Tiago 4
R.C.H. Lenski · Citado em PreceptAustin
Tiago 4
Lenski on murder - We cannot assume that murders were literally committed. For such murders the criminals would have been executed by the secular government. (BORROW the interpretation of the epistle to the hebrews and the epistle of james) You murder - It is to be taken literally [ICC, TNTC, WBC]. It is possible that some of them were in the Zealot movement which fought against the Roman rule [WBC]. As Jesus taught in the Sermon on the Mount, one does not have to physically slay another person to be guilty of murdering them! You have heard that the ancients were told, ‘YOU SHALL NOT COMMIT MURDER’ and ‘Whoever commits murder shall be liable to the court.’ 22 “But I say to you that everyone who is angry with his brother shall be guilty before the court; and whoever says to his brother, ‘You good-for-nothing,’ shall be guilty before the supreme court; and whoever says, ‘You fool,’ shall be guilty enough to go into the fiery hell.(Mt 5:21-22+) Commit murder (5407)(phroneuo from phonos = murder) means to kill unjustly, "to deprive a person of life by illegal, intentional killing." (Louw-Nida) Reaffirmation of the sixth commandment prohibiting murder is found in Mt. 5:21+; Mt 19:18; Mk 10:19; Lk 18:20; Ro 13:9; Jas. 2:11. Phroneuo - 12x in 10v - commit murder(5), commits murder(1), murder(3), murdered(2), put to death(1). Matt. 5:21+; Matt. 19:18; Matt. 23:31; Matt. 23:35; Mk. 10:19; Lk. 18:20; Ro 13:9; Jas. 2:11; Jas. 4:2; Jas. 5:6 Gilbrant - The Septuagint uses this word commonly to translate the Hebrew rātsach which is used in the commandment, “Thou shalt commit no murder” (Exodus 20:13; Deut 5:17, free translation). Though there are 10 Hebrew words (Old Testament) and 6 Greek (New Testament) words translated “kill” in the King James Version, phoneuō and its Hebrew counterpart clearly imply the taking of human life for intentional and personal evil reasons. Such conduct is specifically forbidden by God and is certain to be judged with severity (Matthew 5:21; 19:18; 23:31,35; Mark 10:19; Luke 18:20; Romans 13:9; James 2:11; 5:6). (Complete Biblical Library Greek-English Dictionary) Phroneuo in Septuagint - Exod. 20:13; Exod. 21:13; Num. 35:6; Num. 35:12; Num. 35:19; Num. 35:21; Num. 35:25; Num. 35:26; Num. 35:27; Num. 35:28; Num. 35:30; Num. 35:31; Deut. 4:42; Deut. 5:17; Deut. 19:6; Deut. 22:26; Jos. 10:28; Jos. 10:30; Jos. 10:32; Jos. 10:35; Jos. 21:13; Jos. 21:21; Jos. 21:27; Jos. 21:32; Jos. 21:36; Jos. 21:38; Jdg. 16:2; Jdg. 20:4; Jdg. 20:5; 1 Ki. 20:40; 1 Ki. 21:19; 2 Chr. 25:3; Neh. 4:11; Neh. 6:10; Ps. 62:3; Ps. 94:6; Prov. 1:32; Prov. 7:26; Jer. 7:9; Lam. 2:20; Hos. 6:9; You are envious and cannot obtain - As with lust, are envious is in the present tense describing one in a continual state of "burning" or "boiling over" with envy (see word study below). I like the picture of the verb seethe which describes a person "filled with intense but unexpressed anger" or "in an agitated or angry mental state, as if boiling." And so you burn with envy and anger and are not able to obtain the gratification, contentment, and happiness that your fallen flesh desires. You are envious (eagerly seek) (2206)(zeloo from zelos = zeal in turn from zeo = boil; source of our English word "zeal") properly, to bubble over from getting so hot (boiling) and figuratively to burn with zeal (or intensity), to be fervent, to "boil" with envy, to be jealous. It can be used commendably to refer to a striving for something or showing zeal. Zeloo is (an onomatopoeic word imitating the sound of boiling water!) means to be deeply committed to something, with the implication of accompanying desire – 'to be earnest, to set one's heart on, to be completely intent upon' Zeloo takes the notion of burning or boiling and applies it metaphorically to burning or boiling emotions, stance, or will for earnest striving, for passionate zeal, or for burning envy. Zeloo in the bad sense can be manifest in two forms, one in which the person sets their heart on something that belongs to someone else (That seems to the main sense here in James 4:2) or a second form in which one has intense negative feelings over another’s achievements or success. [So] you fight and quarrel - Both verbs are in the the present tense describing this as this as an ongoing struggle. Clearly such a life is an unsatisfying life! There can hardly be soul satisfaction when their is such hostility. Don Anderson - All of these things are the work of Satan (IN CONCERT WITH OUR FALLEN FLESH). He wants to foster dissension, antagonism, and misunderstanding, to wreck harmonious family and happy relationships. The work of the Spirit of Christ is the very opposite. It is to reconcile, to harmonize, to enlighten, to cement happy relationships. Christians of all people should be promoters of enlightenment, understanding and harmony, both among themselves and all the people. So James is hitting hard on this old nature in us. And when it acts it’s embarrassing and we must be doing battle daily with that nature. Warren
Tiago 4
Lenski - The readers have followed the earthly, unspiritual, devilish wisdom. James tells them plainly what kind of people they have become and calls on them in strong terms to repent. (The Interpretation of The Epistle to the Hebrews and The Epistle of James) Michael Andrus - Now what exactly is the connection between the believers’ fraternizing with the enemy (Jas 4:4) and thus stirring up the jealousy of God, on the one hand, and conflict in the church on the other hand? I think it is this: If we’re not at peace with God, we cannot be at peace with ourselves, and if we’re not at peace with ourselves we cannot be at peace with others. It’s just a vicious cycle. (Sermon) What is the source of quarrels (polemos) and conflicts (mache) among you? - Amplified = "WHAT LEADS to strife (discord and feuds) and how do conflicts (quarrels and fightings) originate among you?" James asks the first of two sharp questions to identify the source of their strife. In your interpersonal relationships, what is it that brings about conflict and quarrels among you? His second question will answer the first one. And remember James has been addressing his readers as my brethren (James 3:12+), so he is speaking to believers in local bodies of Christ that have been dispersed abroad (Jas 1:1+). Jameison makes a good point that "The cause of quarrels is often sought in external circumstances, whereas internal lusts are the true origin." Bruce Barton - At the end of chapter 3, James explains that false wisdom leads to disorder and every evil practice (Jas 3:16+), and that true wisdom results in good fruit (Jas 3:17+) and righteousness (Jas 3:18+). From this poetic description of wisdom expressed in general terms, James returns to practical application. His readers need to know what wisdom is, but they need even more to live wisely. Chapter 4 begins with a challenge to behavior that James saw as proof of (ungodly) wisdom—fights and quarrels among them. (Borrow Life Application Bible Commentary – James) A T
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Lenski comments that… The haughty are the friends of the world, for the world promises to satisfy their pride, which God does not do. The lowly or humble realize that they have nothing, and they are happy to receive God’s rich grace which satisfies their souls. They are like empty vessels which God can fill; the haughty are full—how can God fill them? Least of all do they desire “grace” which is intended only for the unworthy and the humble. (Lenski, R. C. H. The Interpretation of the Epistle to the Hebrews and of the Epistle of James. Page 630. Columbus, O. 1938) ILLUSTRATION - The story is told of a young Scottish minister who walked proudly into the pulpit to preach his first sermon. He had a brilliant mind and a good education and was confident of himself as he faced his first congregation. But the longer he preached, the more conscious everyone was that “the Lord was not in the wind.” He finished his message quickly and came down from the pulpit with his head bowed, his pride now gone. Afterward, one of the members said to him, “If you had gone into the pulpit the way you came down, you might have come down from the pulpit the way you went up.” ILLUSTRATION - A small cathedral outside Bethlehem marks the supposed birthplace of Jesus. Behind a high altar in the church is a cave, a little cavern lit by silver lamps. You can enter the main edifice and admire the ancient church. You can also enter the quiet cave where a star embedded in the floor recognizes the birth of the King. There is one stipulation, however. You have to stoop. The door is so low you can’t go in standing up. The same is true of the Christ. You can see the world standing tall, but to witness the Savior, you have to get [down] on your knees. (Lucado, Max: The Applause of Heaven) HOW SMALL ARE YOU? - A man who had just been elected to the British Parliament brought his family to London and was giving them a tour of the city. When they entered Westminster Abbey, his eight-year-old daughter seemed awe-struck by the size and beauty of that magnificent structure. Her proud father, curious about what was going on in her mind, asked, "And what, my child, are you thinking about?" She replied, "Daddy, I was just thinking about how big you are in our house, but how small you look here!" Pride can creep into our lives without our awareness. From time to time it's good for us to be "cut down to size." We need to be reminded not to think of ourselves more highly than we ought to think. It's easy to become proud when we stay in our own circles of life. But when we are thrust into larger situations, with increased demands, pressures, and competition, we come to the shocking realization that "big fish in small ponds" shrink quickly in a large ocean. One thing that stands out in the Word of God is that the Lord despises the haughty. Under inspiration the psalmist said, "One who has a haughty look and a proud heart, him I will not endure" (Psalm 101:5) . And James said, "God resists the proud, but gives grace to the humble" (James 4:6). DIVINE OPPOSITION! Opposed (498) (antitasso from anti = against + tasso = order, set) means to set an army in array against, to arrange in battle order (to line oneself up against). Antitasso was a military term found in the papyri meaning "to range in battle against" and pictured an army arrayed against the enemy forces. It means to oppose someone, involving a psychological attitude and also corresponding behavior. It means to "to be an enemy of" or "to resist with assembled forces." Antitasso in this context conveys the idea of preventing the plans of the proud from succeeding. Antitasso is in the present tense which signifies that this is God's continual attitude of Himself against the proud and self-sufficient! The middle voice speaks of a "reflexive" action, wherein the subject initiates the action and participates in the carrying out of the action. The idea is that God continually continually sets Himself against the proud. God is continually in full battle array against the proud for pride is the basic sin from which all others issue. This fact alone should be enough to cause us to run for cover from the sin of pride! The upshot is that if our life if filled with pride, we will find that God is actually fighting against us (and guess who will win that struggle)! Ray Stedman rightly remarked "It scares me to think that whenever I am trying to live for myself, for my own advancement, that God is lined up against me, he resists that kind of thinking.
