1 Where do wars and fights come from among you? Do they not come from your desires for pleasure that war in your members? 2 You lust and do not have. You murder and covet and cannot obtain. You fight and war. Yet you do not have because you do not ask. 3 You ask and do not receive, because you ask amiss, that you may spend it on your pleasures. 4 Adulterers and adulteresses! Do you not know that friendship with the world is enmity with God? Whoever therefore wants to be a friend of the world makes himself an enemy of God. 5 Or do you think that the Scripture says in vain, “The Spirit who dwells in us yearns jealously”? 6 But He gives more grace. Therefore He says: “God resists the proud, But gives grace to the humble.” 7 Therefore submit to God. Resist the devil and he will flee from you. 8 Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. 9 Lament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom. 10 Humble yourselves in the sight of the Lord, and He will lift you up.
Commentary
Vs. 1 Having presented to us the path to true wisdom and peace in James 3:13-18. The Apostle James here exposes the carnal and selfish nature of mankind, and just what it accomplishes. Indeed here the Apostle James is calling carnal Christians everywhere to account. For he says, "Where do wars and fights come from among you? Do they not come from your desires for pleasure that war in your members?" Vs. 1
Thus the serious strife and infighting in churches and amongst brethren, all which takes a devastating toll on Christian unity and love have an origin, and that origin is within oneself, not someone else. Originating from your desires for pleasure that war within your members. And so when these are left unchecked they unleash all manner of carnage amongst brethren. That is the point that the Apostle James is making when he says where do "fights and wars come from amongst you." Not that believers literally physically fight each other, or are in armed conflict with each other, rather the spirit of hostility that exists in these kinds of conflicts, can likewise creep into the house of faith if brethren let themselves be led astray by their own carnal natures desires. Now the word translated pleasure here is the word from which we get the English word "hedonism." In the N.T. it is always set forth as the antithesis to Godly living or being loyal too God and His Word. Indeed the two are incompatible, for one cannot be a friend of this world, this age, and thus this worlds self willed pursuits and values and be a friend of God (James 4:4). The TDNTA says of hēdonḗ that: "In the NT hēdonḗ is one of the many forces of unsanctified carnality that work against God and drag us back into evil."
And so when believers yield themselves to their sinful desires for pleasure that war within their members, rather than being led by the Spirit of God, the self-willed life takes over, and thus all manner of carnage follows (consider again James 3:13-15). Thus the adulterer will justify their ruining their own, or another's person marriage to satisfy their own "lusts" or desires to meet a "need" in their life. The person who is driven by an insatiable lust for more will justify all manner of evil and injustice, to accomplish their own self-willed ambitions and ends. The materialistic person will likewise justify their self-centered living and greed by saying too themselves they've earned it. The sensual person will make licentious living their "god" and will inevitably become an agent by which true sexuality and healthy expressions of it become distorted, pornographic.
And so here these kinds of desires are not Godly, but rather these are the desires of the flesh that belong to the lower nature (see Gal 5:19-21). And so instead of being led by the Spirit of God (see Gal. 5:16-18, 22-23), one who yields their person and life to them, is not living freely and abundantly In Christ. But rather is only being led astray by their own desires that belong to the sphere of the earthly, sensual, demonic "wisdom" that the Apostle condemned earlier (see James 3:13-18). For too be led astray by ones "desires for pleasure" is only to be an agent through which Satan works his works in this world, and thus stands juxtaposed to being a lover of God (2 Tim 3:4).
Vs. 2-3 2 You lust and do not have. You murder and covet and cannot obtain. You fight and war. Yet you do not have because you do not ask. 3 You ask and do not receive, because you ask amiss, that you may spend it on your pleasures.
