare Joh 4:23; Ac 17:26, 27.) When James wrote his letter, the concept of close friendship with Jehovah was not new. (Ps 25:14; 65:4; 73:28) Jehovah has always invited his people to draw close to him through prayer. (De 4:7; Ps 145:18) Jesus, by means of his example and his teachings, drew people even closer to his Father by offering them the clearest possible picture of Him. (Mt 11:27; Joh 1:18; 14:9; 15:15) Further, Christ’s sacrifice and his service as High Priest allow his followers to have their sins completely forgiven and to approach Jehovah freely. (Eph 1:7; Col 1:14; Heb 4:14-16) Jesus assured his followers that Jehovah wants to befriend them, that He has real affection for those who put faith in His Son. (Joh 16:27) The apostle Paul likewise taught Christians the vital goal of “drawing near to God,” which they could do by meditating on the hope He provides. (Heb 7:19) James’ readers could respond to the invitation to draw close to Jehovah by praying to him, by studying his Word, and by associating with his worshippers. (Jas 1:5, 6, 25; 5:13-16) Their every prayer, their every meditation on Jehovah and his Word, would help to strengthen that friendship. As they reflected appreciatively on Jehovah’s love and other qualities, their thinking would begin to harmonize with his thoughts, their heart would be purified, and they would be filled with a desire to please him as their dearest Friend.​—Ps 19:14; 26:2; 86:11; 104:34; 139:23.

and he will draw close to you: James offers his readers the comforting assurance that humans who make the effort to draw close to Jehovah will be met with a positive, loving response. Jehovah promises to listen when such ones call on him, to guide and protect them, and to blot out their sins. (De 4:7; Ps 91:14; Ac 3:19) All, including those who have grown weak and have become involved in wrong practices, can turn to God and seek his help, confident that he will respond mercifully. (Compare Zec 1:3; Mal 3:7.) James’ wording in this verse does not imply that God cares about humans only after they take the initiative to draw close to him. From the very beginning, it was Jehovah who took the initiative to show love to all humans. (Ac 14:16, 17; 17:24, 26, 27; 1Jo 4:10, 19) When humans respond to that love, seeking God’s guidance, favor, and forgiveness, he draws even closer to them.​—Compare Joh 6:44.

Cleanse your hands, you sinners: James does not direct this strong counsel and correction to every Christian. He has been addressing Christians who had grown weak in their faith, even likening them to “adulteresses” because they sought friendship with the world. (Jas 4:4 and study note) Many were giving in to their “fleshly desires,” which led them to engage in divisive fighting within the congregation. (Jas 4:1 and study note) Such expressions as “clean hands” or “innocent hands” were often used figuratively in the Hebrew Scriptures to represent righteous, pure conduct and actions. (Job 17:9; Ps 18:20, 24; 24:3, 4; 2Sa 22:21 and ftn.) Therefore, the counsel “cleanse your hands” meant that such sinners needed to change course and adjust their way of life in order to regain a clean standing with God and Christ.​—Compare Isa 1:15, 16.

purify your hearts: The expression “your hearts” refers to the inner person, including thoughts and motives. (See study note on 1Ti 1:5.) In order to purify his heart, an indecisive Christian needs to work hard at protecting his relationship with Jehovah. He needs to shield his own mind and heart by eliminating whatever might corrupt his thinking. (1Jo 3:3) If he purifies his heart in that way, he will be exclusively devoted to Jehovah. (1Ki 8:61 and ftn.; Ps 51:10; Jer 32:39; Mt 5:8 and study note) His hands, or good actions, will then be in harmony with his clean heart, or pure motives. The imagery of hands along with the heart is also used elsewhere in the Scriptures to refer to the inner person and his actions.​—Job 31:7, 27; Ps 24:4; 58:2; 73:13; Pr 6:17, 18.

you indecisive ones: In referring to some Christians as “indecisive ones,” James uses a word that literally means “two-souled,” and it could also be rendered “double-minded.” (Compare 1Ki 18:21.) Such Christians were claiming to pursue friendship with God and Christ while clinging to the thinking and attitudes of the world.​—Compare study note on Jas 1:8.

Give way to misery: James addresses Christians who are sinning or who are indecisive and urges them to feel deep sorrow before God over their conduct and attitude. (See study notes on Jas 4:8.) One reference work explains that the Greek verb rendered “give way to misery” refers to “the inner sorrow” a person feels when he realizes how serious his sins are. (Compare Ro 7:24.) The next verbs, mourn and weep, refer to the outward expressions of that inner sorrow. (Mt 5:4 and study note; Mr 14:72) A person who feels “sadness in a godly way” gives evidence of sincere repentance.​—2Co 7:10 and study notes.

Let your laughter be turned into mourning: James encourages his readers to change their attitude completely. (Compare Ec 7:3.) Those who do so will accept discipline and gain God’s favor.​—Heb 12:11; compare Lu 18:13.

Humble yourselves: The Scriptures repeatedly condemn pride and arrogance, qualities that separate humans from one another and, more important, from God. (2Sa 22:28; Pr 6:16, 17; 1Pe 5:5) Therefore, James again reminds his readers of the need for humility if they are to “draw close to God.” (Jas 4:6-8) The Greek verb rendered “humble yourselves” has the basic meaning “to make [oneself] low.”​—Compare Jas 1:10 and study note.