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Lenski says both the preceding verb antitasso and hupotasso obviously are derived from tasso so that... God “ranges Himself against” the proud—“you range yourselves under” God. James is commanding his readers... ...Be aligned under the authority of God, assuming your proper position. ...Line themselves up under God. ...Subordinate yourself to God that you might obey Him ...Put yourself under God's orders and chain of command. ...Give over your "rights" and your will to God. Like soldiers in the military James is saying we must submit to our "Commander in Chief" giving Him our sole allegiance and loyalty. Like slaves we should submit to our loving Master. Take your position in the rank and file, which in the context of James 4 means under God, your "Commander in Chief", to do His will and obey His Word, the aorist imperative calling for decisive, effective, definite obedience! And remember that delayed obedience is ALWAYS disobedience! God is not mocked, so if we do not humbly submit to God, we should not be surprised that the devil and his minions can and will launch successful attacks on our mind (this is the battlefield and the attacks are always fiery missiles in the form of lies meant to counter God's truth, cp the devil's basic nature Jn 8:44). It is utter presumption (as well as self-deception) to think we can sin freely and not open ourselves up to enemy assault. The safest spot for saints is submitting to the Savior! Submit is in the passive voice which generally speaks of action exerted on the subject [man] from outside [God]. In the NT a number of the uses of hupotasso are in the passive voice with a middle sense signifying the voluntary subjection to the will of another. This idea is found in non-military secular uses where hupotasso described a voluntary attitude of giving in or cooperating. This "motif" of voluntary subjection is especially critical in marriages, lest husbands and wives misapply the Scriptures. It should come as little surprise that the call for submission in marital relationships follows the command for the believer to be continually filled with (controlled by) the Holy Spirit. How else can one truly, from the heart, submit to another? How else can a husband unconditionally love his wife so that she willingly submits her will to his loving leadership? (see discussion Eph 5:18-note, Ep 5:21, 22-note, Eph 5:23-note) SPURGEON'S PRACTICAL GUIDELINES FOR SUBMITTING TO GOD The reader is strongly encouraged to take a moment and peruse Spurgeon's excellent sermon on James 4:7 (Unconditional Surrender) in which he gives several practical guidelines regarding what it means to submit to God. Here are a few excerpts (in addition to the sections quoted earlier in this note) to wet your appetite... Are you quite sure that you are submissive to the divine will as to your rank in society? Have you accepted your position in the scale of worldly wealth? Are you satisfied to be sickly, obscure, or of small ability? Are God's appointments your contentments? Too many professors are quarrelling with God that they are not other than they are. This is evil, and shows that pride is still in their hearts, for were they conscious of their own deserts they would know that anything short of hell is more than we deserve, and as long as we are not in the pit of torment gratitude becomes us. It is a happy thing when the mind is brought to submit to all the chastisements of God, and to acquiesce in all the trials of His providence... It is a great thing to have the soul entirely submitted to God about everything, so that we never wish to have anything in providence other than God would have it to be, nor desire to have anything in his Word altered: not one ordinance of the church of God, not one doctrine of revelation, not one precept or warning other than it is. We shall never be at rest till we come to this. It is essential to our happiness to say at all times, "Nevertheless, not as I will but as thou wilt." (Mt 26:39)... Submit, then, my brethren. Beseech the Holy Spirit to bow your wills to complete subjection. You will never be happy till self is dethroned. I know some of God's children who are in great trouble only because they will not yield to the divine will.... (Submission) means also obedience. Do not merely passively lie back and yield to the necessities of the position, but gird up the loins of your mind, and manifest a voluntary and active submission to your great Lord. The position of a Christian should be that of a soldier to whom the centurion says "Go," and he goes, and "Do this," and he does it. It is not ours to question, that were to become masters; but ours it is to obey without questioning, even as soldiers do. Submission to our Lord and Savior will be manifested by ready obedience: delays are essentially insubordinations, and neglects are a form of rebellion. (1Sa 15:22, 23) I fear that there are some Christians whose disobedience to Christ is a proof of their pride...I am afraid there are some who do not obey the Master because they are proud enough to think that they know better than he does; they judge the Lord's will instead of obeying it. "Submit yourselves to God" by yielding your hearts to the motions of the divine Spirit: by being impressible, sensitive, and easily affected. The Spirit of God has hard work with many Christians to lead them in the right way, they are as the horse and the mule which have no understanding, whose mouth must be held in with bit and bridle. There is the stout oak in the forest, and a hurricane howls through it, and it is not moved, but the rush by the river yields to the faintest breath of the gale. Now, though in many things ye should be as the oak and not as the rush, yet in this thing be ye as the bulrush and be moved by the slightest breathing of the Spirit of God. The photographer's plates are rendered sensitive by a peculiar process: you shall take another sheet of glass and your friend shall stand before it as long as ever he likes, and there will be no impression produced, at least none which will be visible to the eye; but the sensitive plate will reveal every little wrinkle of the face and perpetuate every hair of the head. Oh, to be rendered sensitive by the Spirit of God, and we can be made so by submitting ourselves entirely to His will. Is there not a promise to that effect?—"I will take away the stony heart out of your flesh, and I will give you a heart of flesh." (Ezek 36:26KJV)... Sometimes the Spirit of God whispers to you, "Retire to pray." At such times enter your closet at once. Remember how David said, "When thou said unto me, Seek ye my face, my heart said unto thee, Thy face Lord will I seek." (Ps 27:8-note) The Spirit of God will sometimes impel you to a duty which involves self-denial, which will take up much of your leisure, and will bring you no very great honor as a reward. Be not disobedient to his call, but go about your work speedily. Say with the Psalmist, "I made haste and delayed not to keep thy commandments." (Ps 119:60-note) The Spirit will at times urge us to deep repentance on account of faults in which we have been living, he will rebuke us for some ugly temper which we have indulged, or for some hard word which we have spoken against a brother, or because of the worldliness of mind into which we have fallen. Oh, brother, bestir thyself at such times, and examine and purge thy soul. Let a hint from the Holy Spirit be enough for thee. As the eyes of the handmaiden are towards her mistress, so let your eyes be to your Lord. The handmaid does not require the mistress to speak: it will often happen when she is waiting at table, and there are friends, the mistress nods or puts her finger up, and that is enough. She does not call out "Mary, do this or that," or speak to her loudly a dozen times, as the Lord has to do to us, but a wink suffices. So it ought to be with us; half a word from the divine Spirit, the very gentlest motion from him, should be enough guidance, and straightway we should be ready to do his bidding. In this matter it is not so much your activity as your submission to the Holy Spirit which is needed; it is not so much your running as your willing to be drawn by him. There is to be an activity in religion: we are to wrestle and to fight, but side by side with that we are to yield ourselves to the Spirit's impulse, for it is He that works in us to will and to do of His own good pleasure; He strives in us mightily, and if we will but resign ourselves, and no longer be obstacles in His divine way, He will carry us to greater heights of grace, and create in us more fully the likeness of Christ. "Submit yourselves unto God." Learn the sweetness of lying passive in His hand, and knowing no will but His: learn the blessedness of giving yourselves up entirely to His divine sway, for in so doing you will enter into heaven below. (Read the full sermon - Unconditional Surrender) Spicq has some excellent, insightful comments noting that hupotasso is... a major virtue in the Christian pastoral writings, expressing the relations of subordination in the cosmic and religious order. God has placed everything in submission to Christ, to whom the angels are subordinate (Heb 2:5; 1Pet 3:22); the church is in submission to the Lord (Eph 5:24); Christians submit to God, to his law and his training, but also to one another to cooperate (1Cor 16:16) in the fear of God (Eph 5:21; cf. Ro 13:8). Woman is subordinate to man, the wife to the husband, the children to the parents (1Ti 3:4; cf. Marcus Aurelius 1.17.3), the young to the old, slaves and servants to their master (Ep 6:5, Titus 2:9; 1Pe 2:18), subjects (cf. Ep. Arist. 205, 207, 265; Josephus, War 2.140; Polybius 21.43, hoi hypotattomenoi) to their sovereign; and finally the Christian must submit to every human creature. We may conclude that the baptized (Ed: I would qualify that only one who is born by the Spirit, Jn 3:3, 5, independent of water baptism if that is what Spicq is alluding to here. cp baptizo conveying the sense of identification with Christ's death - Ro 6:3. ) person is a “son of obedience” (1Pet 1:2, 22) in all the larger or smaller human communities in which he is placed (1Pe 2:13-3:12), contributing to the maintenance of the order fixed by the plan of providence whereby all creatures are ordered in a hierarchy (Wis 11:21). It is clear that hupotasso does not have the same range in these differing communal relationships; but it is always reverent submission, seen as a self-offering (cf. Titus 3:1, 2). It means first of all accepting the exact place God has assigned, keeping to one’s rank in this or that society, accepting a dependent status, especially toward God (Jas 4:7), like children who are submissive to a father’s discipline (Heb 12:9), after the fashion of the child Jesus. This religious subjection is made up of an obedient spirit, humaneness of heart (Ep. Arist. 257), respect, and willingness to serve. To submit is to accept directives that are given, to honor conditions that are imposed, to please one’s superior (Titus 2:9) or honor him by the homage that is obedience (cf. Ep 6:1), to repudiate egotism and aloofness. It is to spontaneously position oneself as a servant toward one’s neighbor in the hierarchy of love. (Spicq, C., & Ernest, J. D. Theological Lexicon of the New Testament. 3:424-26. Peabody, MA.: Hendrickson) Roy Hession alludes to an attitude that is willing to submit as a vital part of personal revival, explaining that... Revival is just the life of the Lord Jesus poured into human hearts. Jesus is always victorious. In heaven they are praising Him all the time for His victory. Whatever may be our experience of failure and barren-ness, He is never defeated. His power is boundless. And we, on our part, have only to get into a right relationship with Him, and we shall see His power being demonstrated in our hearts and lives and service, and victorious life will fill us and overflow through us to others. And that is Revival in its essence. If, however, we are to come into this right relationship with Him, the first thing we must learn is that our wills must be broken to His will is the beginning of Revival. It is painful, humiliating, but it is the only way. It is being " Not I ,but Christ, (Gal 2:20-note) and a "C" is a bent "I." The Lord Jesus cannot live in us fully and reveal Himself through until the proud self within us is broken. This simply means that the hard unyielding self, which justifies itself, wants its own way, stands up for its rights, and seeks its own glory, at last bows its head to God's will, admits its wrong, gives up its own way to Jesus, surrenders its rights and discards its own glory - that the Lord Jesus might have all and be all. In other words it is dying to self and self-attitudes. And as we look honestly at our Christian lives, we can see how much of this self there is in each of us. It is so often self who tries to live the Christian life (the mere fact that we use the word " try " indicates that it is self who has the responsibility). It is self, too, who is often doing Christian work. It is always self who gets irritable and envious and resentful and critical and worried. It is self who is hard and unyielding in its attitudes to others. It is self who is shy and self-conscious and reserved. No wonder we need breaking. As long as self is in control, God can do little with us, for all the fruit of the Spirit (enumerated in Gal 5:22-note, Gal 5:23-note), with which God longs to fill us, are the complete antithesis of the hard, unbroken spirit within us and presupposes that it has been crucified. Being broken is both God's work and ours. He brings His pressure to bear, but we have to make the choice. If we are really open to conviction as we seek fellowship with God (and willingness for the light is the prime condition of fellowship with God), God will show us the expressions of this proud, hard self that cause Him pain. Then we can stiffen our necks and refuse to repent or we can bow the head and say, "Yes, Lord." (cp Jas 4:7) Brokenness in daily experience is simply the response of humility to the conviction of God. And inasmuch as this conviction is continuous, we shall need to be broken continually. And this can be very costly, when we see all the yielding of rights and selfish interests that this will involve, and the confessions and restitutions that may be sometimes necessary. For this reason, we are not likely to be broken except at the Cross of Jesus. The willingness of Jesus to be broken for us is the all-compelling motive in our being broken too (cp 2Co 5:14NIV). We see Him, Who is in the form of God, counting not equality with God a prize to be grasped at and hung on to, but letting it go for us and taking upon Him the form of a Servant - God's Servant, man's Servant (Php 2:5, 6, 7-note, Php 2:8, 9-note). We see Him willing to have no rights of His own, no home of His own, no possessions of His own, willing to let men revile Him and not revile again, willing to let men tread on Him and not retaliate or defend Himself (cp 1Pe 2:21, 22, 23-note). Above all, we see Him broken as He meekly goes to Calvary to become men's scapegoat by bearing their sins in His own body on the Tree (1Pe 2:24-note). In a pathetic passage in a prophetic Psalm, He says, " I am a worm and no man." (Ps. 22:6KJV-note) Those who have been in tropical lands tell us that there is a big difference between a snake and a worm, when you attempt to strike at them. The snake rears itself up and hisses and tries to strike back - a true picture of self. But a worm offers 'no resistance, it