1What is the source of quarrels and conflicts among you? Is not the source your pleasures that wage war in your members? 2You lust and do not have; so you commit murder. You are envious and cannot obtain; so you fight and quarrel. You do not have because you do not ask. 3You ask and do not receive, because you ask with wrong motives, so that you may spend it on your pleasures. 4You adulteresses, do you not know that friendship with the world is hostility toward God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God. 5Or do you think that the Scripture speaks to no purpose: “He jealously desires the Spirit which He has made to dwell in us”? 6But He gives a greater grace. Therefore it says, “GOD IS OPPOSED TO THE PROUD, BUT GIVES GRACE TO THE HUMBLE.” 7Submit therefore to God. Resist the devil and he will flee from you. 8Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. 9Be miserable and mourn and weep; let your laughter be turned into mourning and your joy to gloom. 10Humble yourselves in the presence of the Lord, and He will exalt you.

      11Do not speak against one another, brethren. He who speaks against a brother or judges his brother, speaks against the law and judges the law; but if you judge the law, you are not a doer of the law but a judge of it. 12There is only one Lawgiver and Judge, the One who is able to save and to destroy; but who are you who judge your neighbor?

      13Come now, you who say, “Today or tomorrow we will go to such and such a city, and spend a year there and engage in business and make a profit.” 14Yet you do not know what your life will be like tomorrow. You are just a vapor that appears for a little while and then vanishes away. 15Instead, you ought to say, “If the Lord wills, we will live and also do this or that.” 16But as it is, you boast in your arrogance; all such boasting is evil. 17Therefore, to one who knows the right thing to do and does not do it, to him it is sin.

Parallel Verses

New American Standard Bible (©1995)
What is the source of quarrels and conflicts among you? Is not the source your pleasures that wage war in your members?

GOD'S WORD® Translation (©1995)
What causes fights and quarrels among you? Aren't they caused by the selfish desires that fight to control you?

King James Bible
From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members?

Douay-Rheims Bible
From whence are wars and contentions among you? Are they not hence, from your concupiscences, which war in your members?

Darby Bible Translation
Whence come wars and whence fightings among you? Is it not thence, from your pleasures, which war in your members?

English Revised Version
Whence come wars and whence come fightings among you? come they not hence, even of your pleasures that war in your members?

Webster's Bible Translation
From whence come wars and fightings among you? come they not hence, even from your lusts that war in your members?

Weymouth New Testament
What causes wars and contentions among you? Is it not the cravings which are ever at war within you for various pleasures?

World English Bible
Where do wars and fightings among you come from? Don't they come from your pleasures that war in your members?

Young's Literal Translation
Whence are wars and fightings among you? not thence -- out of your passions, that are as soldiers in your members?

Cross References

Romans 7:23 but I see a different law in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin which is in my members.

2 Timothy 2:23 But refuse foolish and ignorant speculations, knowing that they produce quarrels.

Titus 3:9 But avoid foolish controversies and genealogies and strife and disputes about the Law, for they are unprofitable and worthless.

1 Peter 2:11 Beloved, I urge you as aliens and strangers to abstain from fleshly lusts which wage war against the soul.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 4

In this chapter we are directed to consider, I. Some causes of contention, besides those mentioned in the foregoing chapter, and to watch against them (v. 1-5). II. We are taught to abandon the friendship of this world, so as to submit and subject ourselves entirely to God (v. 4-10). III. All detraction and rash judgment of others are to be carefully avoided (v. 11, 12). IV. We must preserve a constant regard, and pay the utmost deference to the disposals of divine Providence (v. 13 to the end).

Verses 1-10

The former chapter speaks of envying one another, as the great spring of strifes and contentions; this chapter speaks of a lust after worldly things, and a setting too great a value upon worldly pleasures and friendships, as that which carried their divisions to a shameful height.