Humble yourselves in the eyes of Jehovah: Even righteous humans are sinful, and the sins they commit​—including those that affect other humans​—are in reality sins against God. (Compare Ps 51:4; Lu 15:21.) Those who recognize their sinfulness and their insignificance in comparison with God have strong reasons to cultivate humility, not just in relation to other humans but, more important, in relation to God. One reference work notes: “Humility is to know how lowly we really are before God.”

in the eyes of Jehovah: Or “in the sight of (before) Jehovah.”​—Compare Lu 1:15 and study note; see also App. C3 introduction; Jas 4:10.

and he will exalt you: The Greek word here rendered “exalt” has the basic meaning of “lift up” and can be used figuratively to convey the idea of exalting or raising a person to a position of honor, dignity, and privilege. The context here could include the idea that God may exalt a repentant sinner by relieving him of feelings of guilt and by renewing his spirit. (Jas 4:6-9; compare Ps 51:10, 12, 13; Ac 3:19.) Both Jesus and the apostle Peter expressed the thought found in this verse​—that God is pleased to exalt, or to show favor to, those who humble themselves before Him.​—Mt 23:12; Lu 14:11; 18:14; 1Pe 5:6 and study notes.

Stop speaking against one another, brothers: The Greek term here rendered “speaking against” means “to speak ill of, speak degradingly of, speak evil of, defame, slander.” In this context, it refers to harsh, often malicious criticism of fellow believers. This Greek term was used in the Septuagint regarding the Israelites who spoke against Moses, who spoke against their brothers, and who slandered their neighbors. (Nu 12:8; Ps 50:20 [49:20, LXX]; 101:5 [100:5, LXX]) Those who speak against others often criticize those who are not present to defend themselves. In fact, Paul and Peter used forms of this Greek term to refer to backbiting and backbiters. (Ro 1:30; 2Co 12:20; 1Pe 2:1) Such critical individuals may have judged their fellow believers’ actions, motives, or manner of living, based on their own standards. They thus downgraded others, perhaps to prove themselves righteous or to exalt themselves.

speaks against law and judges law: James most likely refers, not to the Mosaic Law, but to God’s law in general. Earlier in his letter, he referred to “the royal law,” the law of love. (Jas 2:8 and study note; Mt 22:36-39 and study note; Ro 13:8-10) Christians who speak maliciously against or judge their fellow believers are at the same time speaking against and judging divine law. They are setting themselves above Jehovah’s law. (Compare Mr 7:1-13.) A Christian who judges a brother whom Jehovah does not judge is, in effect, implying that divine law is inadequate.​—Compare Mt 7:1 and study note; Lu 6:37; Ro 2:1; 14:4.

There is only one who is Lawgiver and Judge: Christians who speak against their fellow believers make themselves lawgivers by setting their own standards of conduct for their fellow believers. They also take it upon themselves to pronounce harsh judgments on them. (See study note on Jas 4:11.) They fail to realize that the only rightful Lawgiver and Judge is Jehovah God. (Isa 33:22; 1Co 4:4 and study note) Only Jehovah has the ultimate authority to save and to destroy, that is, to grant the highest rewards and to inflict the severest punishments. (2Th 1:6-9; Jude 14, 15; see study note on Mt 10:28.) James’ pointed question “Who are you to be judging your neighbor?” shows how presumptuous it is to judge and condemn others.​—Mt 7:1-5; Lu 6:37; see study note on Ro 14:4.

Come, now: In Greek, this is an abrupt form of address. James uses it here and at Jas 5:1 as a kind of wake-up call to focus the attention of self-confident readers on the important admonition that follows.

you are a mist: The Greek word rendered “mist” might also mean “a mere puff of smoke.” With this vivid metaphor, James counters the faulty thinking he referred to in the preceding verse and stresses that life is brief and fragile. (Compare Job 14:1, 2; Ps 39:5; 102:11.) As one reference work puts it, the point is that human life is so short, so frail, that it could end at any time, “just as quickly as the morning sun dissipates the mist or as a shift in wind direction blows away smoke.”

you should say: “If Jehovah wills”: James here emphasizes the need to take Jehovah’s will into account when doing or planning to do anything. James did not mean that Christians must always say this expression audibly; nor should they repeat it superstitiously or as an empty phrase. Instead, in whatever they do, they should try to discern God’s will and to act in harmony with it. (See study note on 1Co 4:19.) The apostle Paul often expressed the same idea, recognizing that any future plans he might make were subject to God’s will.​—Ac 18:21; Ro 1:10; 15:32; Heb 6:3; for the use of the divine name in this verse, see App. C3 introduction; Jas 4:15.

you take pride in your arrogant boasting: In this context, James condemns those who boasted about what they would do in the future but who arrogantly failed to depend on God when making their plans. (Jas 4:13-15; compare Pr 27:1.) Instead of being ashamed of their boasting, they actually took pride in it. James tells these boasters frankly that all such boasting is wicked because it is based on false confidence in what they think they can achieve in the future.​—Jer 9:23, 24.

it is a sin for him: James has just warned against boasting about material plans and accomplishments while failing to rely fully on Jehovah. (Jas 4:13-16) A Christian who understands this principle but fails to apply it commits a sin. However, James may have intended that these words apply in a broader sense to any sin of omission. Jesus himself plainly taught that a person could sin not only by deliberately committing a wrong but also by refusing to do what is right.​—Mt 25:24-27; Lu 10:30-37; 12:47; 19:11-27; compare study note on Ro 3:9.