allows you to do what you like with it, kick it or squash it under your heel - a picture of true brokenness. And Jesus was willing to become just that for us - a worm and no man. And He did so, because that is what He saw us to be, worms having forfeited all rights by our sin, except to deserve hell. And He now calls us to take our rightful place as worms for Him and with Him. The whole Sermon on the Mount with its teaching of non-retaliation, love for enemies and selfless giving, assumes that that is our position. But only the vision of the Love that was willing to be broken for us can constrain us to be willing for that. Lord, bend that proud and stiff necked I, Help me to bow the head and die; Beholding Him on Calvary, Who bowed His head for me. But dying to self is not a thing we do once for all (Mk 8:34, Lk 9:23 adds "daily"). There may be an initial dying when God first shows these things, but ever after it will be a constant dying, for only so can the Lord Jesus be revealed constantly through us.' All day long the choice will be before us in a thousand ways. It will mean no plans, no time, no money, no pleasure of our own. It will mean a constant yielding to those around us, for our yieldedness to God is measured by our yieldedness to man. Every humiliation, everyone who tries and vexes us, is God's way of breaking us, so that there is a yet deeper channel in us for the Life of Christ. You see, the only life that pleases God and that can be victorious is His life - never our life, no matter how hard we try (Col 1:27b-note; Col 3:4-note). But in as much as our self-centered life is the exact opposite of His, we can never be filled with His life unless we are prepared for God to bring our life constantly to death. And in that we must co-operate by our moral choice... People imagine that dying to self makes one miserable. But it just the opposite. It is the refusal to die to self that makes one miserable. The more we know of death with Him, the more we shall know of His life in us, and so the more of real peace and joy. His life, too, will overflow through us to lost souls in a real concern for their salvation, and to our fellow Christians in a deep desire for their blessing. (Hession, R. The Calvary Road) Resist the devil and he will flee from you: antistete (2PAAM) de to diabolo, kai pheuxetai (3SFMI) aph humon: Mt 4:3-11; Lk 4:2-13-note; Eph 4:27; 6:11,12; 1Pe 5:8,9; Rev 12:9, 10, 11 James 4 Resources - Multiple Sermons and Commentaries James 4:7-10 Resolving Conflicts God's Way - Steven Cole James 4:6-7 Drawing Near to God, Pt. 1 - John MacArthur SPIRITUAL WARFARE 101 Expositor's Greek Testament observes that... It is not a question of subjection either to God or the devil, but rather one of the choice between self-will and God's will; it is the proud spirit that has to be curbed. Lehman Strauss warns... Whatever you do, never resist God and submit to the devil. Those who have erred in this respect know full well what a tragic and costly mistake was theirs. Our Lord was the greatest example of submission to the Father's will (Mt. 26:39), and in the hour when Satan attacked Him He was able to resist the foe so that the devil fled from Him (Mt. 4:11). The devil is powerful, but if we resist him, according to the Scripture, he will be put to flight. Lehman Strauss Commentary - Lehman Strauss Commentaries – James, Your Brother: Studies in the Epistle of James) (Bolding added) Warren Wiersbe makes a great point writing that... Before we can stand before Satan, we must bow before God. Peter resisted the Lord and ended up submitting to Satan! (Wiersbe, W: Bible Exposition Commentary. 1989. Victor) John Flavel once wrote that... Nothing sets a person so much out of the devil's reach as humility. C H
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Lenski notes that the aorist imperative "is again decisive and indicates that the readers are not to draw a step or two nearer to God but are to approach him completely. This is said to Christians (Ed: Some feel that Jas 4:6-10+ could also apply to non-believers) who are to flee to God by repentance and faith, who will then always find him drawing near to them in grace, pardon, protection. The devil will flee from us, God will draw near to us. James intends to use this contrast. The parable of the Prodigal illustrates the returning to God in repentance and his drawing near to the repentant one. (Lenski, R. C. H. The Interpretation of the Epistle to the Hebrews and of the Epistle of James. Page 632. 1938) The other NT meaning of eggizo is to draw near in time: the kingdom of Heaven/of God (Mt 3:2+, Matthew 4:17+, Matthew 10:7+, Mk 1:15+, Lk 10:9, 11+), hour (Mt 26:45+), day (Ezek 12:23+; Ro 13:12+, He 10:25+), harvest time (Mt 21:34+), feast day (Lk 21:8+, Mt 21:34+, Lk 21:20+, Luke 22:1+), redemption (Lk 21:28+), the end of all things (1Pe 4:7+) James uses eggizo in Jas 4:8+ of drawing near in a spiritual sense (also used in this sense in Heb 7:19+), while in James 5:8+ he uses eggizo in a temporal sense. Eggizo - 42x in 41v in the NT - approached(10), approaching(7), at hand(12), came close(1), came up(1), come near(3),comes near(2), coming near(1), draw near(3), drawing near(2). Mt 3:2+; Matthew 4:17+; Matthew 10:7+; Matthew 21:1, 34+; Matthew 26:45, 46+; Mark 1:15+; Mark 11:1+; Mark 14:42+; Luke 7:12+; Luke 10:9, 11+; Luke 12:33+; Luke 15:1, 25+; Luke 18:35, 40+; Luke 19:29, 37, 41+; Luke 21:8, 20, 28+; Luke 22:1, 47+; Luke 24:15, 28+; Acts 7:17+; Acts 9:3+; Acts 10:9+; Acts 21:33+; Acts 22:6+; Acts 23:15+; Ro 13:12+; Phil 2:30+; Heb 7:19+; Hebrews 10:25+; Jas 4:8+; James 5:8+; 1 Pet 4:7+. Here are some representative uses… Mt 3:2+ (John the Baptist) "Repent (present imperative = make this your continual practice!), for the kingdom of heaven is at hand (perfect tense = to have drawn near and as a result to be present or at hand)." Comment: At hand is in the perfect tense which means in essence that the kingdom (King) has come and is still present. How so since John is on earth not heaven? He is surely referring to the King of the Kingdom Who had arrived. In fact John been prepared to herald the King's coming [Isa 40:3]. The kingdom has a spiritual aspect, a present physical aspect, and a future eternal aspect, depending on context, but always refers to God's reign over His created and redeemed world and its believing inhabitants. Mt 4:17+ From that time Jesus began to preach and say, "Repent (present imperative), for the kingdom of heaven is at hand (perfect tense)" Matthew 26:45+ Then He came to the disciples, and said to them, "Are you still sleeping and taking your rest? Behold, the hour is at hand (perfect tense) and the Son of Man is being betrayed into the hands of sinners. 46 "Arise, let us be going; behold, the one who betrays Me is at hand!" Luke 21:8+ And He said, "See to it that you be not misled; for many will come in My name, saying, 'I am He,' and, 'The time is at hand'; do not go after them. Luke 21:28+ "But when these things begin to take place, straighten up and lift up your heads, because your redemption is drawing near." Comment: Redemption demands a redeemer and thus this clearly speaks of Messiah's Second Coming. Luke 22:47+ While He was still speaking, behold, a multitude came, and the one called Judas, one of the twelve, was preceding them; and he approached Jesus to kiss Him. Acts 7:17+ "But as the time of the promise was approaching which God had assured to Abraham (Ge 15:13, 14, 15, 16+ - when the "cup" of iniquity of the Amorites who lived in the Promised Land had been filled to the brim), the people increased and multiplied in Egypt, Acts 9:3+ (Paul's encounter with the Risen Christ - and his radical conversion) And it came about that as he journeyed, he was approaching Damascus (see also Acts 22:6+), and suddenly a light from heaven flashed around him; Romans 13:12+ The night is almost gone, and the day is at hand (perfect tense = to have drawn near and as a result to be present or at hand). Let us therefore lay aside the deeds of darkness and put on (like a new changes of clothes - "Jesus dress"!) the armor of light. Comment: At hand speaks of the day of the Return of Christ which is the next event on God’s Plan for the Ages and could happen at any moment (Imminent). God delays the Son's return because He is still redeeming those whom He “chose … in Him before the foundation of the world” (Ep 1:4+). From the human perspective, Christ’s return has been Imminent since He ascended into heaven (Acts 1:9, 10, 11+) and this assurance has always been the church’s "blessed hope" (Titus 2:13+). Philippians 2:30+ because (Epaphroditus - cp Php 2:25, 26, 27, 28, 29+) he came close to death for the work of Christ, risking his life to complete what was deficient in your service to me. Hebrews 7:19+ (for the Law made nothing perfect), and on the other hand there is a bringing in of a better hope, through which we draw near to God. Hebrews 10:25+ not forsaking our own assembling together, as is the habit of some, but encouraging one another; and all the more, as you see the day drawing near (perfect tense). James 5:8+ You too be patient (aorist imperative = command for decisive action); strengthen (firmly fix, be resolute, even in face of trials and persecution!) (aorist imperative = command calling for decisive action) your hearts, for the coming (parousia) of the Lord is at hand (= speaks of the Imminency [see notes] of the Messiah's Return). Comment: The imminent return (parousia) of the Bridegroom should stimulate every member of His Church (the Bride) to patience and persistence. See related discussion regarding the Second Coming. MacArthur rightly remarks that "Any view of eschatology which eliminates Imminency (believers in every age living with the hope that Christ could come at any moment) is in conflict with all those passages which provide hope for suffering believers by anticipating the Lord’s coming." (Macarthur J. James. Moody) 1Peter 4:7+ The end (telos = consummation, an achieved goal) of all things is at hand (perfect tense = to have drawn near and as a result to be present or at hand. The Return of Christ = Imminent = it could occur at any moment); therefore (If you are looking expectantly for Christ at any moment, your daily conduct will [or should] be a clear reflection of such a belief), be of sound judgment (aorist imperative = command for decisive action) and sober spirit (aorist imperative = command for decisive action) for the purpose of prayer. Eggizo - 103v in the Septuagint (LXX) -Gen. 12:11+; Gen. 18:23+; Gen. 19:9+; Gen. 27:21; Gen. 27:22; Gen. 27:26; Gen. 27:27; Gen. 27:41; Gen. 33:3; Gen. 35:16; Gen. 37:18; Gen. 44:18; Gen. 45:4; Gen. 47:29; Gen. 48:7; Gen. 48:10; Gen. 48:13; Exod. 3:5+; Exod. 19:21+; Exod. 19:22+; Exod. 24:2+; Exod. 32:19+; Exod. 34:30+; Lev. 10:3+; Lev. 21:3+; Lev. 21:21+; Lev. 21:23+; Lev. 25:25+; Num. 24:17+; Deut. 4:7+; Deut. 13:7+; Deut. 15:9+; Deut. 20:2+; Deut. 21:3+; Deut. 21:6+; Deut. 22:2+; Deut. 25:5+; Deut. 31:14+; Jdg. 9:52+; Jdg. 19:13+; Jdg. 20:23+; Ruth 2:20+; 2 Sam. 11:20+; 2 Sam. 15:5+; 2 Sam. 18:25+; 2 Sam. 19:42+; 2 Sam. 20:16+; 1 Ki. 2:1+; 1 Ki. 2:7+; 1 Ki. 8:59+; 2 Ki. 2:5+; 2 Ki. 4:6+; 2 Ki. 4:27+; 2 Ki. 5:13+; 2 Chr. 18:23+; Ezr. 4:2; Ezr. 9:1; Job 33:22; Ps. 27:2; Ps. 32:6; Ps. 32:9; Ps. 38:11; Ps. 55:18; Ps. 55:21; Ps. 88:3; Ps. 91:7; Ps. 91:10; Ps. 107:18; Ps. 119:169+; Ps. 148:14; Prov. 3:15+; Prov. 5:8+; Prov. 10:14; Prov. 19:7; Isa. 5:8+; Isa. 5:19+; Isa. 8:15+; Isa. 26:17; Isa. 29:13; Isa. 30:20; Isa. 33:13; Isa. 38:12+; Isa. 41:1; Isa. 41:5; Isa. 41:21; Isa. 41:22; Isa. 45:21; Isa. 46:13; Isa. 50:8+; Isa. 51:5; Isa. 54:14; Isa. 55:6; Isa. 56:1; Isa. 58:2; Isa. 65:5; Jer. 23:23+; Jer. 51:9; Lam. 3:57; Lam. 4:18; Ezek. 7:7+; Ezek. 9:1+; Ezek. 9:6+; Ezek. 12:23+; Ezek. 22:4; Ezek. 22:5; Ezek. 23:5; Ezek. 36:8+; Ezek. 40:46; Ezek. 42:13; Ezek. 43:19; Ezek. 44:13; Ezek. 45:4; Dan. 4:11+; Dan. 4:22+; Hos. 12:6; Amos 6:3; Amos 9:10+; Jon. 3:6; Mic. 2:9+; Mic. 4:10+; Hab. 3:2+; Zeph. 3:2+; Hag. 2:14; Genesis 12:11+ And it came about when he came near (Lxx = eggizo) to Egypt, that he said to Sarai his wife, "See now, I know that you are a beautiful woman; Genesis 18:23+ And Abraham came near (Lxx = eggizo) and said, "Wilt Thou indeed sweep away the righteous with the wicked? Genesis 27:21 Then Isaac said to Jacob, "Please come close (Lxx = eggizo), that I may feel you, my son, whether you are really my son Esau or not." 22 So Jacob came close (Lxx = eggizo) to Isaac his father, and he felt him and said, "The voice is the voice of Jacob, but the hands are the hands of Esau." Leviticus 10:3+ Then Moses said to Aaron, "It is what the LORD spoke, saying, 'By those who come near (Lxx = eggizo) Me I will be treated as holy, And before all the people I will be honored.'" So Aaron, therefore, kept silent. Job 33:22 "Then his soul draws near (Lxx = eggizo) to the pit, And his life to those who bring death. Hosea 12:6 Therefore, return to your God, observe kindness and justice, and (Lxx = eggizo = Draw near = present imperative - Command to make this your lifestyle, daily, moment by moment, habitually draw near) wait for your God continually. Motyer offers a practical analysis of this section noting first that… if we are true to James, we will see this command to draw near as the first obedience required of those who have subordinated themselves to God (Jas 4:7+) and propose to resist the devil. For James is not snatching haphazard commands out of the air. He is setting out for us an ordered program of obedience. The first element in the conflict is this central battle to live near God, the battle for regularity and discipline in Bible reading, prayer, private and public worship, feasting at the Lord’s Table, devoting ourselves to Christian fellowship, cultivating every appointed avenue whereby we can draw near to him. Fellowship with God—and its consequent blessing of His fellowship with us—does not ‘just happen’; we cannot drift into it any more than we drift into holiness. It is our first obedience. (The Message of James: The Tests of Faith. The Bible Speaks Today) (Bolding added for emphasis) The humble souls who mourn and pray, The Lord approves and knows; His mark secures them in the day When vengeance strikes his foes. (John Newton - The Gathering Clouds, with Aspect Dark) Thomas Manton writes that God… will make us find that He is near to us by His favor and blessing. We have a similar promise in Zechariah 1:3, “‘Return to Me,’ declares the Lord Almighty, ‘and I will return to you.’” It is the same in Malachi 3:7+. The way to have God turn to us in mercy is to turn to Him in duty. This is the standing law of heaven, and God will not vary from it; it is the best way for God’s glory and for the creatures’ good. Mercies are most delightful and good to us when we are prepared for them by duty. Do not, then, separate mercy from duty. Expectations in God’s way cannot be disappointed. Ephraim wanted blessings but could not endure the yoke of obedience. We are apt to lie upon the bed of ease and complacently look to see what God will do, but will not stir ourselves to do what we should do. God will be near those who are careful to hold communion with him. “The Lord is near to all who call on him, to all who call on him in truth” (Psalm 145:18). Near to bless, to comfort, to give life, to guide, to support them. Let this encourage us to come to God—indeed, to run to him. The father ran to meet the returning prodigal (Luke 15:20+). God will be first with loving-kindness: “You will call, and the Lord will answer; you will cry for help, and he will say: Here am I” (Isaiah 58:9). God