I. The apostle here reproves the Jewish Christians for their wars, and for their lusts as the cause of them: Whence come wars and fightings among you? Come they not hence, even of your lusts that war in your members, v. 1. The Jews were a very seditious people, and had therefore frequent wars with the Romans; and they were a very quarrelsome divided people, often fighting among themselves; and many of those corrupt Christians against whose errors and vices this epistle was written seem to have fallen in with the common quarrels. Hereupon, our apostle informs them that the origin of their wars and fightings was not (as they pretended) a true zeal for their country, and for the honour of God, but that their prevailing lusts were the cause of all. Observe hence, What is sheltered and shrouded under a specious pretence of zeal for God and religion often comes from men's pride, malice, covetousness, ambition, and revenge. The Jews had many struggles with the Roman power before they ere entirely destroyed. They often unnecessarily embroiled themselves, and then fell into parties and factions about the different methods of managing their wars with their common enemies; and hence it came to pass that, when their cause might be supposed good, yet their engaging in it and their management of it came from a bad principle. Their worldly and fleshly lusts raised and managed their wars and fightings; but one would think here is enough said to subdue those lusts; for, 1. They make a war within as well as fightings without. Impetuous passions and desires first war in their members, and then raise feuds in their nation. There is war between conscience and corruption, and there is war also between one corruption and another, and from these contentions in themselves arose their quarrels with each other. Apply this to private cases, and may we not then say of fightings and strifes among relations and neighbours they come from those lusts which war in the members? From lust of power and dominion, lust of pleasure, or lust of riches, from some one or more of these lusts arise all the broils and contentions that are in the world; and, since all wars and fightings come from the corruptions of our own hearts, it is therefore the right method for the cure of contention to lay the axe to the root, and mortify those lusts that war in the members. 2. It should kill these lusts to think of their disappointment: "You lust, and have not; you kill, and desire to have, and cannot obtain, v. 2. You covet great things for yourselves, and you think to obtain them by your victories over the Romans or by suppressing this and the other party among yourselves. You think you shall secure great pleasures and happiness to yourselves, by overthrowing every thing which thwarts your eager wishes; but, alas! you are losing your labour and your blood, while you kill one another with such views as these." Inordinate desires are either totally disappointed, or they are not to be appeased and satisfied by obtaining the things desired. The words here rendered cannot obtain signify cannot gain the happiness sought after. Note hence, Worldly and fleshly lusts are the distemper which will not allow of contentment or satisfaction in the mind. 3. Sinful desires and affections generally exclude prayer, and the working of our desires towards God: "You fight and war, yet you have not, because you ask not. You fight, and do not succeed, because you do not pray you do not consult God in your undertakings, whether he will allow of them or not; and you do not commit your way to him, and make known your requests to him, but follow your own corrupt views and inclinations: therefore you meet with continual disappointments;" or else. 4. "Your lusts spoil your prayers, and make them an abomination to God, whenever you put them up to him, v. 3. You ask, and receive not, because you ask amiss, that you may consume it upon your lusts." As if it had been said, "Though perhaps you may sometimes pray for success against your enemies, yet it is not your aim to improve the advantages you gain, so as to promote true piety and religion either in yourselves or others; but pride, vanity, luxury, and sensuality, are what you would serve by your successes, and by your very prayers. You want to live in great power and plenty, in voluptuousness and a sensual prosperity; and thus you disgrace devotion and dishonour God by such gross and base ends; and therefore your prayers are rejected." Let us learn hence, in the management of all our worldly affairs, and in our prayers to God for success in them, to see that our ends be right. When men follow their worldly business (suppose them tradesmen or husbandmen), and ask of God prosperity, but do not receive what they ask for, it is because they ask with wrong aims and intentions. They ask God to give them success in their callings or undertakings; not that they may glorify their heavenly Father and do good with what they have, but that they may consume it upon their lusts-that they may be enabled to eat better meat, and drink better drink, and wear better clothes, and so gratify their pride, vanity, and voluptuousness. But, if we thus seek the things of this world, it is just in God to deny them; whereas, if we seek any thing that we may serve God with it, we may expect he will either give us what we seek or give us hearts to be content without it, and give opportunities of serving and glorifying him some other way. Let us remember this, that when we speed not in our prayers it is because we ask amiss; either we do not ask for right ends or not in a right manner, not with faith or not with fervency: unbelieving and cold desires beg denials; and this we may be sure of, that, when our prayers are rather the language of our lusts than of our graces, they will return empty.