And so here again we see the life that is being lived devoid of the love and peace of God. There is no contentment, their is no joy, there is just striving for more. More of what others have but they themselves do not yet possess. And so they lust, and yet they do not have, they murder and covet, and yet cannot attain (attain to anything that satisfies them). And so in their hearts they murder (i.e. deeply hate, consider 1 John 3:15), those who excel them. And so they only fight and war with those who have what they want, or whom they deem a threat too their gaining what they want. Thus they are driven alright, but not by love, but by their godless desires for more and more. More and more preeminence (being first and foremost), more and more pleasure, more and more wealth, more and more (you name it). And yet in all their striving for "more and more" they never ask God, nor seek God. And if they do ask God, they only ask amiss, that they may spend it on their pleasures. And so they receive nothing from God, because their whole focus is wrong. Its not on Jesus Christ and His Kingdom's values and pursuits, it's only on gratifying their own lusts, pleasures, and desires for more and more. And so their whole life is inherently at odds with God, because their life is not Kingdom orientated, but self orientated, orientated towards gratifying oneself is their supreme ideology.
Vs. 4 4 Adulterers and adulteresses! Do you not know that friendship with the world is enmity with God? Whoever therefore wants to be a friend of the world makes himself an enemy of God.
And so here in rebuking their unfaithfulness to God the Apostle James calls them adulterers and adulteresses! A frequent censure used by God in the prophets in rebuking the Israelites for their unfaithfulness to Him, though a literal interpretation is not unreasonable given the context (consider 2 Cor 12:21). And so these are strong words for sure, but no less strong then how wrong they themselves were then living. And so too awaken them to their need to repent, the Apostle James does not pass over their hedonistic living under the guise that everyone in church is "fine" because were all under grace. For the grace of God is not a universal thing, it's only imputed to those who repent and believe in the Lord Jesus Christ through the Gospel. For the grace of God has in every generation those who would turn it into a license for licentiousness, excess and sin. Indeed throughout the N.T. that is the mark of false apostles, false prophets, false teachers, false brethren (consider Matt. 7:15-20; Rom 16:17; 1 Cor. 6:9-11; 2 Cor 11:13-15; 13:20-22; Eph. 5:1-7; Phil 3:18-19; 1 Tim 6:5-10; Peter 2:1-22; Jude; 1 John 2:15-17 etc.).
Now if that was all the Apostle James wrote then there would be no hope, however because of what is too come there is hope for everyone who heeds the Apostle's rebuke. Hope that through their repentance towards God and faith in the Lord Jesus Christ He will come into their lives and change them. Cleansing them of all their sins through His shed blood, and making them by His Spirit, new creations In Christ. For not until the soul is reborn and thus brought to life by faith in Jesus Christ. does a person truly change, and begin the process of change. For it is then God who changes them from the inside out. And so the Apostle James is making a fervent appeal for their repentance; calling them away from their lives and lifestyles by which they have aligned themselves with this world, and the god of it. So that God's sanctifying work might take root in them.
Vs. 5-6 5 Or do you think that the Scripture says in vain, “The Spirit who dwells in us yearns jealously”? 6 But He gives more grace. Therefore He says: “God resists the proud, But gives grace to the humble.”
That the Holy Spirit yearns jealousy for our affections means He wants us also to be loyal to Him, not to the sinful desires and passions of the flesh. Therefore God gives more grace to those who seek Him and want to be changed, and thus transformed by Him. But too those who are self-willed and obstinate, refusing either their guilt or His rebuke, the Scripture says God resists them, that is God resists the proud who oppose Him, or His will for them.
Vs. 7-10 7 Therefore submit to God. Resist the devil and he will flee from you. 8 Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. 9 Lament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom. 10 Humble yourselves in the sight of the Lord, and He will lift you up.
And so the Apostle James says we must first submit to God. That means we must be willing too listen to Him and obey Him through His Son Jesus Christ. A simple formula to live a life that God will make both fruitful and meaningful. And thus satisfying, because it is one that is living in God's Will for them. Then the Apostle James says we must resist the devil, for only then he will flee from us. Thus both are needed, both submission to God, then resisting the devil. Divorce one from the other and it's likely not to work to well. Do both though and success is all but guaranteed. And so in submitting to God one then must resist the devil. Resist his temptations, resist his person, resist all that is him, or from him. For one should not expect any help from God unless ones is willing to turn completely from the powers of darkness to light (See Acts 26:18). And so in submitting to God, get sin and Satan out of your life by resisting them. And that is what the Apostle James is laying out here in these verses. Just how to do that. And so James says in verse eight "Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded."