says, in effect, “What have you to say to me? What do you want from me? Here am I to satisfy all your desires.” Elsewhere it says, “Before they call I will answer” (Isaiah 65:24). When we apply ourselves to seeking God, he is near to counsel, to give life, to defend—ready with blessing before our imperfect desires can be formed into requests. (A Practical Exposition of James) Drawing Near to God - THE nearer we come to God, the more graciously will He reveal Himself to us. When the prodigal comes to his father, his father runs to meet him. When the wandering dove returns to the ark, Noah puts out his hand to pull her in unto him. When the tender wife seeks her husband’s society, he comes to her on wings of love. Come then, dear friend, let us draw nigh to God who so graciously awaits us, yea, comes to meet us. Did you ever notice that passage in Isaiah 58:9? There the Lord seems to put Himself at the disposal of His people, saying to them, “Here I am,” as much as to say: “What have you to say to me? What can I do for you? I am waiting to bless you.” How can we hesitate to draw near? God is nigh to forgive, to bless, to comfort, to help, to quicken, to deliver. Let it be the main point with us to get near to God. This done, all is done. If we draw near to others, they may before long grow weary of us and leave us; but if we seek the Lord alone, no change will come over His mind, but He will continue to come nearer and yet nearer to us by fuller and more joyful fellowship. (Spurgeon, C.. Faith's Checkbook) ILLUSTRATION - Some of us have tried to have a daily quiet time and have not been successful. Others of us have a hard time concentrating. And all of us are busy. So rather than spend time with God, listening for his voice, we’ll let others spend time with him and then benefit from their experience. Let them tell us what God is saying. After all, isn’t that why we pay preachers? …If that is your approach, if your spiritual experiences are secondhand and not firsthand, I’d like to challenge you with this thought: Do you do that with others parts of your life? …You don’t do that with vacations… You don’t do that with romance… You don’t let someone eat on your behalf, do you? [There are] certain things no one can do for you. And one of those is spending time with God. (Lucado, M., & Gibbs, T. A. Grace for the moment : Inspirational thoughts for each day of the year. Nashville, Tenn.: J. Countryman) Cleanse your hands, you sinners: katharisate (2PAAM) cheiras, hamartoloi: Job 9:30; 16:17; 17:9; Ps 18:20; 24:4; 26:6; 73:13; Isa 1:15,16+; Isaiah 13:15+; Mt 15:2+; Matthew 27:24+; 1Ti 2:8+; 1Pe 3:21+ James 4 Resources - Multiple Sermons and Commentaries James 4:7-10 Resolving Conflicts God's Way - Steven Cole James 4:8-10 Drawing Near to God, Pt. 2 - John MacArthur James now calls for his readers to carry out a thorough moral/ethical personal cleansing, for they had become stained with worldliness (cp Jas 1:27+, Jas 4:1-4+) and only those pure in hand and heart would be allowed to enter into the presence of God's holiness. David asks "Who may ascend into the hill of the LORD? And who may stand in His holy place? He who has clean hands and a pure heart, Who has not lifted up his soul to falsehood, And has not sworn deceitfully. He shall receive a blessing from the LORD And righteousness from the God of his salvation. (Ps 24:3, 4, 5) The prophet Isaiah issued a similar call to Judah… Wash yourselves, make yourselves clean; Remove the evil of your deeds from My sight. Cease to do evil (Isaiah 1:16+) (Note: Four commands in this verse and five more in Isa 1:17+. Remove… cease following wash yourselves make it clear that the washing Jehovah is calling for is a spiritual cleansing from the filth and stain of sin.) How appropriate that cleanse and purify follow God drawing near to us who are sinners, whether we be saved sinners or unconverted sinners! Holiness always highlights the heinousness of sinfulness. It is a spiritual maxim that the closer the Holy One draws to us, the greater is (or should be) our sense of sinfulness. Those who are most conscious of His holiness, logically are those who are most acutely convicted of their sin. Oswald Chambers was right when he said that we should "measure our growth in grace by our sensitiveness to sin". In fact, is not the antithesis of God's holiness, man's sinfulness! Young's Literal rendering pierces us ever so sharply… Cleanse hands, ye sinners! and purify hearts, ye two-souled! Alexander Maclaren spoke to this point in his sermon on Mt 5:4+ writing that… if you and I have ever had anything like a glimpse of what we really are, and have brought ourselves into the light of God’s face, and have pondered upon our characters and our doings in that—not ‘fierce’ but all-searching, ‘light’ that flashes from Him (cp what happens when He draws "near to us"!) , there can be no attitude, no disposition, more becoming the best, the purest, the noblest of us, than that ‘Woe is me, for I am undone!’ Oh, dear friends, if—not as a theological term, but as a clinging, personal fact—we realize what sin against God is, what must necessarily come from it, what aggravations His gentleness, His graciousness, His constant beneficence cause, how facilely we do the evil thing and then wipe our lips and say, ‘We have done no harm,’ we should be more familiar than we are with the depths of this experience of mourning for sin. I cannot too strongly urge upon you my own conviction—it may be worth little, but I am bound to speak it—that there are few things which the so-called Christianity of this day needs more than an intenser realisation of the fact, and the gravity of the fact, of personal sinfulness. There lies the root of the shallowness of so much that calls itself Christianity in the world to-day. It is the source of almost all the evils under which the Church is groaning. And sure I am that if millions of the people that complacently put themselves down in the census as Christians could but once see themselves as they are, and connect their conduct with God’s thought about it, they would get shocks that would sober them. And sure I am that if they do not thus see themselves here and now, they will one day get shocks that will stupefy them. And so, dear friends, I urge upon you, as I would upon myself, as the foundation and first step towards all the sunny heights of God-likeness and blessedness, to go down, down deep into the hidden corners, and see how, like the elders of Israel whom the prophet beheld in the dark chamber, we worship creeping things, abominable things, lustful things, in the recesses within. And then we shall possess more of that poverty of spirit, and the conscious recognition of our own true character will merge into the mourning which is altogether blessed. (The Second Beatitude) Motyer comments on the position of the commands to cleanse and purify after we draw near and God draws near explaining that… when we know the reality of His presence and come under its holy influence that we are at last in a position to face the demands of holiness, and find ourselves motivated by the desire to be like our God. (The Message of James: The Tests of Faith. The Bible Speaks Today) Remember that it is the greater grace generously given by God (Jas 4:6+) that makes possible our obedience to these commands calling us to take decisive action. Cleanse… purify - Both verbs are used in Scripture to indicate ritual cleansing, but here James is obviously calling for far more than "going through the motions" as so often happens in religious rituals. These two verbs (katharizo and hagnizo - see following discussions) were frequently used in the Old Testament Bible (The Septuagint) to which many of his Jewish readers had undoubtedly been exposed. As Lenski says these verbs would therefore "retain some of their ritual flavor for Jewish readers." Hiebert observes that cleanse your hands… employs the language of ceremonial cleansing for the priestly approach to God (Ex 30:19, 20, 21+; Lev 16:4+), but it is now employed with a moral connotation to denote a definite cleansing from the defilement of sin (2Co 7:1+). This figurative usage appears in the Old Testament (Ps 24:4; Isa 1:15,16+). As the instruments of ethical conduct, their "hands" are symbolic of their defiling deeds. (Ibid) Search Me, O God Search me, O God, And know my heart today; Try me, O Savior, Know my thoughts, I pray. See if there be Some wicked way in me; Cleanse me from every sin And set me free. O Holy Ghost, Revival comes from Thee; Send a revival, Start the work in me. Thy Word declares Thou wilt supply our need; For blessings now, O Lord, I humbly plead. Cleanse (2511) (katharizo [word study] from katharos = pure, clean, without stain or spot; English words - catharsis = emotional or physical purging, cathartic = substance used to induce a purging, Cathar = member of a medieval sect which sought the purging of evil from its members) means to make clean by taking away an undesirable part. To cause to become clean as from physical stains and dirt (Mt 23:25+). To cleanse from filth or impurity. Click here (and here) for more background on the important Biblical concept of clean and cleansing. This word group conveys the idea of physical, religious, and moral cleanness or purity in such senses as clean, free from stains or shame, and free from adulteration. Figuratively katharizo referred to cleansing from ritual contamination or impurity as in (Acts 10:15+). In a similar sense katharizo is used of cleansing lepers from ceremonial uncleanness (Mt 8:2,3+, et al) Other figurative uses that convey a sense similar to James are found in 1Jn 1:9+ and Heb 10:2+, where katharizo describes the purifying or cleansing from sin and a guilty conscience thus making one acceptable to God and reestablishing fellowship. Katharizo - 94 uses (35x in Leviticus!) in the Septuagint (LXX) -Ge 35:2; Ex 20:7+; Exodus 29:36, 37+; Exodus 30:10+; Exodus 34:7+; Lev 8:15+; Leviticus 12:7, 8+; Leviticus 13:6, 7, 13, 17, 23, 28, 34, 35, 37, 59+; Leviticus 14:2, 4, 7, 8, 11, 14, 17, 18, 19, 23, 25, 28, 29, 31, 48, 57+; Leviticus 15:13, 28+; Leviticus 16:19, 20, 30+; Leviticus 22:4+; Nu 6:9+; Numbers 8:15+; Numbers 12:15+; Numbers 14:18+; Numbers 30:5, 8, 12+; Numbers 31:23, 24+; Dt 5:11+; Deuteronomy 19:13+; Josh 22:17+; 1Sa 20:26+; 2Ki 5:10, 12, 13, 14+; 2Chr 29:15+; 2 Chronicles 34:3, 5, 8+; Ezra 6:20; Neh 12:30; 13:9, 22, 30; Job 1:5; Ps 12:6; Psalm 19:12, 13+; Psalm 51:2, 7+; Pr 25:4; Isa 53:10+; 57:14; 66:17; Jer 13:27; Jeremiah 25:29+; Jeremiah 33:8+; Ezek 24:13; Ezekiel 36:25, 33+; Ezekiel 37:23+; Ezekiel 39:12, 14, 16+; Ezek 43:26; 44:26; Da 8:14+; Daniel 11:35+; Hos 8:5; Mal 3:3+ In Second Corinthians Paul uses katharizo to exhort the saints living in a sin soaked society to be set apart… Therefore (term of conclusion), having these promises (ponder the incredible promises in 2Co 6:16, 17, 18+), beloved, let us cleanse (katharizo) ourselves from all defilement (molusmos) of flesh and spirit, perfecting (epiteleo) holiness (hagiosune) in the fear (phobos) of God. (2Cor 7:1+) (Brethren, beloved of God our Father, let us continually remember that holy privilege and holy promise go hand in hand and should serve to stimulate holy living!) John Donne spoke of spiritual cleansing when he exhorted believers to… Sleep with clean hands, either kept clean all day by integrity or washed clean at night by repentance. Roy Hession (The Calvary Road) noted that one of the dominant themes of the great awakening in East Africa was a constant cleansing from sin which prompted him to write We do not lose peace with God over another person's sin, but only over our own. Only when we are willing to be cleansed, will we have His peace. (Revival) is the constant experience of any simplest Christian who "walks in the light," but I saw that walking in a the light means an altogether new sensitiveness to sin, a calling things by their proper name of sin, such as pride, hardness, doubt, fear, self pity, which are often passed over as merely human reaction. It means a readiness to "break" and confess at the feet of Him who was broken for us, for the Blood does not cleanse excuses, but always cleanses sin, confessed as sin: then revival is just the daily experience of a soul full of Jesus and running over. (Hession, R. The Calvary Road) Hands… heart - Hands speaks of our deeds, which are much employed for carrying out evil deeds, while hearts speaks of the center or seat of the thoughts and will, the inner source of all our evil actions. Ralph Martin observes that… The washing of hands, originally a purely external rite (Ex 30:19, 20, 21+; Meyer, TDNT 3:421–22; Hauck, TDNT 3:424), soon became associated with the social as well as the internal religious emphasis of the prophets and sages (Isa 1:16+; Jer 4:14; Job 22:30; Ps 24:4; 26:6). Thus James connects inward disposition with outward social concern and action. He is calling his readers to a radical repentance-conversion that orients the whole person to God and his ways in this world. Setting aside the affectionate “brethren” (Jas 2:1+), James underlines the seriousness of the situation by addressing his readers as “sinners” (cf. Ps 31:1-5; Psalm 51:15+) and double-minded (both terms are taken as vocative) (Martin, R. P. Vol. 48: Word Biblical Commentary : James. Dallas: Word, Incorporated) Sinners - Not brethren as used some 15 times in this short epistle! James is emphasizing what needs to be removed and his use of this potent word sinners seems calculated to pierce his reader's heart and conscience. As someone has well said it is a universal law of the higher life that the better a man becomes, the more sensitive he is to sin. J H Jowett echoed this when he said… The sorest injury we can do to any man is to lighten his conception of the enormity of sin. Sinners (268) (hamartolos from hamartano = to miss a mark) is an adjective which describes a person who is continually missing the mark, one who is devoted to sin and thus lives in continual opposition to God's will (as used here by James). As seen in the passages below, religious Jews in the first century interpreted hamartolos as descriptive of those Jews who were not religious or did not observe the burdensome traditions and thus considered them as virtual outcasts, in the same category as despised tax collectors. Martin Luther, the great reformer, never got very far from an acute awareness of his sinful nature once declaring… I have no other name than sinner; sinner is my name, sinner is my surname. The TDNT writes that hamartolos was used as either a value judgment for a class of people as well as a description of our natural relationship to God (Ro 5:8+). Indeed, J I Packer amplified this definition when he said that… A sense of defilement before God is not morbid, neurotic or unhealthy in any way. It is natural, realistic, healthy, and a true perception of our condition. Return, O holy Dove, return, Sweet messenger of rest! I hate the sins that made Thee mourn And drove Thee from my breast. The dearest idol I have known, Whate’er that idol be Help me to tear it from Thy throne, And worship only Thee. (William Cowper - O for a Closer Walk with God) BDAG writes that hamartolos "pertains to behavior or activity that does not measure up to standard moral or cultic expectations (being considered an outsider because of failure to conform to certain standards is a frequent semantic component. Persons engaged in certain occupations, e.g. herding and tanning, that jeopardized cultic purity, would be considered by some as ‘sinners’, a term tantamount to ‘outsider’. Non-Israelites were especially considered out of bounds (cp. Acts 10:28+)… irreligious, unobservant people, outsiders of those who did not observe the Law in detail and therefore were shunned by observers of traditional precepts NIDNTT writes that the root verb "hamartano (Homer onwards) originally meant to miss, miss the mark, lose, not share in something, be mistaken. The Gk. view of a mistake is intellectually orientated. hamartano is the result of some agnoia, ignorance. The cognate noun is hamartia (Aesch. onwards), mistake, failure to reach a goal (chiefly a spiritual one). The result of such action is hamartema, failure, mistake, offense, committed against friends, against one’s own body, etc. From these was derived (in the 5th cent. B.C.) the adj. and noun hamartolos, that thing or person that fails; in Aristoph. it occurs as a barbarism used with a deprecatory and ironic ring. hamartetikos (the better form) is also uncommon and late. The root hamart-, with its meaning of fail, produced many popular compounds, e.g. hamartinoos, madman." Hamartolos - 47x in 45v - sinful(3), sinner(12), sinners(31). Matt. 9:10+; Matt. 9:11+; Matt. 9:13+; Matt. 11:19+; Matt. 26:45+; Mk. 2:15+; Mk. 2:16+; Mk. 2:17+; Mk. 8:38+; Mk. 14:41+; Lk. 5:8+; Lk. 5:30+; Lk. 5:32+; Lk. 6:32+; Lk. 6:33+; Lk. 6:34+; Lk. 7:34+; Lk. 7:37+; Lk. 7:39+; Lk. 13:2+; Lk. 15:1+; Lk. 15:2+; Lk. 15:7+; Lk. 15:10+; Lk. 18:13+; Lk. 19:7+; Lk. 24:7+; Jn. 9:16+; Jn. 9:24+; Jn. 9:25+; Jn. 9:31+; Rom. 3:7+; Rom. 5:8+; Rom. 5:19+; Gal. 2:15+; Gal. 2:17+; 1 Tim. 1:9+; 1 Tim. 1:15+; Heb. 7:26+; Heb. 12:3+; Jas. 4:8+; Jas. 5:20+; 1 Pet. 4:18+; Jude 1:15+ Here are a few of these NT uses… Matthew 9:10+ And it happened that as He was reclining at the table in the house, behold many tax-gatherers and sinners came and were dining with Jesus and His disciples. 