II. We have fair warning to avoid all criminal friendships with this world: You adulterers and adulteresses, know you not that the friendship of the world is enmity with God? v. 4. Worldly people are here called adulterers and adulteresses, because of their perfidiousness of God, while they give their best affections to the world. Covetousness is elsewhere called idolatry, and it is here called adultery; it is a forsaking of him to whom we are devoted and espoused, to cleave to other things; there is this brand put upon worldly-mindedness-that it is enmity to God. A man may have a competent portion of the good things of this life, and yet may keep himself in the love of God; but he who sets his heart upon the world, who places his happiness in it, and will conform himself to it, and do any thing rather than lose its friendship, he is an enemy to God; it is constructive treason and rebellion against God to set the world upon his throne in our hearts. Whosoever therefore is the friend of the world is the enemy of God. He who will act upon this principle, to keep the smiles of the world, and to have its continual friendship, cannot but show himself, in spirit, and in his actions too, an enemy to God. You cannot serve God and mammon, Mt. 6:24. Hence arise wars and fightings, even from this adulterous idolatrous love of the world, and serving of it; for what peace can there be among men, so long as there is enmity towards God? or who can fight against God, and prosper? "Think seriously with yourselves what the spirit of the world is, and you will find that you cannot suit yourselves to it as friends, but it must occasion your being envious, and full of evil inclinations, as the generality of the world are. Do you think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy?" v. 5. The account given in the holy scriptures of the hearts of men by nature is that their imagination is evil, only evil, and that continually, Gen. 6:5. Natural corruption principally shows itself by envying, and there is a continual propensity to this. The spirit which naturally dwells in man is always producing one evil imagination or another, always emulating such as we see and converse with and seeking those things which are possessed and enjoyed by them. Now this way of the world, affecting pomp and pleasure, and falling into strifes and quarrels for the sake of these things, is the certain consequence of being friends to the world; for there is no friendship without a oneness of spirit, and therefore Christians, to avoid contentions, must avoid the friendship of the world, and must show that they are actuated by nobler principles and that a nobler spirit dwells in them; for, if we belong to God, he gives more grace than to live and act as the generality of the world do. The spirit of the world teaches men to be churls; God teaches them to be bountiful. The spirit of the world teaches us to lay up, or lay out, for ourselves, and according to our own fancies; God teaches us to be willing to communicate to the necessities and to the comfort of others, and so as to do good to all about us, according to our ability. The grace of God is contrary to the spirit of the world, and therefore the friendship of the world is to be avoided, if we pretend to be friends of God yea, the grace of God will correct and cure the spirit that naturally dwells in us; where he giveth grace, he giveth another spirit than that of the world.

III. We are taught to observe the difference God makes between pride and humility. God resisteth the proud, but giveth grace unto the humble, v. 6. This is represented as the language of scripture in the Old Testament; for so it is declared in the book of Psalms that God will save the afflicted people (if their spirits be suited to their condition), but will bring down high looks (Ps. 18:27); and in the book of Proverbs it is said, He scorneth the scorners, and giveth grace unto the lowly, Prov. 3:34. Two things are here to be observed:-1. The disgrace cast upon the proud: God resists them; the original word, antitassetai, signifies, God's setting himself as in battle array against them; and can there be a greater disgrace than for God to proclaim a man a rebel, an enemy, a traitor to his crown and dignity, and to proceed against him as such? The proud resists God; in his understanding he resists the truths of God; in his will he resists the truths of God; in his will he resists the laws of God; in his passions he resists the providence of God; and therefore no wonder that God sets himself against the proud. Let proud spirits hear this and tremble-God resists them. Who can describe the wretched state of those who make God their enemy? He will certainly fill with same (sooner or later) the faces of such as have filled their hearts with pride. We should therefore resist pride in our hearts, if we would not have God to resist us. 2. The honour and help God gives to the humble. Grace, as opposed to disgrace, is honour; this God gives to the humble; and, where God gives grace to be humble, there he will give all other graces, and, as in the beginning of this sixth verse, he will give more grace. Wherever God gives true grace, he will give more; for to him that hath, and useth what he hath aright, more shall be given. He will especially give more grace to the humble, because they see their need of it, will pray for it and be thankful for it; and such shall have it. For this reason,