Thus the first move begins with us, by our drawing near to God, God draws near to us. And so God often waits for the bad choices that we have made, and the negative consequences that they generate in our lives, to bring about a change of heart within us, so that through these we will come to our senses and seek Him (consider Luke 15:11-32). For when we seek Him with all our hearts, we will find Him (Deut. 4:29). Find Him lovingly and longingly restoring us back too Himself again. And that is why James first says, "draw near to God, and He will draw near to you..." For again unless a person is willing to draw near to God, (that is open their hearts to God) God will not draw near to them. For truly Jesus is drawing all people too Himself, so that whoever believes in Him, regardless of what they have done they might be cleansed of all their sins and given new and everlasting life with Him. Therefore in drawing near to God we must do this through repentance and faith; that is we must have a change of mind about ourselves (and possibly even about God Himself) which then leads to us making some radical changes in our lives. But if were unwilling to change, then we should expect nothing more from God. And so the Apostle James goes on to say, "...Cleanse your hands, you sinners; and purify your hearts, you double-minded. 9 Lament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom. 10 Humble yourselves in the sight of the Lord, and He will lift you up. Vs 8-10
Thus in a kind of a reverse order as to how sin and Satan usually gets a foothold in ones life, first being entertained in the heart and mind, before being taken up in ones hands. Here we are to first cleanse our hands, which means putting away all evil from ones life. For that is the first step in seeking God. Which entails putting away all the sinful things and sinful attitudes that have become accepted or "acceptable" in our lives. For as one walks in this world, it's highly unlikely that one will not have "pick up" some of this world's values and things that should have no place in a sanctified life. And so step one in seeking God is to first cleanse one's hands (i.e. life) of those things that are outright wrong or sinful in the sight of God. That said, the Apostle James then goes on to say: "purify your hearts, you double-minded." For as David said in seeking God, "If I regard iniquity in my heart, The Lord will not hear." Ps. 66:18
And so having confessed and put away all known sin from ones life, i.e. "cleansed ones hands" one must also put it out of their heart. For you cannot be double-minded with God. That is you cannot seek Him and His mercies while still harboring your sins and iniquities within your heart. Thus we are not to be double-minded with God. For God is the God of knowledge and by Him actions are weighed (consider 1 Sam. 2:3; 1 Chr. 28:9). And thus we are to seek God in faith. Otherwise we should expect nothing from Him. Therefore don't be double minded about God's Person or His dealings with you. Instead believe that God loves you and wants the best for you. Which must hasten your getting radically right with Him. For unless you take your sins seriously, it's highly unlikely that God will take your prayers for His intercession and pardoning mercies seriously! For God always resists the proud, that is those who are unrepentant and indifferent to God's Word or Will for them. And so they remain unmoved by Him. But for those who fear God, and tremble at His Word (Isaiah 66:2), and thus humble themselves before Him, God hears (consider Lev. 26:40-42; 1 Kings 21:27-29; 2 Chr. 12:5-8, 12; 2 Chr. 32:24-26; 2 Chr. 33:10-13; 2 Chr. 34:14-28; Isaiah 66:2; antithesis Jeremiah 5:22-31; 44:1-30, vs.10). For God always hears the humble sinner who in truth seeks Him, but the proud He knows from afar (Psalm 138:6). For God will never despise the contrite in heart (Ps. 51:17). Indeed Jesus says it is the poor in spirit who are heirs of God's Kingdom, not the proud in spirit (Matt 5:3). And so those who see their need for Him, and humble themselves before Him, will find God's grace and mercies poured out on them (consider Luke 18:9-14). Therefore the Apostle James is urging us all here to: 6 Seek the Lord while He may be found, Call upon Him while He is near. 7 Let the wicked forsake his way, And the unrighteous man his thoughts; Let him return to the Lord, And He will have mercy on him; And to our God, For He will abundantly pardon. Isaiah 55:6–7
And so the choice is ours, either to seek God in reverence and humility so that God might be justified in lifting us up out of our sins, transgressions and miseries and restoring us back to Himself. Or too carry on in ones wayward path, which only leads to ones own eternal destruction and ruin (consider Matt. 7:13-14). And so this is not self imposed austerity, as if by self impoverishment one makes peace with God for themselves. Rather this is seeking God and His mercies by getting radically right with God (2 Chr. 7:14; Prov. 16:6). For only then can we lay claim to God's promised mercies and help for us all who believe in Jesus Christ as Lord (consider Psalm 103:11-14).