11 And when the Pharisees saw this, they said to His disciples, "Why is your Teacher eating with the tax-gatherers and sinners?"… 13 "But go and learn what this means, 'I desire compassion, and not sacrifice,' for I did not come to call the righteous, but sinners." Matthew 11:19+ "The Son of Man came eating and drinking, and they say, 'Behold, a gluttonous man and a drunkard, a friend of tax-gatherers and sinners!' Yet wisdom is vindicated by her deeds." Matthew 26:45+ Then He came to the disciples, and said to them, "Are you still sleeping and taking your rest? Behold, the hour is at hand and the Son of Man is being betrayed into the hands of sinners. Luke 6:32+ "And if you love those who love you, what credit is that to you? For even sinners love those who love them. 33 "And if you do good to those who do good to you, what credit is that to you? For even sinners do the same. 34 "And if you lend to those from whom you expect to receive, what credit is that to you? Even sinners lend to sinners, in order to receive back the same amount. Luke 7:39+ Now when the Pharisee who had invited Him saw this, he said to himself, "If this man were a prophet He would know who and what sort of person this woman is who is touching Him, that she is a sinner." Luke 13:2+ And He answered and said to them, "Do you suppose that these Galileans were greater sinners than all other Galileans, because they suffered this fate? Luke 15:1+ Now all the tax-gatherers and the sinners were coming near Him to listen to Him. 2 And both the Pharisees and the scribes began to grumble, saying, "This man receives sinners and eats with them."… 7 "I tell you that in the same way, there will be more joy in heaven over one sinner who repents, than over ninety-nine righteous persons who need no repentance… 10 "In the same way, I tell you, there is joy in the presence of the angels of God over one sinner who repents." Jesus Sinners Doth Receive Oh, may all this saying ponder Who in sin’s delusions live And from God and Heaven wander! Here is hope for all who grieve— Jesus sinners doth receive. Luke 18:13+ "But the tax-gatherer, standing some distance away, was even unwilling to lift up his eyes to heaven, but was beating his breast, saying, 'God, be merciful to me, the sinner!' Luke 19:7+ And when they saw it, they all began to grumble, saying, "He has gone to be the guest of a man who is a sinner." Jesus! what a Friend for SINNERS! Jesus! Lover of my soul; Friends may fail me, foes assail me, He, my Savior, makes me whole. Refrain Hallelujah! what a Savior! Hallelujah! what a Friend! Saving, helping, keeping, loving, He is with me to the end. Luke 24:7+ saying that the Son of Man must be delivered into the hands of sinful men, and be crucified, and the third day rise again." John 9:16+ Therefore some of the Pharisees were saying, "This man is not from God, because He does not keep the Sabbath." But others were saying, "How can a man who is a sinner perform such signs?" And there was a division among them… 24 So a second time they called the man who had been blind, and said to him, "Give glory to God; we know that this man is a sinner." 25 He therefore answered, "Whether He is a sinner, I do not know; one thing I do know, that, whereas I was blind, now I see."… 31 "We know that God does not hear sinners; but if anyone is God-fearing, and does His will, He hears him. Romans 3:7+ But if through my lie the truth of God abounded to His glory, why am I also still being judged as a sinner? Romans 5:8+ But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us… 19-note For as through the one man's disobedience the many were made sinners, even so through the obedience of the One the many will be made righteous. Romans 7:13+ Therefore did that which is good become a cause of death for me? May it never be! Rather it was sin, in order that it might be shown to be sin by effecting my death through that which is good, that through the commandment sin might become utterly sinful. 1Timothy 1:9+ realizing the fact that law is not made for a righteous man, but for those who are lawless and rebellious, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers… 1Timothy 1:15+ It is a trustworthy statement, deserving full acceptance, that Christ Jesus came into the world to save sinners, among whom I am foremost of all. Comment - Here Paul calls himself a sinner and note that the verb "I am" is present active indicative, which speaks of continuous action. In short, Paul still refers to himself as a "sinner" even though he has walked with Christ for some 30 years (estimate) and written a majority of the NT epistles and done the major NT teaching on progressive sanctification. And one other point is worth noting = notice Paul's estimate of himself as He grew closer to Jesus. Notice the progression in Paul's estimate of self ... (55 AD) 1 Co 15:9+ For I am the least of the apostles, who am not fit to be called an apostle, because I persecuted the church of God. (61 AD) Ep 3:8+ To me, the very least of all saints, this grace was given, to preach to the Gentiles the unfathomable riches of Christ, (63-66 AD) 1 Ti 1:15+ It is a trustworthy statement, deserving full acceptance, that Christ Jesus came into the world to save sinners, among whom I am foremost of all. I think that is the Biblical pattern -- the more we grow in the grace and knowledge of our Lord Jesus Christ (2 Peter 3:18+), the more magnified (so to speak) we see our sins we commit as we heed our old sin nature. Sins that used to not bother us become magnified. Since we still commit sins, one might say we are "sinners" (AS PAUL SAID) but that is certainly no longer our lifestyle nor our habitual practice (IF IT IT, THEN WE ARE DECEIVED AND ARE STILL SINNERS DEAD IN OUR TRESPASSES AND SINS). Paul's NT example is similar to that of Isaiah who was probably "the best man in the land" and what happened to him when he saw the Lord high and lifted up in Isaiah 6? In the year of King Uzziah’s death I saw the Lord sitting on a throne, lofty and exalted, with the train of His robe filling the temple. 2 Seraphim stood above Him, each having six wings: with two he covered his face, and with two he covered his feet, and with two he flew. 3 And one called out to another and said, “Holy, Holy, Holy, is the LORD of hosts, The whole earth is full of His glory.” 4 And the foundations of the thresholds trembled at the voice of him who called out, while the temple was filling with smoke. 5Then I said, “Woe is me, for I am ruined! Because I am a man of unclean lips, And I live among a people of unclean lips; For my eyes have seen the King, the LORD of hosts.” 6 Then one of the seraphim flew to me with a burning coal in his hand, which he had taken from the altar with tongs. 7 He touched my mouth with it and said, “Behold, this has touched your lips; and your iniquity is taken away and your sin is forgiven.” 8Then I heard the voice of the Lord, saying, “Whom shall I send, and who will go for Us?” Then I said, “Here am I. Send me!” 9He said, “Go, and tell this people: ‘Keep on listening, but do not perceive; Keep on looking, but do not understand.’ (Isaiah 6:1-8+) Isaiah teaches us that the closer we draw to the thrice holy God and His incomprehensible holiness, the more we see ourselves for who we still are in these bodies of flesh still inhabited by the "old man." So this raises John MacArthur on 1 Ti 1:15+ - In the realm of sinners, Paul saw himself as foremost of all (cf. 1 Cor. 15:9+; Eph. 3:8+). Many in our day would hasten to correct Paul’s self-image and restore his self-esteem. But that was a healthy self-view for Paul because it was accurate. It’s hard to imagine anyone worse than a blasphemer of God and persecutor of His church. Such a view of himself also served to keep Paul humble and grateful. Bruce Barton on 1 Ti 1:15+ - If Paul meant to emphasize the present tense “I am the worst,” it would mean the more Paul understood God’s grace, the more he became aware of his own sinfulness (see also 1 Corinthians 15:9–10+; Ephesians 3:8+). Some people teach that we should never speak of ourselves as sinners, but as saints. Yet Paul recognized both that he had been a sinner and that he was now saved by grace. He recognized his past, but did not wallow in it. Humility and gratitude should mark the life of every Christian. Never forget that you too are a sinner saved by grace. (Life Application Commentary) Ernest Brown on 1 Ti 1:15+ - “The fact is that it is always the characteristic of a true saint to feel himself a real sinner. The air in a room seems to be clear, but when it is penetrated by the sunlight it is seen to be full of dust and other impurities: and so as men draw nearer to God, and are penetrated by the light of God (1 John i. 5), they see more clearly their own infirmities, and begin to feel for sin something of the hatred which God feels for it.” (Pastoral Epistles) Related Resource - See article below entitled “SINNERS” WHO ARE FORGIVEN OR “SAINTS” WHO SIN? by Robert L. Saucy Hebrews 7:26+ For it was fitting that we should have such a high priest, holy, innocent, undefiled, separated from sinners and exalted above the heavens; Hebrews 12:3+ For consider Him who has endured such hostility by sinners against Himself, so that you may not grow weary and lose heart. James 5:20+ let him know that he who turns a sinner from the error of his way will save his soul from death, and will cover a multitude of sins. 1Peter 4:18+ And if it is with difficulty that the righteous is saved, what will become of the godless man and the sinner? Jude 1:15+ to execute judgment upon all, and to convict all the ungodly of all their ungodly deeds which they have done in an ungodly way, and of all the harsh things which ungodly sinners have spoken against Him." Hamartolos is used 85 times in the Septuagint (LXX) - Ge 13:13+; Nu 16:38+; Numbers 32:14+; Deut 29:19+; 1Ki 1:21+; 2Chr 19:2+; Ps 1:1, 5+; Psalm 3:7+; Ps 7:9; 9:16f; 10:3, 15; 11:2, 6; 28:3; 32:10; 34:21; 36:11; 37:10, 12, 14, 16f, 20f, 32, 34, 40; 39:1; 50:16; 55:3; 58:3, 10; 68:2; 71:4; 73:3, 12; 75:8, 10; 82:2, 4; 84:10; 91:8; 92:7; 94:3, 13; 97:10; 101:8; 104:35; 106:18; 109:2, 6; 112:10; 119:53, 61, 95, 110, 119, 155; 125:3; 129:3f; 139:19; 140:4, 8; 141:5, 10; 145:20; 146:9; 147:6; Pr 11:31; 12:13; 23:17; 24:19; Isa 1:4, 28, 31+; Isaiah 13:9+; Isaiah 14:5+; Isa 65:20; Ezek 33:8, 19; Dan 12:10+; Amos 9:8, 10+ Come, Ye Sinners, Poor and Needy Come, ye sinners, poor and needy, Weak and wounded, sick and sore; Jesus ready stands to save you, Full of pity, love and power. Refrain I will arise and go to Jesus, He will embrace me in His arms; In the arms of my dear Savior, O there are ten thousand charms. Come, ye thirsty, come, and welcome, God’s free bounty glorify; True belief and true repentance, Every grace that brings you nigh. Refrain Come, ye weary, heavy laden, Lost and ruined by the fall; If you tarry till you’re better, You will never come at all. Refrain View Him prostrate in the garden; On the ground your Maker lies. On the bloody tree behold Him; Sinner, will this not suffice? Refrain Lo! th’incarnate God ascended, Pleads the merit of His blood: Venture on Him, venture wholly, Let no other trust intrude. Refrain Let not conscience make you linger, Not of fitness fondly dream; All the fitness He requireth Is to feel your need of Him. Refrain and purify your hearts, you double-minded ("double-souled") : ekai hagnisate (2PAAM) kardias, dipsuchoi: Ps 51:6,7,10+; Jer 4:11; Ezek 18:31; Ezekiel 36:25, 26, 27+; Mt 12:33+; Matthew 23:25,26+; Lk 11:39,40+; Acts 15:9+; 2Cor 7:1+; 1Pe 1:22+; 1Jn 3:3+ James 4 Resources - Multiple Sermons and Commentaries James 4:7-10 Resolving Conflicts God's Way - Steven Cole James 4:8-10 Drawing Near to God, Pt. 2 - John MacArthur O blessèd souls are they Whose sins are covered o’er; Divinely blessed, to whom the Lord Imputes their guilt no more. They mourn their follies past, And keep their hearts with care; Their lips and lives without deceit Shall prove their faith sincere. (O Blessèd Souls Are They) Purify your hearts speaks of the attitude and motives leading to the actions while cleanse your hands speaks of our actions. These two ethical/moral actions clean both the outside and the inside of "the cup" (see Jesus address to the Pharisees below) and by His Spirit bring about both external and the internal cleansing (cp 2Co 7:1-note). THOUGHT - Beloved, we cannot initiate these actions in our own power, but that which God commands, He always gives provision. And His provision is the Holy Spirit, Who before we were saved, convicted us of sin, righteousness and the judgment to come and after salvation is in us, continually "working in (us) to help (us) want to do (Ed: Left to ourselves we don't have the "want to"!) and be able to do what pleases Him." (NCV, Php 2:13+) Jesus addressed the hypocrisy of the Pharisees, the "religious" folks of His day with a series of "Woes!"… "Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the dish, but inside they are full of robbery and self-indulgence. 26 "You blind Pharisee, first clean the inside of the cup and of the dish, so that the outside of it may become clean also. 27 "Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs which on the outside appear beautiful, but inside they are full of dead men's bones and all uncleanness. 28 "Even so you too outwardly appear righteous to men, but inwardly you are full of hypocrisy and lawlessness. (Mt 23:25, 26, 27, 28+) Mitton writes that… "It is not, of course, that our lives have to be made entirely satisfactory, before we may draw near to God. Otherwise, who would ever be able to come? Often it is the very act of drawing near which first awakens the desire to have things put right, and then bestows the means for this to be done. But he who comes to God must be willing to be put right. Faith is not identical with obedience, but it must imply the readiness to be obedient, if only the power to obey is granted to us. Genuine faith, therefore, while fully aware that only God can really heal a sick soul will at the same time want to put right immediately those things which lie within its own power" (Mitton, C. Leslie. The Epistle of James. