In either of these ways, therefore, the literal interpretation of a "kill" makes good sense; and we are not justified in saying, with Calvin, that "kill in no way suits the context." Calvin, with Erasmus, Beza, Hornejus, and others, adopts the violent expedient of correcting the Greek from "kill" (φονεύετε) to "envy" (φθονεῖτε), a reading for which not a single MS., version, or Father can be quoted. It is accepted, however, by Tyndale and Cranmer and in the Genevan Bible, all of which have, "Ye _envy_ and have indignation, and cannot obtain." Wiclif and the Rhemish of course hold to the _occiditis_ of the Vulgate, the one with "slay," and the other with "kill."
But although the literal interpretation yields good sense, it is perhaps not the best interpretation. It was pointed out above that "ye kill" balances "ye fight and war," and that "wars and fightings" evidently are _not_ to be understood literally, as the context shows. If then, "ye fight and war" means "ye quarrel, and dispute, and intrigue, and go to law with one another," ought not "ye kill" to be explained in a similar way? Christ had said, "Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: but I say unto you, That every one who is angry with his brother shall be in danger of the judgment" (Matt. v. 21, 22). And St. John tells us that "every one who hateth his brother is a murderer" (1 John iii. 15). "Every one who hateth" (πᾶς ὁ μισῶν) is an uncompromising expression, and it covers all that St. James says here. Just as the cherished lustful thought is adultery in the heart (Matt. v. 28), so cherished hatred is murder in the heart.
But there is an explanation, half literal and half metaphorical, which is well worth considering. It has been pointed out how frequently St. James seems to have portions of the Book of Ecclesiasticus in his mind. We read there that "the bread of the needy is the life of the poor: he that defraudeth him thereof is a man of blood. He that taketh away his neighbour's living slayeth him (φονεύων); and he that defraudeth the labourer of his hire is a blood-shedder" (xxxiv. 21, 22). If St. James was familiar with these words, and still more if he could count on his readers also being familiar with them, might he not mean, "Ye lust, and have not; and then, to gratify your desire, you deprive the poor of his living"? Even Deut. xxiv. 6 might suffice to give rise to such a strong method of expression: "No man shall take the mill or the upper millstone to pledge: for he taketh a man's life to pledge." Throughout this section the language used is strong, as if the writer felt very strongly about the evils which he condemns.
While "ye lust, and have not, and thereupon take a man's livelihood from him," would refer specially to _possessions_, "Ye covet (or envy) and cannot obtain, and thereupon fight and war," might refer specially to _honours_, _posts_, and _party advantages_. The word rendered "covet" (ζηλοῦτε) is that which describes the thing which love never does: "Love _envieth_ not" (1 Cor. xiii. 4). When St. James was speaking of the wisdom from below (iii. 14-16) the kind of quarrels which he had chiefly in view were party controversies, as was natural after treating just before of sins of the tongue. Here the wars and fightings are not so much about matters of controversy as those things which minister to a man's "pleasures," his avarice, his sensuality, and his ambition.
How is it that they have not all that they want? How is that there is any need to despoil others, or to contend fiercely with them for possession? "Ye have not, because ye ask not. Ye ask, and receive not, because ye ask amiss." _That_ is the secret of these gnawing wants and lawless cravings. They do not try to supply their needs in a way that would cause loss to no one, viz. by prayer to God; they prefer to employ violence and craft against one another. Or if they do pray for the supply of their earthly needs, they obtain nothing, because they pray with evil intent. To pray without the spirit of prayer is to court failure. That God's will may be done, and His Name glorified, is the proper end of all prayer. To pray simply that our wishes may be satisfied is not a prayer to which fulfilment has been promised; still less can this be the case when our wishes are for the glorification of our lusts. Prayer for advance in holiness we may be sure is in accordance with God's will. About prayer for earthly advantages we cannot be sure; but we may pray for things so far as they are to His glory and for our own spiritual welfare. Prayer for earthly goods, which are to be used as instruments, not of His pleasure, but of ours, we may be sure is not in accordance with His will. To such a prayer we need expect no answer, or an answer which at the same time is a judgment; for the fulfilment of an unrighteous prayer is sometimes its most fitting punishment.