Scripture Citations
Fights (máchē) Str 3163; GK 3480; TDNT 4.527; TDNTA 573; LN 39.23 (2 Cor 7:5 conflicts; 2 Tim. 2:23 strife; Titus 3:9 strivings; James 4:1 fights) 4x
In the Septuagint O.T. this word is primarily used of physical combat; especially of a military kind (TDNTA). In the N.T. however this word (and it's word group) largely indicate serious conflicts and strife of a verbal nature (see John 6:52 "quarreled"; 2 Tim 2:23 "strife"; 2 Tim 2:24 "quarrel"; Titus 3:9 "strivings"; James 4:1 "fights"; James 4:2 "fight"), exceptions being in Acts 7:26 where it is rendered "fighting" to describe men engaged in physical conflict, and 2 Cor 7:5 where the TDNTA believes the Apostle Paul likely is using it there to describe the physical threats he frequently faced.
As well and unique in the N.T. is Acts 5:39 where "fighting" with God is counseled against by Gamaliel to the Sanhedrin counsel, who were wanting to kill the Apostles for their rebuking them for their rejecting and ultimately orchestrating the crucifixion death of the Lord Jesus Christ (see Acts 5:26-42). And so the word indicates to be at very sharp odds with another, even to the point of wanting to do physical harm (though context would indicate whether that level of intensity applies). Nonetheless all such fighting or quarrelling is contrary too healthy Christian living and our communities. Therefore inside of the house of faith we must all take care not to strive with each other over doubtful and non-essential things (2 Tim 2:23). Or when presenting the Gospel of peace not to be reduced to severe and bitter arguments with an opponent or "adversary", since no one is ever argued into the Kingdom of God (2 Tim 2:24). Same when discussing issues of Old Covenant Law that for us are already settled. We should not allow ourselves to be drawn into useless debates and needless strife with those who are contentious, speculative, or simply have rejected the grace of God for themselves (Titus 3:9). Finally this word is not used in the N.T. to describe a believers battles with the flesh, or our fighting the good fight of faith (1 Tim 6:12) or contending for the Gospel (Jude 5); or various other Spiritual warfare issues, for that see:
agon Str 73; GK 74; TDNT 1.135; TDNTA ; LN 39.29; 50.4 (Phil. 1:30; Col. 2:1; 1 Thess. 2:2; 1 Tim 6:12; 2 Tim 4:7; Heb 12:1) 6x
agonizomai Str 75; GK 76; TDNT 1.135; TDNTA 339; LN 50.1; 68.74; verb form of agon, (see Luke 13:24 "strive"; John 18:36 "fight"; 1 Cor 9:25 "competes"; Col 1:29 "striving"; Col 4:12 "laboring"; 1 Tim 6:12 "fight" 2x; 2 Tim 4:7 "fought") 7x
katagonizomai Str 2610 aorist verb form of agon Heb 11:33 "subdued"
antagonizomai Str 464, present tense verb of agon, Heb 12:4 "striving"
epagonizomai Str 1864, present tense verb of agon, Jude 3 "to contend"
athleo, vb. (Str 118) 2 Tim 2:5 "competes"
synatheleo vb. (Str 4866) Phil 1:27 "striving"; Phil 4:3 "labored"
athelesis (Str 119) Heb 10:32 struggle
Vs. 2 lust (epithymeō) vb., Str 1937; GK 2121; TDNT 3.168; TDNTA ; LN 25.12; 25.20
Commentary
Vs. 1 Having presented to us the path to true wisdom and peace in James 3:13-18. The Apostle James here exposes the carnal and selfish nature of mankind, and just what it accomplishes. Indeed here the Apostle James is calling carnal Christians everywhere to account. For he says, "Where do wars and fights come from among you? Do they not come from your desires for pleasure that war in your members?" Vs. 1
Thus the serious strife and infighting in churches and amongst brethren, all which takes a devastating toll on Christian unity and love have an origin, and that origin is within oneself, not someone else. Originating from your desires for pleasure that war within your members. And so when these are left unchecked they unleash all manner of carnage amongst brethren. That is the point that the Apostle James is making when he says where do "fights and wars come from amongst you." Not that believers literally physically fight each other, or are in armed conflict with each other, rather the spirit of hostility that exists in these kinds of conflicts, can likewise creep into the house of faith if brethren let themselves be led astray by their own carnal natures desires. Now the word translated pleasure here is the word from which we get the English word "hedonism." In the N.T. it is always set forth as the antithesis to Godly living or being loyal too God and His Word. Indeed the two are incompatible, for one cannot be a friend of this world, this age, and thus this worlds self willed pursuits and values and be a friend of God (James 4:4). The TDNTA says of hēdonḗ that: "In the NT hēdonḗ is one of the many forces of unsanctified carnality that work against God and drag us back into evil."