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1966) Arnold Fruchtenbaum remarks that cleanse your hands you sinners, purify your hearts you double-minded is in a grammatical structure which… is typical Hebrew parallelism: a double line with the second line referring back to the first in some way. The first line is, Cleanse your hands, ye sinners; the second line is, purify your hearts, ye double-minded. The first line refers to outward acts of sin, the language of ceremonial cleansing for the priestly approach to God; the expression ye sinners is addressed to believers who need cleansing. The second line, purify your hearts, refers to the inward aspect of ceremonial cleansing. The word double-minded, as in the previous passage, means “two-souled.” Trying to hold onto God, and yet hankering for the world, it describes a struggle in the mind between the heart and the hands. The hands are not fulfilling what the heart knows is right. Therefore, guilty of trying to serve two masters (Mt 6:24+), the end result for the believer is spiritual instability. The origin of these concepts is Psalm 24:3,4+. (Fruchtenbaum, A. G. The Messianic Jewish Epistles : Hebrews, James, First Peter, Second Peter, Jude. Page 292. Tustin, CA: Ariel Ministries) Purify (48) (hagnizo from hagnos [word study] = freedom from defilements or impurities; see also word study on related word hagios = holy, saint) in the literal sense refers to ceremonial washings and purifications undertaken to purify oneself from ritual defilement. In the context of this ceremonial purification the idea was withdrawal from the profane (common) and dedication to God, thereby making one ceremonially ready. This sense is seen in the OT uses in the Septuagint (LXX), where hagnizo was used of the the Nazirites who took upon themselves a temporary or a life-long vow to abstain from wine and all kinds of intoxicating drink, from every defilement and from shaving the head. Luke seems to make allusion to a similar Nazirite-like practice by Paul in Acts 21:24, 26+, Acts 24:18+. Hagnizo basically denotes a removal of that which disqualifies one for acceptable worship, resulting in a condition of purity and chastity. Three NT uses of hagnizo refer not to literal (ritual/ceremonial) purification, but to ethical/moral or internal/heart purification (Jas 4:8+, 1Pe 1:22+; 1Jn 3:3+), emphasizing the idea of one's heart being fully devoted to the Lord and His will and way. Peter says a person is purified when he obeys the truth (the Word of God, the Gospel) and in this context Peter is referring to the initial experience of salvation (justification) by grace through faith. Here is James the In sum, hagnizo is a verb used in Scripture to describe ceremonial and/or spiritual purification, and addressing both the external and internal aspects of our being. As stated, James is commanding his readers to undertake an internal cleansing. The root word hagnos describes what is morally undefiled and when used ceremonially describes that which has been so cleansed that it is fit to be brought into the presence of God and used in His service. James uses this root word hagnos in his list of characteristics of heavenly wisdom (Jas 3:17+). Hagnos describes a purity which affects a not only a person’s motives but also their conduct.
Tiago 4:8
Lenski remarks that double-minded "fittingly describes the bad condition of the heart; it is like adulteresses which was used in Jas 4:4+. They have a hankering after the world while they think that they are holding to God. (Lenski, R. C. H. The Interpretation of the Epistle to the Hebrews and of the Epistle of James. Page 633. 1938) ILLUSTRATION OF DOUBLE MINDED - Driving in country at night when headlights showed up a field mouse dead ahead. He first started toward the left, then right, then left, and finally stood still as the car passed over him. CAUGHT BETWEEN TWO WORLDS - Once when the Cleveland Symphony was performing The Magic Flute by Mozart, an electrical storm caused the lights to go out. Undaunted by the difficulties, the members of the orchestra knew the music so well that they completed the performance in the dark. At the end of the performance, the audience burst into thunderous applause, and a stagehand illuminated the orchestra and conductor with a flashlight so that they could take their bows. It is much the same in the spiritual realm. If you know the Master, you can play His music even in the dark. You can live a holy life in an unholy realm. When caught between two worlds, the secret is learning to see beyond the style of this world to the substance of the next. (Discipleship Journal, May/June 1987) A similar thought is described in the OT passages which describe a person with a divided (versus a whole) heart (1Ki 8:61+, 1 Kings 11:4+, 1 Kings 15:3,14+, 2Ki 20:3+, 1Ch 12:38+, 1 Chronicles 28:9+, 1 Chronicles 29:19+, 2Chr 15:17+, 2 Chronicles 16:9+, 2 Chronicles 19:9+, 2 Chronicles 25:2+). James 1:8+ helps define double-minded as one who is unstable. This is the person who lacks integrity, who claims one thing and lives another. This is the hypocrite in the assembly of believers. The Puritan writer Thomas Manton says that dipsuchos… signifies a person who has two souls, and so it may imply: (1) A hypocrite, since the same word is used with that meaning in Jas 4:8+… As he speaks to open sinners to cleanse their hands, so he speaks to secret hypocrites (whom he calls double-minded since they pretend one thing but mean another) to purify their hearts—that is, to grow more inwardly sincere. This word is similar to the Hebrew word for “deceive.” “Their flattering lips speak with deception” (Ps 12:2); in the Hebrew this is “with a heart and a heart,” which is their way of expressing something that is double or deceitful (deceitful weights are “a weight and a weight” in the Hebrew of Pr 20:23). As Theophrastus says of the partridges of Paphlagonia that they had two hearts, so every hypocrite has two hearts or two souls. (2) It implies a person who is distracted and divided in his thoughts, floating between two different opinions, as if he had two minds or two souls. In the apostle’s time there were some Judaizing brethren who sometimes sided with the Jews, sometimes with the Christians. They were not settled in the truth. See also 2Ki 17:33+ , “They worshiped the Lord , but they also served their own gods”; they were divided between God and idols. The prophet says this shows a double or divided heart: “Their heart is deceitful, and now they must bear their guilt” (Hos 10:2). Thus Athanasius applied this description to the Eusebians, who sometimes held one thing and then another. (3) In the context of James this may refer to those whose minds were tossed to and fro with various ideas: now lifted up with a wave of presumption, then cast down in a gulf of despair, being torn between hopes and fears concerning their acceptance with God. I prefer this latter sense, as it conveys the apostle’s purpose best. (Manton, T. Exposition of James) “SINNERS” WHO ARE FORGIVEN OR “SAINTS” WHO SIN? by Robert L. Saucy The question of the true identity of the Christian has been the topic of discussion for some time. Although not directly framed as a question of identity, the issues of self-love, self-esteem, and self-worth all relate in some way to the question, “Who am I?” This question has been posed more sharply in the alternatives, “Am I as a Christian basically a sinner who is forgiven, or a saint who sins?” The first of these alternatives may be associated with what Warfield favorably termed “miserable-sinner Christianity.” He referred to it this way because similar terminology runs through Protestant confessional formulas and catechisms. Luther’s Short Catechism, for example, teaches the believer to say, “I, miserable sinner, confess myself before God guilty of all manner of sins.” A Lutheran Confession of Sin reads: I, poor sinful man, confess to God, the Almighty, my Creator and Redeemer, that I not only have sinned in thoughts, words and deeds, but also was conceived and born in sin, and so all my nature and being is deserving of punishment and condemnation before His righteousness. Therefore I flee to His gratuitous mercy and seek and beseech His grace. Lord, be merciful to me, miserable sinner. A similar expression is found in the prayers of the Church of England. After acknowledging sinfulness and declaring that “there is no health in us,” the prayer closes with the petition, “But thou, O Lord, have mercy upon us, miserable offenders.” One of the most rhetorical expressions of the concept of “miserable-sinner Christianity” is given by the Scottish minister, Alexander Whyte, in his work Bunyan Characters. Our guilt is so great that we dare not think of it.… It crushes our minds with a perfect stupor of horror, when for a moment we try to imagine a day of judgment when we shall be judged for all the deeds that we have done in the body. Heart-beat after heart-beat, breath after breath, hour after hour, day after day, year after year, and all full of sin; all nothing but sin from our mother’s womb to our grave. It would be wrong to take such a statement as necessarily signifying “miserable Christianity” rather than “miserable-sinner Christianity.” Many of those who confessed their situation in this way knew how to flee to the grace of God and find the joy of forgiveness. But such statements would also seem to color the self-understanding of believers as to their basic nature. An example of the alternative understanding of Christian identity as a “saint who sins” is a statement by Neil Anderson in one of his popular books. Many Christians refer to themselves as sinners saved by grace. But are you really a sinner? Is that your scriptural identity? Not at all. God doesn’t call you a sinner; He calls you a saint—a holy one.… Why not identity yourself for who you really are: a saint who occasionally sins. If the word “occasionally” is excluded from Anderson’s statement, there is truth in both alternatives of the question. Believers are sinners in that they continue to sin, but Scripture also refers to them as saints. Believers therefore are sinners who by God’s grace are forgiven, and they are saints who sin. Thus in a sense Christians have a kind of double identity. But this does not mean they are schizophrenic or multiple persons. Each believer is one person, one ego or “I.” The Apostle Paul wrote, “I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God” (Gal. 2:20+). There was only one “I” and one Paul throughout this transition. The question of the believer’s identity is therefore the question of the identity of that ego or “I.” And it would seem that that identity must be related to the actual nature and behavior of that ego. If the nature and activity of the person is primarily sinful, then it is difficult not to see his core identity as a “sinner.” On the other hand if the believer’s nature and activity is primarily holy, then that person’s real identity is that of a “saint.” THE BELIEVER’S POSITIVE IDENTITY Consideration of the scriptural description of the believer and his activity obviously reveals a mixture of sin and holiness. But when the focus is on the actual description of the person’s identity, the picture is decidedly positive. Even in the Old Testament, believers are described as living with a heart of integrity, soundness, and uprightness (e.g., 1 Kings 8:61+; 1 Kings 9:4+; Pss. 78:72; 119:7). This of course does not mean that they were sinless or unaware of their sin. But they had a heart and life that was fundamentally devoted to God. Turning to the New Testament, Christians are frequently addressed as “saints” (e.g., Acts 9:32+; Eph. 1:1+; Col. 1:2+). This surely has reference to their status in Christ, but other descriptions reveal that it also denotes something about their nature. Believers in the Lord are “sons” and “children of God” which, along with speaking of position or status, also depicts something of the nature of believers who are now oriented toward righteousness (1 John 2:29–3:2). Those in Christ are also called “light” (Eph. 5:8+) and “sons of light” (1 Thess. 5:5+), which means “they are characterized by light” as a result of the “transformation that takes place when anyone believes.” The believer is part of the “new creation” (2 Cor. 5:17+). He has put off the “old man” and put on the “new man” (Col. 3:9–10+; cf. Rom. 6:6+). This transition refers to the believer’s transference from the old corporate humanity under the headship of Adam to the new humanity with Christ as Head. But it also has reference to a change in the individual. Pointing to the imagery used of putting off and putting on clothing, Lincoln rightly explains that this “change of clothing imagery signifies an exchange of identities, and the concepts of the old and the new persons reinforce this.” Since the appellation “new man” also has reference to the individual, the descriptions of it as “created in righteousness and holiness of the truth” (Eph. 4:24+) and “being renewed … according to the image of the One who created him” (Col. 3:10+) both have reference to the individual believer. Thus Bruce says, “The new man who is created is the new personality that each believer becomes when he is reborn as a member of the new creation whose source of life is Christ.” Putting off the old man and putting on the new are related to the teaching of the believer’s death and resurrection with Christ (Rom. 6:4–6+). In codeath and coresurrection the individual’s identity is radically changed. The old “I” dies and the new “I” rises in newness of life (Gal. 2:20+). These descriptions of the Christian clearly indicate a positive identity and refer not only to status but also to the nature of the believer. This conclusion is borne out by the fact that the apostolic exhortation to new ethical behavior is made directly on the basis of the believer’s new identity. The apostles were not grounding their hope for a new behavior simply on a new position or status, but on a new nature which can produce new actions. True, these actions are due to the life of God in the believer and are called “the fruit of the Spirit.” But at the same time they are the product of the believer even as the fruit of the vine is the fruit of the branches (John 15:2–5, 16+). The exhortations to new ethical life are based on the principle Jesus taught that “good fruit” is borne by “good trees” (Matt. 7:17+). The nature as well as the identity of the believer is therefore seen as primarily “good.” These descriptions of the believer point in the direction of the root identity of the Christian as “a saint who sins,” rather than “a sinner who is saved.” But that is not the whole of the matter. Practical experience as well as biblical teaching still relate the believer to sin. Consideration of the identity of the believer therefore cannot avoid discussion of his relationship to sin. THE BELIEVER’S RELATION TO SIN BELIEVERS STILL SIN It is not difficult to convince most believers from Scripture as well as from experience that sin is still a part of their existence. They sometimes act carnally (1 Cor. 3:1–3+). The promise of continual cleansing of sin as they walk in the light (1 John 1:7+) as well as the present tense used for the confession of sins (1:9) suggest that