IV. We are taught to submit ourselves entirely to God: Submit yourselves therefore to God. Resist the devil, and he will flee from you, v. 7. Christians should forsake the friendship of the world, and watch against that envy and pride which they see prevailing in natural men, and should by grace learn to glory in their submissions to God. "Submit yourselves to him as subjects to their prince, in duty, and as one friend to another, in love and interest. Submit your understandings to the truths of God; submit your wills to the will of God, the will of his precept, the will of his providence." We are subjects, and as such must be submissive; not only through fear, but through love; not only for wrath, but also for conscience' sake. "Submit yourselves to God, as considering how many ways you are bound to this, and as considering what advantage you will gain by it; for God will not hurt you by his dominion over you, but will do you good." Now, as this subjection and submission to God are what the devil most industriously strives to hinder, so we ought with great care and steadiness to resist his suggestions. If he would represent a tame yielding to the will and providence of God as what will bring calamities, and expose to contempt and misery, we must resist these suggestions of fear. If he would represent submission to God as a hindrance to our outward ease, or worldly preferments, we must resist these suggestions of pride and sloth. If he would tempt us to lay any of our miseries, and crosses, and afflictions, to the charge of Providence, so that we might avoid them by following his directions instead of God's, we must resist these provocations to anger, not fretting ourselves in any wise to do evil. "Let not the devil, in these or the like attempts, prevail upon you; but resist him and he will flee from you." If we basely yield to temptations, the devil will continually follow us; but if we put on the whole armour of God, and stand it out against him, he will be gone from us. Resolution shuts and bolts the door against temptation.

V. We are directed how to act towards God, in our becoming submissive to him, v. 8-10. 1. Draw nigh to God. The heart that has rebelled must be brought to the foot of God; the spirit that was distant and estranged from a life of communion and converse with God must become acquainted with him: "Draw nigh to God, in his worship and institutions, and in every duty he requires of you." 2. Cleanse your hands. He who comes unto God must have clean hands. Paul therefore directs to lift up holy hands without wrath and doubting (1 Tim. 2:8), hands free from blood, and bribes, and every thing that is unjust or cruel, and free from every defilement of sin: he is not subject to God who is a servant of sin. The hands must be cleansed by faith, repentance, and reformation, or it will be in vain for us to draw nigh to God in prayer, or in any of the exercises of devotion. 3. The hearts of the double-minded must be purified. Those who halt between God and the world are here meant by the double-minded. To purify the heart is to be sincere, and to act upon this single aim and principle, rather to please God than to seek after any thing in this world: hypocrisy is heart-impurity; but those who submit themselves to God aright will purify their hearts as well as cleanse their hands. 4. Be afflicted, and mourn, and weep. "What afflictions God sends take them as he would have you, and by duly sensible of them. Be afflicted when afflictions are sent upon you, and do not despise them; or be afflicted in your sympathies with those who are so, and in laying to heart the calamities of the church of God. Mourn and weep for your own sins and the sins of others; times of contention and division are times to mourn in, and the sins that occasion wars and fightings should be mourned for. Let your laughter be turned to mourning and your joy to heaviness." This may be taken either as a prediction of sorrow or a prescription of seriousness. Let men think to set grief at defiance, yet God can bring it upon them; none laugh so heartily but he can turn their laughter into mourning; and this the unconcerned Christians James wrote to are threatened should be their case. They are therefore directed, before things come to the worst, to lay aside their vain mirth and their sensual pleasures, that they might indulge godly sorrow and penitential tears. 5. "Humble yourselves in the sight of the Lord. Let the inward acts of the would be suitable to all those outward expressions of grief, affliction, and sorrow, before mentioned." Humility of spirit is here required, as in the sight of him who looks principally at the spirits of men. "Let there be a thorough humiliation in bewailing every thing that is evil; let there be great humility in doing that which is good: Humble yourselves."

VI. We have great encouragement to act thus towards God: He will draw nigh to those that draw nigh to him (v. 8), and he will lift up those who humble themselves in his sight, v. 10. Those that draw nigh to God in a way of duty shall find God drawing nigh to them in a way of mercy. Draw nigh to him in faith, and trust, and obedience, and he will draw nigh to you for your deliverance. If there be not a close communion between God and us, it is our fault, and not his. He shall lift up the humble. Thus much our Lord himself declared, He that shall humble himself shall be exalted, Mt. 23:12. If we be truly penitent and humble under the marks of God's displeasure, we shall in a little time know the advantages of his favour; he will lift us up out of trouble, or he will lift us up in our spirits and comforts under trouble; he will lift us up to honour and safety in the world, or he will lift us up in our way to heaven, so as to raise our hearts and affections above the world. God will revive the spirit of the humble (Isa. 57:15), He will hear the desire of the humble (Ps. 10:17), and he will at last life them up to glory. Before honour is humility. The highest honour in heaven will be the reward of the greatest humility on earth.