And so when believers yield themselves to their sinful desires for pleasure that war within their members, rather than being led by the Spirit of God, the self-willed life takes over, and thus all manner of carnage follows (consider again James 3:13-15). Thus the adulterer will justify their ruining their own, or another's person marriage to satisfy their own "lusts" or desires to meet a "need" in their life. The person who is driven by an insatiable lust for more will justify all manner of evil and injustice, to accomplish their own self-willed ambitions and ends. The materialistic person will likewise justify their self-centered living and greed by saying too themselves they've earned it. The sensual person will make licentious living their "god" and will inevitably become an agent by which true sexuality and healthy expressions of it become distorted, pornographic.
And so here these kinds of desires are not Godly, but rather these are the desires of the flesh that belong to the lower nature (see Gal 5:19-21). And so instead of being led by the Spirit of God (see Gal. 5:16-18, 22-23), one who yields their person and life to them, is not living freely and abundantly In Christ. But rather is only being led astray by their own desires that belong to the sphere of the earthly, sensual, demonic "wisdom" that the Apostle condemned earlier (see James 3:13-18). For too be led astray by ones "desires for pleasure" is only to be an agent through which Satan works his works in this world, and thus stands juxtaposed to being a lover of God (2 Tim 3:4).
Vs. 2-3 2 You lust and do not have. You murder and covet and cannot obtain. You fight and war. Yet you do not have because you do not ask. 3 You ask and do not receive, because you ask amiss, that you may spend it on your pleasures.
And so here again we see the life that is being lived devoid of the love and peace of God. There is no contentment, their is no joy, there is just striving for more. More of what others have but they themselves do not yet possess. And so they lust, and yet they do not have, they murder and covet, and yet cannot attain (attain to anything that satisfies them). And so in their hearts they murder (i.e. deeply hate, consider 1 John 3:15), those who excel them. And so they only fight and war with those who have what they want, or whom they deem a threat too their gaining what they want. Thus they are driven alright, but not by love, but by their godless desires for more and more. More and more preeminence (being first and foremost), more and more pleasure, more and more wealth, more and more (you name it). And yet in all their striving for "more and more" they never ask God, nor seek God. And if they do ask God, they only ask amiss, that they may spend it on their pleasures. And so they receive nothing from God, because their whole focus is wrong. Its not on Jesus Christ and His Kingdom's values and pursuits, it's only on gratifying their own lusts, pleasures, and desires for more and more. And so their whole life is inherently at odds with God, because their life is not Kingdom orientated, but self orientated, orientated towards gratifying oneself is their supreme ideology.
Vs. 4 4 Adulterers and adulteresses! Do you not know that friendship with the world is enmity with God? Whoever therefore wants to be a friend of the world makes himself an enemy of God.