sin is continually present with believers. To say “we have no sin,” John wrote, is self-deception and impossible for believers (1:8). Although the personal identity of the believer is in Christ, and thus in the new man which is being transformed into His image, the manner of life of the old man remains a part of the believer’s experience. This is why Paul directed believers to put off the practices of the old man (Eph. 4:22+; Col. 3:8–9+). Calvin’s statement of what Christians ought to be should convince any believer that he or she has not attained sinlessness. “Since all the capacities of our soul ought to be so filled with the love of God,” he said, “it is certain that this precept [to love God with all our heart, soul, and mind] is not fulfilled by those who can either retain in the heart a slight inclination or admit to the mind any thought at all that would lead them away from the love of God into vanity.” “There remains in a regenerate man a moldering cinder of evil, from which desires continually leap forth to allure and spur him to commit sin.” Does this true but rather bleak perspective make the identity of the believer a “sinner” as well as a “saint” so that he or she is actually both? Interestingly, although the New Testament gives extensive evidence that believers sin, it never clearly identifies believers as “sinners.” Paul’s reference to himself in which he declared, “I am foremost” of sinners is often raised to the contrary (1 Tim. 1:15+). Guthrie’s comment on Paul’s assertion is illustrative of a common understanding of Paul’s statement and what should be true of all believers. “Paul never got away from the fact that Christian salvation was intended for sinners, and the more he increased his grasp of the magnitude of God’s grace, the more he deepened the consciousness of his own naturally sinful state, until he could write of whom I am chief (prōtos).” Despite the use of the present tense by the apostle, several things make it preferable to see his description of himself as “the foremost of sinners” as a reference to his preconversion activity as an opponent of the gospel. First, the reference to himself as “sinner” is in support of the statement that “Christ Jesus came into the world to save sinners” (v. 15). The reference to “the ungodly and sinners” a few verses earlier (v. 9) along with the other New Testament uses of the term “sinners” for those who are outside of salvation shows that he was referring to “sinners” whom Christ came to save rather than believers who yet sinned. Second, Paul’s reference to himself as a “sinner” is followed by the statement, “And yet … I found [past tense] mercy” (v. 16), clearly pointing to the past occasion of his conversion. Paul was grateful for God’s mercy toward him, “the foremost of sinners.” A similar present evaluation of himself based on the past is seen when the apostle wrote, “I am [present tense] the least of the apostles, who am not fit to be called an apostle, because I persecuted the church of God” (1 Cor. 15:9+). Because of his past action, Paul considered himself unworthy of what he presently was by God’s grace and mercy, an apostle who was “not in the least inferior to the most eminent apostles” (2 Cor. 11:5+; cf. 12:11). Declaring that he was “the foremost of sinners,” the apostle also declared that Christ had strengthened him for the ministry, having considered him “faithful” or “trustworthy” for it, to which He had called him (1 Tim. 1:2+). As Knight concludes, “Paul regards this classification of himself as ‘foremost of sinners’ as still valid (εἰμι, present tense); though he is fully forgiven, regarded as faithful, and put into service, he is still the notorious opponent who is so received.” Thus the apostle was not applying the appellation “sinner” to himself as a believer, but rather in remembrance of what he was before Christ took hold of him. James’ reference to turning “a sinner” from the error of his ways is also best seen as bringing someone into salvation rather than restoring a genuine believer to repentance (James 5:19–20+). Though the erring one is described as one “among you,” the resultant outcome of saving the soul of the turned “sinner” from “death,” which is most likely spiritual death, suggests that the person was not a Christian. Scripture surely teaches that unbelievers can be “among” the saints (cf. 1 John 2:19+). This is not to say that in the Scriptures believers did not see themselves as sinful. Confrontation with the righteousness and holiness of God frequently brought deep acknowledgment of an individual’s own sinful condition. Peter’s recognition of himself before the Lord as a “sinful man” is not uncommon among the saints (Luke 5:8+; cf. Gen. 18:27+; Job 42:6; Isa. 6:5+; Dan. 9:4–20+). The believer is sinful, but Scripture does not seem to define his identity as a “sinner.” BELIEVERS ARE OPPOSED TO SIN Instead of being identified as a “sinner,” the real person or “I” of the believer is opposed to sin. Before salvation the “I” or the “ego” of the believer, like the “I” of all “sinners,” was in radical rebellion against the true God. Now the “I” of the believer is on God’s side seeking to mortify the rebellion that is still present in the believer. Several truths combine to teach this new identity of the believer and his change of nature. First, death and resurrection with Christ severed the believer from sin. The believer’s participation in Christ’s death and resurrection is a way in which Paul expressed the change that takes place when one becomes a Christian. According to the most extensive explanation of this truth in Romans 6, the primary significance of this transaction is the change of dominions over the believer. Christ’s death and resurrection signify (a) death to the old age of sin and its dominion and (b) resurrection to a new sphere ruled by God. These objective realities take place in Christ as the Head of the new humanity much like His actions as the Head of the corporate “new man.” (“When Paul speaks of dying and rising with Christ, he is referring to Christ’s death and resurrection as eschatological events. As such, they concern the old and new aeons. Through this death and resurrection the believers are freed from the old aeon and the new aeon is founded.… Because the existence of all within an aeon is based upon and determined by the founding events, the whole of the aeon shares in these events” Tannehill, Dying and Rising with Christ, 39). On the similar significance of dying and rising with Christ and stripping off the old man and putting on the new, see ibid., 52.) But also like the transfer from the “old” to the “new” man, Christ’s death and resurrection apply subjectively to the person of the believer who participates with Him. In Rom. 6 Paul is not simply concerned with the two dominions, but with the decisive transfer of the believer from the one dominion to the other. The believers were enslaved to sin, but now they stand under a new master. This change has taken place through dying with Christ.… Dying with Christ means dying to the powers of the old aeon and entry into a new life under a new power. The believers’ union with Christ in His death and resurrection transforms them not just legally but also personally. As the person’s “I” previously had a nature that willingly chose to serve sin, now he or she is a new “I” who willingly chooses God. Paul’s testimony was that having been crucified with Christ, he now lived in such union with Him that his “I” could hardly be separated, not just legally but morally. Paul’s “I” was willingly united with Christ, who continually and willingly obeyed the Father’s will. As Bonar said, “The cross, then, makes us decided men. It brings both our hearts and our wills to the side of God.” Second, the transformation of the believer in the change of dominions over him through dying and rising with Christ is further seen in the biblical concept of having a “new heart.” As Jewett explains, “A characteristic of the heart as the center of man is its inherent openness to outside impulses, its directionality, its propensity to give itself to a master and to live towards some desired goal.” This characteristic stems from the fact that Christians as finite persons can live only in “radical dependence on otherness.” Most significantly, as Jewett noted, what the heart takes in becomes its master, stamping the heart with its character. What truly determines the heart and consequently the person is therefore the nature of the desire of the heart. After defining the heart as “our center, our prefunctional root,” Kreeft adds, “at this center we decide the meaning of our lives, for our deepest desires constitute ourselves, decide our identity.” According to Scripture the deepest desire of the believer has been changed. This truth is seen in the apostle’s words to the Galatians: “And because you are sons, God has sent forth the Spirit of His Son into our hearts, crying, ‘Abba! Father!’ ” (Gal 4:6). The cry, “Abba! Father!” is typical of a son and represents the believer’s most basic relationship with God. This cry is determined by the presence of the Spirit who brings Christ the Son into the center of one’s personality to live within his or her heart. “The center of man is thus his heart; the heart’s intentionality [or desire] is determined by the power which rules it. In the case of Christian[s], the direction of the heart’s intentionality is determined by Christ’s Spirit.” The desire or intentionality of the human heart is in reality its love. As Augustine noted, love is what moves an individual. A person goes where his love moves him. His identity is determined by his love. The identity of the believer is thus a person who basically loves God rather than sin. The presence of sin in the life of the believer indicates that remnants of the old disordered love of self remain. But those remnants now stand at the periphery of the real core of the person who is redeemed, God-oriented, and thus bent toward righteousness in his nature. “God begins his good work in us, therefore, by arousing love and desire and zeal for righteousness in our hearts; or, to speak more correctly, by bending, forming, and directing, our hearts to righteousness.” This core of the new person is often not evident in conscious life, but it is nevertheless the dominating aspect of his being. As Delitzsch notes, there is a kind of will of nature that is basically self-consciously unreflected. This deep will of nature precedes the conscious actions of the person. The will of the believer has been changed through regeneration despite the fact that remnants of the old life still remain and continue to express themselves. The action of regeneration is directed not so much to “our occasional will, as to the substance of our will, i.e. to the nature and essence of our spiritual being.” Thus the regenerate individual in the depth of his heart is changed; he has a nature oriented toward God. Although the person can still sin, this sin is related to a more surface level of his being which can still act contrary to the real person of the heart. But these surface actions do not change the real nature of the heart and thus the person’s identity. The relationship of the real core nature of the human heart to its more surface activities is seen in Pedersen’s discussion of the “soul” or what is perhaps better termed the heart. It [the soul] is partly an entirety in itself and partly forms an entirety with others. What entireties it is merged in, depends upon the constant interchange of life. Every time the soul merges into a new entirety, new centres of action are formed in it; but they are created by temporary situations, only lie on the surface and quickly disappear. There are other entireties to which the soul belongs, and which live in it with quite a different depth and firmness, because they make the very nucleus of the soul. Thus there may be a difference between the momentary and the stable points of gravity in the soul. But none of the momentary centres of action can ever annul or counteract those which lie deeper. The deepest-lying contents of the soul are, it is true, always there, but they do not always make themselves equally felt. This understanding of the human heart helps explain the practice of sin in the believer’s life as well as the “good” in the life of the unbelieving sinner. The true nature of the person does not always express itself fully in actual life. But the basic identity of the individual is still there, and in the case of the believer it is positive. Third, this same truth is seen in the positive nature of the ego or “I” of Romans 7:14–25+. Paul’s description of the “I” in this passage suggests that it refers to someone who has experienced the regenerative grace of God. Also this person is viewed in relation to the law of God apart from the empowerment of the Spirit of God. It could thus have reference to a Christian living according to the flesh in his own strength, or more probably to the experience of the pious Jew living under the Mosaic Law viewed from a Christian perspective. Of interest in this passage is the description of the “I” which is solidly on God’s side. If what is said of this “I” or ego could refer to a pious Jew living under the Old Covenant, how much more would it be fitting for the believer of the New Covenant as part of the new creation through union with Christ. Considering the actions of the “I,” all three dimensions normally seen as constituting personhood, that is, thought, emotion, and will, are all oriented toward God and His righteous law. Regarding the element of thought, the apostle wrote in Ro 7:15, “For that which I am doing, I do not understand,” or perhaps better with Cranfield, “I do not acknowledge” or “approve.” In other words his thinking was opposed to his action of sin. This is also seen in verse 25: “I myself with my mind am serving the law of God, but … with my flesh the law of sin.” His emotion is likewise seen to be on God’s side in opposition to sin. “I am doing the very thing I hate” (v. 15). As Dunn puts it, “he wholly detests and abhors what he does.” If hatred is the opposite of love, then his love is directed toward righteousness. A further expression of emotion is indicated in verse 22. “I joyfully concur with the law of God in the inner man.” Also his will or volition is for God and against sin. “What I want [or ‘will,’ θέλω] to do,” Paul wrote, “I do not do.