Calvin's Commentary

1 From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members?

1 Unde bella et pugnae inter vos? nonne hinc, ex voluptatibus vestris, quae militant in membris vestris.

2 Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not.

2 Concupiscitis et non habetis; invidetis et aemulamini, et non potestis obtinere; pugnatis et belligeramini, non habetis, propterea quod non petitis;

3 Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts.

3 Petitis, et non accipitis, quia male petitis, ut in voluptates vestras insumatis.

1 From whence come wars. As he had spoken of peace, and had reminded them that vices are to be exterminated in such a way as to preserve peace, he now comes to their contentions, by which they created confusion among themselves; and he shews that these arose from their invidious desires and lusts, rather than from a zeal for what was just and right; for if every one observed moderation, they would not have disturbed and annoyed one another. They had their hot conflicts, because their lusts were allowed to prevail unchecked.

It hence appears, that greater peace would have been among them, had every one abstained from doing wrong to others; but the vices which prevailed among them were so many attendants armed to excite contentions. He calls our faculties members. He takes lusts as designating all illicit and lustful desires or propensities which cannot be satisfied without doing injury to others.

2 Ye lust, or covet, and have not. He seems to intimate that the soul of man is insatiable, when he indulges wicked lusts; and truly it is so; for he who suffers his sinful propensities to rule uncontrolled, will know no end to his lust. Were even the world given to him, he would wish other worlds to be created for him. It thus happens, that men seek torments which exceed the cruelty of all executioners. For that saying of Horace is true:

The tyrants of Sicily found no torment greater than envy. [129]

Some copies have phoneuete, "ye kill;" but I doubt not but that we ought to read, phthoneite, "ye envy," as I have rendered it; for the verb, to kill, does in no way suit the context. [130] Ye fight: he does not mean those wars and fightings, which men engage in with drawn swords, but the violent contentions which prevailed among them. They derived no benefit from contentions of this kind, for he affirms that they received the punishment of their own wickedness. God, indeed, whom they owned not as the author of blessings, justly disappointed them. For when they contended in ways so unlawful, they sought to be enriched through the favor of Satan rather than through the favor of God. One by fraud, another by violence, one by calumnies, and all by some evil or wicked arts, strove for happiness. They then sought to be happy, but not through God. It was therefore no wonder that they were frustrated in their efforts, since no success can be expected except through the blessings of God alone.

3 Ye seek and receive not. He goes farther: though they sought, yet they were deservedly denied; because they wished to make God the minister of their own lusts. For they set no bounds to their wishes, as he had commanded; but gave unbridled license to themselves, so as to ask those things of which man, conscious of what is right, ought especially to be ashamed. Pliny somewhere ridicules this impudence, that men so wickedly abuse the ears of God. The less tolerable is such a thing in Christians, who have had the rule of prayer given them by their heavenly Master.

And doubtless there appears to be in us no reverence for God, no fear of him, in short, no regard for him, when we dare to ask of him what even our own conscience does not approve. James meant briefly this, -- that our desires ought to be bridled: and the way of bridling them is to subject them to the will of God. And he also teaches us, that what we in moderation wish, we ought to seek from God himself; which if it be done, we shall be preserved from wicked contentions, from fraud and violence, and from doing any injury to others.

Footnotes:

[129] Invidia Siculi non invenere tyranni Majus tormentum. -- EPIST. Lib. I.:2:58.

[130] There is no MS. nor version in favor of phthoneite. When it is said, "ye kill," the meaning is, that they did so as to the hatred or envy they entertained, for hatred is the root of murder, and arises often from envy. What has evidently led Calvin and others to conjecture a mistake here, has been the difficulty arising from the order of the words, "Ye kill and ye envy;" but this order is wholly consonant with the style of Scripture, where often the greater evil or good is mentioned first, and then that which precedes or leads to it. It is the same here as though the copulative, and, were rendered causatively, "ye kill because ye envy." Envy is murder in the sight of God. The language of the whole passage is highly metaphorical. He calls their contentions "wars and fightings;" for the whole tenor of the passage is opposed to the supposition that he refers to actual wars. He adopts a military term as to inward lusts or ambitious desires, that they "carried on war" in their members; the expedition for their contests was prepared within, mustered in their hearts. Then the character of this war is more plainly defined, "Ye covet," not, ye lust; "ye kill," or commit murder, for "ye envy;" when ye cannot attain your objects, "ye wage war and fight," that is, ye wrangle and quarrel. Avarice and ambition were the two prevailing evils, but especially avarice; and avarice too for the purpose of gratifying the lusts and propensities of their sinful nature, as it appears from the third verse.