And so here in rebuking their unfaithfulness to God the Apostle James calls them adulterers and adulteresses! A frequent censure used by God in the prophets in rebuking the Israelites for their unfaithfulness to Him, though a literal interpretation is not unreasonable given the context (consider 2 Cor 12:21). And so these are strong words for sure, but no less strong then how wrong they themselves were then living. And so too awaken them to their need to repent, the Apostle James does not pass over their hedonistic living under the guise that everyone in church is "fine" because were all under grace. For the grace of God is not a universal thing, it's only imputed to those who repent and believe in the Lord Jesus Christ through the Gospel. For the grace of God has in every generation those who would turn it into a license for licentiousness, excess and sin. Indeed throughout the N.T. that is the mark of false apostles, false prophets, false teachers, false brethren (consider Matt. 7:15-20; Rom 16:17; 1 Cor. 6:9-11; 2 Cor 11:13-15; 13:20-22; Eph. 5:1-7; Phil 3:18-19; 1 Tim 6:5-10; Peter 2:1-22; Jude; 1 John 2:15-17 etc.).
Now if that was all the Apostle James wrote then there would be no hope, however because of what is too come there is hope for everyone who heeds the Apostle's rebuke. Hope that through their repentance towards God and faith in the Lord Jesus Christ He will come into their lives and change them. Cleansing them of all their sins through His shed blood, and making them by His Spirit, new creations In Christ. For not until the soul is reborn and thus brought to life by faith in Jesus Christ. does a person truly change, and begin the process of change. For it is then God who changes them from the inside out. And so the Apostle James is making a fervent appeal for their repentance; calling them away from their lives and lifestyles by which they have aligned themselves with this world, and the god of it. So that God's sanctifying work might take root in them.
Vs. 5-6 5 Or do you think that the Scripture says in vain, “The Spirit who dwells in us yearns jealously”? 6 But He gives more grace. Therefore He says: “God resists the proud, But gives grace to the humble.”
That the Holy Spirit yearns jealousy for our affections means He wants us also to be loyal to Him, not to the sinful desires and passions of the flesh. Therefore God gives more grace to those who seek Him and want to be changed, and thus transformed by Him. But too those who are self-willed and obstinate, refusing either their guilt or His rebuke, the Scripture says God resists them, that is God resists the proud who oppose Him, or His will for them.
Vs. 7-10 7 Therefore submit to God. Resist the devil and he will flee from you. 8 Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. 9 Lament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom. 10 Humble yourselves in the sight of the Lord, and He will lift you up.
And so the Apostle James says we must first submit to God. That means we must be willing too listen to Him and obey Him through His Son Jesus Christ. A simple formula to live a life that God will make both fruitful and meaningful. And thus satisfying, because it is one that is living in God's Will for them. Then the Apostle James says we must resist the devil, for only then he will flee from us. Thus both are needed, both submission to God, then resisting the devil. Divorce one from the other and it's likely not to work to well. Do both though and success is all but guaranteed. And so in submitting to God one then must resist the devil. Resist his temptations, resist his person, resist all that is him, or from him. For one should not expect any help from God unless ones is willing to turn completely from the powers of darkness to light (See Acts 26:18). And so in submitting to God, get sin and Satan out of your life by resisting them. And that is what the Apostle James is laying out here in these verses. Just how to do that. And so James says in verse eight "Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded."