… I have the desire [θέλειν] to do what is good” (vv. 15, 18, NIV). The verb θέλειν is used seven times in the passage, the last when he described himself as “the one who wishes to do good” (v. 21). These descriptions of the personal attributes of the “I” clearly define it as one with a positive nature. But more than this, the apostle went so far as to absolve, as it were, the “I” from sinning: “if I do the very thing I do not wish to do … no longer am I the one doing it, but sin which indwells me” (vv. 16–17; cf. the same thought in v. 20). Since the same passage clearly shows the “I” as the subject of sinful actions as well as being opposed to sin, the apostle was not trying to evade the personal responsibility of the “I” in sin. But when the “I” is related to sin, it is never described in terms of the functions of personhood. There are no equal statements of thought, emotion, and will on the side of sin. Paul did not say, “I want to do the will of God, but I also want to sin.” Nor did he say, “I love the law of God, but I also love sin.” Thus the “I” that is positively oriented toward God is the person in the deepest sense of his personhood or identity. He is the “I” of the “inner man” (v. 22), the “I” that is the subject of the “mind” (v. 25). The assertion that it is no longer “I” but sin that actually does the sinning is similar to other apparently contradictory statements of the apostle when he was referring to the dominating power that mastered him: “it is no longer I who live, but Christ lives in me; and the life which I now live …” (Gal. 2:20+); “I labored even more than all of them, yet not I, but the grace of God with me” (1 Cor. 15:10+; cf. Matt. 10:20+). In these statements Paul was not intending to disavow responsibility, but to affirm the existence in himself of a power that exercised a dominating influence on him. The real person of the believer willingly assents to this dominating power, but in the case of sin as in Romans 7 the real “I” opposes it and can thus be set against it. Here the ego or real “I” in the believer is viewed as so opposed to sin that they can be isolated from each other. And the actual committing of sin, instead of being the action of the ego can be regarded as the action of the sin that enslaves the ego contrary to its will. As Delitzsch says, “the Ego is no longer one with sin—it is free from it; sin resides in such a man still, only as a foreign power.” Romans 7 thus presents the real person of the believer as positive. To be sure, he commits sin both in thought and act but he also does righteousness. Sin and righteousness, however, do not characterize the real person of the believer in the same way. The believer is capable of experiencing a double servitude expressed in the apostle’s words, “on the one hand I myself with my mind am serving the law of God, but on the other, with my flesh the law of sin” (v. 25). But as this statement, along with the entire passage, indicates, the real person of the believer willingly serves God. The description of the believer in Romans 7 thus fits the same picture of the believer seen in the teaching of his death and resurrection with Christ and his new heart. The Christian has been radically changed in his relationship to sin and righteousness from what he was before salvation. And this change is more than simply positional or judicial consisting in the forgiveness of sin and the imputation of righteousness. It includes a radical change of nature. The Christian is a new person. He has a new heart which is the real identity of the person. CONCLUSION The full picture of the believer’s relationship to sin and righteousness is obviously beyond the scope of this study. But when the question of his identity is posed—is the Christian a saved sinner or a saint who sins?—the Scriptures seem to point to the latter. There is truth in the following explanation of so-called “miserable-sinner Christianity” expressed by Luther: A Christian is at the same time a sinner and a saint; he is at once bad and good. For in our own person we are in sin, and in our own name we are sinners. But Christ brings us another name in which there is forgiveness of sin, so that for His sake our sin is forgiven and done away. Both then are true. There are sins … and yet there are no sins.… thou standest there for God not in thy name but in Christ’s name; thou dost adorn thyself with grace and righteousness although in thine own eyes and in thine own person, thou art a miserable sinner. Christians are sinners who are forgiven. But there is more to it than that. They are regenerated persons whose root core has been changed. They are forgiven, but also their heart—the spring of their life and their true identity—is new. To confess as present-day Anglicans do that “there is no health in us” or that “all my nature and being is deserving of punishment,” as also stated in the old German Lutheran confession, is contrary to the biblical picture of the believer. All the apostles’ ethical imperatives are addressed to believers on the premise that their natures are now on God’s side and have a new ability to obey God. The very assumption that Christians should grow demonstrates a belief that the positive dominates over the negative in their being. For a Christian to grow, there must be a stronger inclination toward God than toward sin. Although the terminology “miserable sinner” does not adequately define the true identity of the believer, several truths at the heart of so-called “miserable-sinner Christianity” must be retained even when viewing the believer as a “saint who sins.” First, despite the truth that the believer’s heart and thus his or her identity have been transformed to an orientation toward God and His righteousness, one’s acceptance before God is only on the basis of Christ’s righteousness. One’s salvation is complete in Christ’s righteousness alone. Second, the believer who sins must experience misery over sin. If a persons’ affections have truly been changed so that he or she is now on God’s side, then that one must hate sin and experience a godly sorrow over what grieves and wounds the One who loves believers deeply. Fisher’s description of sorrow over sin should be the experience of all believers. When faith hath bathed a man’s heart in the blood of Christ, it is so mollified that it generally dissolves into tears of godly sorrow; so that if Christ turn and look upon him, O then, with Peter he goes out and weeps bitterly. And this is true gospel mourning; this is right evangelical repenting. Third, even though God in His grace has created in believers the germ of a new nature which gives them a new identity, their focus in life must be not on themselves, but on Christ. Dying and rising with Christ means the end of self-trust. Therefore, even though they are new persons, their source of life and growth is not in their own identity but in Christ. Their focus must be on Him and not on their own new identity. In Him they are new creatures (2 Cor. 5:17+).
Tiago 4:9
Lenski adds that… We again have three imperatives (Jas 4:7), but they are now entirely unmodified and together demand true repentance but do so in a concrete way, for all three refer to the evidences of repentance, since where these truly appear, repentance will fill the heart (Lenski, R. C. H. The Interpretation of the Epistle to the Hebrews and of the Epistle of James. Page 633. 1938) Expositor's Greek Testament writes that It was a recognized tenet in Jewish theology that self-inflicted punishment of any kind was a means of reconciliation. How oft, alas! this wretched heart Has wandered from the Lord, How oft my roving thoughts depart, Forgetful of His Word. Yet sovereign mercy calls, “Return”; Dear Lord, and may I come? My vile ingratitude I mourn; O take the wanderer home. (How Oft, Alas!) Be miserable (5003) (talaiporeo) is a verb which Vine says "is derived from tlaō, to bear, undergo, and pōros, a hard substance, a callus, which metaphorically came to signify that which is miserable". Other sources say the root word is talas = suffering, wretched. Talaiporeo means first to do hard work, and then to endure hardship or experience distress. The idea primarily denotes going through hardship and distressing circumstances which came to be used of the feeling of misery and wretchedness because of the outward circumstances. To be afflicted. To be sorrowful over wretched circumstances. It speaks of the emotions that emanate from torment, whether external or internal. In the present context (the only NT use), it describes the expression of this person's grief and sense of brokenness. James commands them to "suffer misery, be sorrowful, be devastated, feel afflicted and miserable" over their sins (worldliness, double-mindedness, etc). Hiebert makes the important distinction that there is no indication… that James is calling for ascetic practices, such as fasting in sackcloth and ashes, to induce this feeling. Mayor holds that, since James was known for his asceticism, this imperative "is best understood of voluntary abstinence from comforts and luxuries." Well aware that such practices were no satisfactory substitute for inner penitence, James is best understood as calling for a deeper inner feeling of wretchedness and shame because of their sins. The aorist imperative is probably ingressive: "become wretched." When a true realization of their sinfulness strikes home, the feeling of wretchedness and grief will follow. (Ibid) Martin observes that… The demands to cleanse oneself are followed quickly by the resounding call to an overt and explicit repentance. To be miserable, (a hapax legomenon = only NT use) is not an invitation to or a sanction of asceticism (so Mayor, 147). In prophetic language… James urges his readers to change their ways. The opening verb (talaiporeo)… in the sense of “be devastated”) is a favorite with Jeremiah (in LXX, e.g., Jer 6:26)… The day of the Lord is near (Jas 5:8) and God’s people must return to him (Joel 2:12). There is no allowance made for Christians to take a casual attitude toward sin (1Pe 4:17). Mourning and wailing are the accompaniments of repentance, not the substitutes for it (see 2Sa 19:1; Neh 8:9; Mt 5:5; Lk 6:21, 25; Acts 18:11, 15, 19; 2Co 7:10). What James is implying is that (while there is still time) genuine repentance is needed or else those who are unrepentant face the eschatological wrath of God. (Martin, R. P. Vol. 48: Word Biblical Commentary : James. Dallas: Word, Incorporated) There are 13 uses of talaiporeo in the Septuagint (LXX) (Where we have meanings such as to endure distress, suffer misery, be in ruin, to trouble of afflict someone). It is notable that talaiporeo is used by the OT Prophets who generally convey news of a time of great and imminent danger. Keeping this thought it mind, his Jewish readers (who would be familiar with the OT prophets) would understand that in using this verb (the only use in the NT) James has placed before his hearers a matter which is not trifle but conversely quite serious. Similarly, the idea of changing laughter to mourning was used in Amos 8:10 to spark a sudden awareness of guilt and repentance. By proclaiming such signs the OT prophets warned of sudden catastrophe that the people of Israel had brought on themselves by their indifference to the poor and therefore to God Himself! Psalm 17:9 From the wicked who despoil me, My deadly enemies, who surround me. Psalm 38:6 I am bent over (Heb = avah = bent; twisted; bewildered; Lxx = talaiporeo) and greatly bowed down; I go mourning all day long. Hosea 10:2 Their heart is faithless; Now they must bear their guilt. The LORD will break down their altars And destroy (Heb = shadad = despoil, devastate; Lxx = talaiporeo) their sacred pillars. Micah 2:4 "On that day they will take up against you a taunt And utter a bitter lamentation and say, 'We are completely destroyed (Heb = shadad = despoil, devastate; Lxx = talaiporeo)! He exchanges the portion of my people; How He removes it from me! To the apostate He apportions our fields.' Joel 1:10 The field is ruined (Heb = shadad = despoil, devastate; Lxx = talaiporeo), The land mourns, For the grain is ruined (Heb = shadad = despoil, devastate; Lxx = talaiporeo), The new wine dries up, Fresh oil fails. Zechariah 11:2 Wail (Heb = yalal = command to howl; Lxx = hololuzo [onomatopoetic verb] = make loud an inarticulate cries in context because of the painful circumstances associated with God's judgment), O cypress, for the cedar has fallen, Because the glorious trees have been destroyed (Heb = shadad = despoil, devastate; Lxx = talaiporeo); Wail, O oaks of Bashan, For the impenetrable forest has come down.3 There is a sound of the shepherds' wail, For their glory is ruined (Heb = shadad = despoil, devastate; Lxx = talaiporeo); There is a sound of the young lions' roar, For the pride of the Jordan is ruined (Heb = shadad = despoil, devastate; Lxx = talaiporeo). Isaiah 33:1 Woe to you, O destroyer, While you were not destroyed (Heb = shadad = despoil, devastate; Lxx = talaiporeo); And he who is treacherous, while others did not deal treacherously with him. As soon as you shall finish destroying, you shall be destroyed; As soon as you shall cease to deal treacherously, others shall deal treacherously with you. Jeremiah 4:13 "Behold, he goes up like clouds, And his chariots like the whirlwind; His horses are swifter than eagles. Woe to us, for we are ruined (Heb = shadad = despoil, devastate; Lxx = talaiporeo)!"… 20 Disaster on disaster is proclaimed, For the whole land is devastated (Heb = shadad = despoil, devastate; Lxx = talaiporeo); Suddenly my tents are devastated (Heb = shadad = despoil, devastate; Lxx = talaiporeo), My curtains in an instant. (In this context Jeremiah like James gives a charge to "get right with God" -- Jeremiah 4:14 Wash [command] your heart from evil [cp Jer 4:4], O Jerusalem, that you may be saved. How long will your wicked thoughts Lodge within you?) Jeremiah 9:19 "For a voice of wailing is heard from Zion, 'How are we ruined (Heb = shadad = despoil, devastate; Lxx = talaiporeo)! We are put to great shame, For we have left the land, Because they have cast down our dwellings.'" Jeremiah 10:20 My tent is destroyed (Heb = shadad = despoil, devastate; Lxx = talaiporeo), And all my ropes are broken; My sons have gone from me and are no more. There is no one to stretch out my tent again Or to set up my curtains. Jeremiah 12:12 "On all the bare heights in the wilderness Destroyers (Heb = shadad = despoil, devastate; Lxx = talaiporeo) have come, For a sword of the LORD is devouring From one end of the land even to the other; There is no peace for anyone. The Lord wants us to mourn our sin, To grieve what brings Him pain; And if the sorrow changes us, Our tears won't be in vain. —Sper Mourn (3996) (pentheo [word study] from pénthos = mourning) means to mourn for, lament. Mourning is grief and sorrow caused by profound loss, and is often associated with death or great tragedy (as would or should occur as an outward manifestation of James' readers sense of wretchedness!)
Tiago 4:10
Lenski: “He who thinks of making no claims shall have all that others claim and by claiming cannot obtain… Only an empty vessel can God fill with His gifts. And the emptier we are of anything that is due to ourselves, the more can God pour into these vessels His eternal riches, honors, and glories” (The Interpretation of St. Matthew’s Gospel. Minneapolis: Augsburg, 1943). Matthew 23:12 "And whoever exalts (lifts up) himself shall be humbled; and whoever humbles himself shall be exalted. Comment: The story of the prodigal son and his older brother in Luke 15 provide an excellent portrayal of the principle Jesus is teaching in Mt 23:12. The prodigal came to his senses (Lk 15:18, 19, 21) and as a result of his genuine humility, he was exalted by the father (Lk 15:20, 22, 23, 24). The elder son in contrast reacted with anger (Lk 15:28, 29, 30). Is not the father's show of compassion (Lk 15:20ff) also a picture of our heavenly Father bestowing "greater grace" on humble, repentant sinners (Jas 4:6)? EBC: The principle enunciated in these verses reflects not natural law but kingdom law: the eschatological reward will humble the self-exalted and exalt the self-humbled, after the pattern in Ezek 21:26. What is commended is humility, not humbug; service, not servility. The supreme example—the Messiah himself—makes this clear (Mt 20:26-28); for his astonishing humility and service to others was untainted by servility and was perfectly compatible with exercising the highest authority. Having done the greatest service, he has been most highly exalted Luke 3:5 'Every ravine shall be filled up, And every mountain and hill shall be brought low; And the crooked shall become straight, And the rough roads smooth (Quoting Isaiah 40:3) Comment: