James 4:3
Parallel Verses
King James Version
Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts.

Darby Bible Translation
Ye ask and receive not, because ye ask evilly, that ye may consume it in your pleasures.

World English Bible
You ask, and don't receive, because you ask with wrong motives, so that you may spend it for your pleasures.

Young's Literal Translation
ye ask, and ye receive not, because evilly ye ask, that in your pleasures ye may spend it.

James 4:3 Parallel
Commentary
King James Translators' Notes

lusts: or, pleasures

Geneva Study Bible

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

James 4:3 Parallel Commentaries

Library
December 19. "God Giveth Grace unto the Humble" (James iv. 6).
"God giveth grace unto the humble" (James iv. 6). One of the marks of highest worth is deep lowliness. The shallow nature, conscious of its weakness and insufficiency, is always trying to advertise itself and make sure of its being appreciated. The strong nature, conscious of its strength, is willing to wait and let its work be made manifest in due time. Indeed, the truest natures are so free from all self-consciousness and self-consideration that their object is not to be appreciated, understood
Rev. A. B. Simpson—Days of Heaven Upon Earth

April 4. "Resist the Devil and He Will Flee" (James iv. 7).
"Resist the devil and he will flee" (James iv. 7). Resist the devil, and he will flee from you. This is a promise, and God will keep it to us. If we resist the adversary, He will compel him to flee, and will give us the victory. We can, at all times, fearlessly stand up in defiance, in resistance to the enemy, and claim the protection of our heavenly King just as a citizen would claim the protection of the government against an outrage or injustice on the part of violent men. At the same time we
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Approbation of Goodness is not the Love of It.
ROMANS ii. 21--23.--"Thou therefore which, teachest another, teachest Thou not thyself? thou that preachest a man should not steal, dost thou steal? thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? thou that makest thy boast of the law, through, breaking the law dishonorest thou God?" The apostle Paul is a very keen and cogent reasoner. Like a powerful logician who is confident that he has the truth upon his side,
William G.T. Shedd—Sermons to the Natural Man

"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

Cross References
1 Kings 3:11
And God said unto him, Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern judgment;

Psalm 66:18
If I regard iniquity in my heart, the Lord will not hear me:

Proverbs 1:28
Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me:

1 John 3:22
And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.

1 John 5:14
And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us:

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