Thus the first move begins with us, by our drawing near to God, God draws near to us. And so God often waits for the bad choices that we have made, and the negative consequences that they generate in our lives, to bring about a change of heart within us, so that through these we will come to our senses and seek Him (consider Luke 15:11-32). For when we seek Him with all our hearts, we will find Him (Deut. 4:29). Find Him lovingly and longingly restoring us back too Himself again. And that is why James first says, "draw near to God, and He will draw near to you..." For again unless a person is willing to draw near to God, (that is open their hearts to God) God will not draw near to them. For truly Jesus is drawing all people too Himself, so that whoever believes in Him, regardless of what they have done they might be cleansed of all their sins and given new and everlasting life with Him. Therefore in drawing near to God we must do this through repentance and faith; that is we must have a change of mind about ourselves (and possibly even about God Himself) which then leads to us making some radical changes in our lives. But if were unwilling to change, then we should expect nothing more from God. And so the Apostle James goes on to say, "...Cleanse your hands, you sinners; and purify your hearts, you double-minded. 9 Lament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom. 10 Humble yourselves in the sight of the Lord, and He will lift you up. Vs 8-10
Thus in a kind of a reverse order as to how sin and Satan usually gets a foothold in ones life, first being entertained in the heart and mind, before being taken up in ones hands. Here we are to first cleanse our hands, which means putting away all evil from ones life. For that is the first step in seeking God. Which entails putting away all the sinful things and sinful attitudes that have become accepted or "acceptable" in our lives. For as one walks in this world, it's highly unlikely that one will not have "pick up" some of this world's values and things that should have no place in a sanctified life. And so step one in seeking God is to first cleanse one's hands (i.e. life) of those things that are outright wrong or sinful in the sight of God. That said, the Apostle James then goes on to say: "purify your hearts, you double-minded." For as David said in seeking God, "If I regard iniquity in my heart, The Lord will not hear." Ps. 66:18
And so having confessed and put away all known sin from ones life, i.e. "cleansed ones hands" one must also put it out of their heart. For you cannot be double-minded with God. That is you cannot seek Him and His mercies while still harboring your sins and iniquities within your heart. Thus we are not to be double-minded with God. For God is the God of knowledge and by Him actions are weighed (consider 1 Sam. 2:3; 1 Chr. 28:9). And thus we are to seek God in faith. Otherwise we should expect nothing from Him. Therefore don't be double minded about God's Person or His dealings with you. Instead believe that God loves you and wants the best for you. Which must hasten your getting radically right with Him. For unless you take your sins seriously, it's highly unlikely that God will take your prayers for His intercession and pardoning mercies seriously! For God always resists the proud, that is those who are unrepentant and indifferent to God's Word or Will for them. And so they remain unmoved by Him. But for those who fear God, and tremble at His Word (Isaiah 66:2), and thus humble themselves before Him, God hears (consider Lev. 26:40-42; 1 Kings 21:27-29; 2 Chr. 12:5-8, 12; 2 Chr. 32:24-26; 2 Chr. 33:10-13; 2 Chr. 34:14-28; Isaiah 66:2; antithesis Jeremiah 5:22-31; 44:1-30, vs.10). For God always hears the humble sinner who in truth seeks Him, but the proud He knows from afar (Psalm 138:6). For God will never despise the contrite in heart (Ps. 51:17). Indeed Jesus says it is the poor in spirit who are heirs of God's Kingdom, not the proud in spirit (Matt 5:3). And so those who see their need for Him, and humble themselves before Him, will find God's grace and mercies poured out on them (consider Luke 18:9-14). Therefore the Apostle James is urging us all here to: 6 Seek the Lord while He may be found, Call upon Him while He is near. 7 Let the wicked forsake his way, And the unrighteous man his thoughts; Let him return to the Lord, And He will have mercy on him; And to our God, For He will abundantly pardon. Isaiah 55:6–7
And so the choice is ours, either to seek God in reverence and humility so that God might be justified in lifting us up out of our sins, transgressions and miseries and restoring us back to Himself. Or too carry on in ones wayward path, which only leads to ones own eternal destruction and ruin (consider Matt. 7:13-14). And so this is not self imposed austerity, as if by self impoverishment one makes peace with God for themselves. Rather this is seeking God and His mercies by getting radically right with God (2 Chr. 7:14; Prov. 16:6). For only then can we lay claim to God's promised mercies and help for us all who believe in Jesus Christ as Lord (consider Psalm 103:11-14).