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John Calvin—Of Prayer--A Perpetual Exercise of Faith

"What is Your Life?"
"Whereas ye know not what shall be on the morrow. For what is your life? It is even as a vapour, that appeareth for a little time, and then vanisheth away."--JAS. iv. 14. AN OLD YEAR SERMON TO-MORROW, the first day of a new year, is a day of wishes. To-day, the last day of an old year, is a day of questions. Tomorrow is a time of anticipation; to-day a time of reflection. To-morrow our thoughts will go away out to the coming opportunities, and the larger vistas which the future is opening up to even …
Henry Drummond—The Ideal Life

The Right to My Own Time
"Come now, ye that say, Today or tomorrow we will go into this city, and spend a year there, and trade, and get gain: whereas ye know not what shall be on the morrow.... For that ye ought to say, If the Lord will, we shall both live, and do this or that."--James 4:13-15 "Mrs. Ning and I are going out to see Grandma Woo, who has been sick. Wouldn't you like to come too?" I was sitting at my desk, with all the paraphernalia of Chinese study spread out before me. I looked at my desk, looked at the …
Mabel Williamson—Have We No Rights?

Next Let not Man, Now that He Knoweth that by the Grace of God...
44. Next let not man, now that he knoweth that by the grace of God he is what he is, fall into another snare of pride, so as by lifting up himself for the very grace of God to despise the rest. By which fault that other Pharisee both gave thanks unto God for the goods which he had, and yet vaunted himself above the Publican confessing his sins. What therefore should a virgin do, what should she think, that she vaunt not herself above those, men or women, who have not this so great gift? For she ought …
St. Augustine—Of Holy Virginity.

Whether Strife is a Daughter of Anger?
Objection 1: It would seem that strife is not a daughter of anger. For it is written (James 4:1): "Whence are wars and contentions? Are they not . . . from your concupiscences, which war in your members?" But anger is not in the concupiscible faculty. Therefore strife is a daughter, not of anger, but of concupiscence. Objection 2: Further, it is written (Prov. 28:25): "He that boasteth and puffeth up himself, stirreth up quarrels." Now strife is apparently the same as quarrel. Therefore it seems …
Saint Thomas Aquinas—Summa Theologica

Whether Quarreling is Opposed to the virtue of Friendship or Affability?
Objection 1: It seems that quarreling is not opposed to the virtue of friendship or affability. For quarreling seems to pertain to discord, just as contention does. But discord is opposed to charity, as stated above ([3236]Q[37], A[1]). Therefore quarreling is also. Objection 2: Further, it is written (Prov. 26:21): "An angry man stirreth up strife." Now anger is opposed to meekness. Therefore strife or quarreling is also. Objection 3: Further, it is written (James 4:1): "From whence are wars and …
Saint Thomas Aquinas—Summa Theologica

Whether Backbiting is a Graver Sin than Tale-Bearing?
Objection 1: It would seem that backbiting is a graver sin than tale-bearing. For sins of word consist in speaking evil. Now a backbiter speaks of his neighbor things that are evil simply, for such things lead to the loss or depreciation of his good name: whereas a tale-bearer is only intent on saying what is apparently evil, because to wit they are unpleasant to the hearer. Therefore backbiting is a graver sin than tale-bearing. Objection 2: Further, he that deprives. a man of his good name, deprives …
Saint Thomas Aquinas—Summa Theologica

Whether Every Sin Includes an Action?
Objection 1: It would seem that every sin includes an action. For as merit is compared with virtue, even so is sin compared with vice. Now there can be no merit without an action. Neither, therefore, can there be sin without action. Objection 2: Further, Augustine says (De Lib. Arb. iii, 18) [*Cf. De Vera Relig. xiv.]: So "true is it that every sin is voluntary, that, unless it be voluntary, it is no sin at all." Now nothing can be voluntary, save through an act of the will. Therefore every sin implies …
Saint Thomas Aquinas—Summa Theologica