Scripture Citations
Word Studies
Vs. 1 War (1st occurrence) Str 4171; GK 4483; TDNT 6.502; TDNTA 904; LN 39.26; 55.5; This word is most frequently used to describe literal armed conflict. It's use in James 4:1 takes on a metaphoric value to describe the severe strife and infighting that comes from being carnally minded, and or carnal living. N.T. usages: (Matt 24:6 (2x); Mark 13:7 (2x); Luke 14:31; 21:9; 1 Cor 14:18; Heb. 11:34; James 4:1; Rev 9:7, 9; 11:7; 12:7, 17; 13:7; 16:14; 19:19; 20:8) 18x
Vs. 1 War (1st occurrence) Str 4171; GK 4483; TDNT 6.502; TDNTA 904; LN 39.26; 55.5; This word is most frequently used to describe literal armed conflict. It's use in James 4:1 takes on a metaphoric value to describe the severe strife and infighting that comes from being carnally minded, and or carnal living. N.T. usages: (Matt 24:6 (2x); Mark 13:7 (2x); Luke 14:31; 21:9; 1 Cor 14:18; Heb. 11:34; James 4:1; Rev 9:7, 9; 11:7; 12:7, 17; 13:7; 16:14; 19:19; 20:8) 18x
War (2nd occurrence) Str 4754; GK 5129; TDNT 7.701; TDNTA ; LN 55.4; 55.18 This word is most frequently used in the N.T. to described the Christians battle with the flesh and or the (Luke 3:14 soldiers; 1 Cor. 9:7 war; 2 Cor 10:3 war; 1 Tim 1:18 wage the good warfare; 2 Tim 2:4 warfare; James 4:1 war; 1 Peter 2:11 war) 7x
Fights (máchē) Str 3163; GK 3480; TDNT 4.527; TDNTA 573; LN 39.23 (2 Cor 7:5 conflicts; 2 Tim. 2:23 strife; Titus 3:9 strivings; James 4:1 fights) 4x
In the Septuagint O.T. this word is primarily used of physical combat; especially of a military kind (TDNTA). In the N.T. however this word (and it's word group) largely indicate serious conflicts and strife of a verbal nature (see John 6:52 "quarreled"; 2 Tim 2:23 "strife"; 2 Tim 2:24 "quarrel"; Titus 3:9 "strivings"; James 4:1 "fights"; James 4:2 "fight"), exceptions being in Acts 7:26 where it is rendered "fighting" to describe men engaged in physical conflict, and 2 Cor 7:5 where the TDNTA believes the Apostle Paul likely is using it there to describe the physical threats he frequently faced.
As well and unique in the N.T. is Acts 5:39 where "fighting" with God is counseled against by Gamaliel to the Sanhedrin counsel, who were wanting to kill the Apostles for their rebuking them for their rejecting and ultimately orchestrating the crucifixion death of the Lord Jesus Christ (see Acts 5:26-42). And so the word indicates to be at very sharp odds with another, even to the point of wanting to do physical harm (though context would indicate whether that level of intensity applies). Nonetheless all such fighting or quarrelling is contrary too healthy Christian living and our communities. Therefore inside of the house of faith we must all take care not to strive with each other over doubtful and non-essential things (2 Tim 2:23). Or when presenting the Gospel of peace not to be reduced to severe and bitter arguments with an opponent or "adversary", since no one is ever argued into the Kingdom of God (2 Tim 2:24). Same when discussing issues of Old Covenant Law that for us are already settled. We should not allow ourselves to be drawn into useless debates and needless strife with those who are contentious, speculative, or simply have rejected the grace of God for themselves (Titus 3:9). Finally this word is not used in the N.T. to describe a believers battles with the flesh, or our fighting the good fight of faith (1 Tim 6:12) or contending for the Gospel (Jude 5); or various other Spiritual warfare issues, for that see:
agon Str 73; GK 74; TDNT 1.135; TDNTA ; LN 39.29; 50.4 (Phil. 1:30; Col. 2:1; 1 Thess. 2:2; 1 Tim 6:12; 2 Tim 4:7; Heb 12:1) 6x
agonizomai Str 75; GK 76; TDNT 1.135; TDNTA 339; LN 50.1; 68.74; verb form of agon, (see Luke 13:24 "strive"; John 18:36 "fight"; 1 Cor 9:25 "competes"; Col 1:29 "striving"; Col 4:12 "laboring"; 1 Tim 6:12 "fight" 2x; 2 Tim 4:7 "fought") 7x
katagonizomai Str 2610 aorist verb form of agon Heb 11:33 "subdued"
antagonizomai Str 464, present tense verb of agon, Heb 12:4 "striving"
epagonizomai Str 1864, present tense verb of agon, Jude 3 "to contend"
athleo, vb. (Str 118) 2 Tim 2:5 "competes"
synatheleo vb. (Str 4866) Phil 1:27 "striving"; Phil 4:3 "labored"
athelesis (Str 119) Heb 10:32 struggle
Vs. 2 lust (epithymeō) vb., Str 1937; GK 2121; TDNT 3.168; TDNTA ; LN 25.12; 25.20
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