Whether the Reason Can be Overcome by a Passion, against Its Knowledge?
Objection 1: It would seem that the reason cannot be overcome by a passion, against its knowledge. For the stronger is not overcome by the weaker. Now knowledge, on account of its certitude, is the strongest thing in us. Therefore it cannot be overcome by a passion, which is weak and soon passes away. Objection 2: Further, the will is not directed save to the good or the apparent good. Now when a passion draws the will to that which is really good, it does not influence the reason against its knowledge; …
Saint Thomas Aquinas—Summa Theologica

Whether the Gift of Knowledge is Practical Knowledge?
Objection 1: It would seem that the knowledge, which is numbered among the gifts, is practical knowledge. For Augustine says (De Trin. xii, 14) that "knowledge is concerned with the actions in which we make use of external things." But the knowledge which is concerned about actions is practical. Therefore the gift of knowledge is practical. Objection 2: Further, Gregory says (Moral. i, 32): "Knowledge is nought if it hath not its use for piety . . . and piety is very useless if it lacks the discernment …
Saint Thomas Aquinas—Summa Theologica

Whether Omission is a Special Sin?
Objection 1: It would seem that omission is not a special sin. For every sin is either original or actual. Now omission is not original sin, for it is not contracted through origin nor is it actual sin, for it may be altogether without act, as stated above ([2975]FS, Q[71], A[5]) when we were treating of sins in general. Therefore omission is not a special sin. Objection 2: Further, every sin is voluntary. Now omission sometimes is not voluntary but necessary, as when a woman is violated after taking …
Saint Thomas Aquinas—Summa Theologica

Whether a Movement of Faith is Required for the Justification of the Ungodly?
Objection 1: It would seem that no movement of faith is required for the justification of the ungodly. For as a man is justified by faith, so also by other things, viz. by fear, of which it is written (Ecclus. 1:27): "The fear of the Lord driveth out sin, for he that is without fear cannot be justified"; and again by charity, according to Lk. 7:47: "Many sins are forgiven her because she hath loved much"; and again by humility, according to James 4:6: "God resisteth the proud and giveth grace to …
Saint Thomas Aquinas—Summa Theologica

Whether Humility is the Greatest of the virtues?
Objection 1: It would seem that humility is the greatest of the virtues. For Chrysostom, expounding the story of the Pharisee and the publican (Lk. 18), says [*Eclog. hom. vii de Humil. Animi.] that "if humility is such a fleet runner even when hampered by sin that it overtakes the justice that is the companion of pride, whither will it not reach if you couple it with justice? It will stand among the angels by the judgment seat of God." Hence it is clear that humility is set above justice. Now justice …
Saint Thomas Aquinas—Summa Theologica

Whether Pride is the Most Grievous of Sins?
Objection 1: It would seem that pride is not the most grievous of sins. For the more difficult a sin is to avoid, the less grievous it would seem to be. Now pride is most difficult to avoid; for Augustine says in his Rule (Ep. ccxi), "Other sins find their vent in the accomplishment of evil deeds, whereas pride lies in wait for good deeds to destroy them." Therefore pride is not the most grievous of sins. Objection 2: Further, "The greater evil is opposed to the greater good," as the Philosopher …
Saint Thomas Aquinas—Summa Theologica

Whether it was Fitting that the Mother of God Should Go to the Temple to be Purified?
Objection 1: It would seem that it was unfitting for the Mother of God to go to the Temple to be purified. For purification presupposes uncleanness. But there was no uncleanness in the Blessed Virgin, as stated above (QQ[27],28). Therefore she should not have gone to the Temple to be purified. Objection 2: Further, it is written (Lev. 12:2-4): "If a woman, having received seed, shall bear a man-child, she shall be unclean seven days"; and consequently she is forbidden "to enter into the sanctuary …
Saint Thomas Aquinas—Summa Theologica

Whether Christ Should have Been Baptized in the Jordan?
Objection 1: It would seem that Christ should not have been baptized in the Jordan. For the reality should correspond to the figure. But baptism was prefigured in the crossing of the Red Sea, where the Egyptians were drowned, just as our sins are blotted out in baptism. Therefore it seems that Christ should rather have been baptized in the sea than in the river Jordan. Objection 2: Further, "Jordan" is interpreted a "going down." But by baptism a man goes up rather than down: wherefore it is written …
Saint Thomas Aquinas—Summa Theologica