sinners
Sin.
sinned Sin, Summary: The literal meanings of the Heb. and (Greek - ἀλεκτοροφωνία sin," "sinner," etc)., disclose the true nature of sin in its manifold manifestations. Sin is transgression, an overstepping of the law, the divine boundary between good and evil Psalms 51:1 ; Luke 15:29 , iniquity, an act inherently wrong, whether expressly forbidden or not; error, a departure from right; Psalms 51:9 ; Romans 3:23 , missing the mark, a failure to meet the divine standard; trespass, the intrusion of self-will into the sphere of divine authority Ephesians 2:1 , lawlessness, or spiritual anarchy 1 Timothy 1:9 , unbelief, or an insult to the divine veracity John 16:9 .
Sin originated with Satan Isaiah 14:12-14 , entered the world through Adam Romans 5:12 , was, and is, universal, Christ alone excepted; Romans 3:23 ; 1 Peter 2:22 , incurs the penalties of spiritual and physical death; Genesis 2:17 ; Genesis 3:19 ; Ezekiel 18:4 ; Ezekiel 18:20 ; Romans 6:23 and has no remedy but in the sacrificial death of Christ; Hebrews 9:26 ; Acts 4:12 availed of by faith Acts 13:38 ; Acts 13:39 . Sin may be summarized as threefold: An act, the violation of, or want of obedience to the revealed will of God; a state, absence of righteousness; a nature, enmity toward God.
Verse Meaning
While resisting Satan on the one hand, we must also draw near to God on the other. When we do, He will draw near to us. To draw near to God we must go through a purification process reminiscent of what the priests in Israel underwent. We must wash our hands, symbolic of our outward actions, as well as our divided hearts, symbolic of our inner attitudes and motives. We clean them by confession and repentance. We must remove sin from our hands and duplicity from our hearts. Single-mindedness involves singleness of purpose, namely, living for the glory of God rather than for both God"s glory and our own selfish desires (cf. James 1:8). [source][source][source]
Context Summary
James 4:1-10 - "draw Nigh To God"
The Apostle returns to "the jealousy and faction" of the previous chapter, James 3:14, and says that these evils are traceable to lust, that is, to inordinate desire. The restless inward war is the prolific parent of failure in speech and act. If we would pray more and better, we should soon find the inner fires dying down.
In James 4:5, r.v., margin, we learn that God has placed His Spirit within us, and that He yearns for complete control over our hearts. He can best overcome inordinate desire and teach us how to pray. God wants more of us. His love is insatiable in its yearning for every room and cupboard of our inner life, and He is ever wishful to give more grace.
There are four conditions which we must fulfill, if God is to have full possession:
1.We must be subject to the will of God, James 4:7;
2.We must draw nigh to God, James 4:8;
3.We must cleanse our hands and purify our hearts, James 4:8;
4.We must humble ourselves in His sight, James 4:10.
Then God will fill the soul, the sluice gates of which are open to Him. [source]
Chapter Summary: James 4
1We are to strive against covetousness; 4intemperance; 5pride; 11detraction and rash judgment of others; 13and not to be boastful of our future plans
Greek Commentary for James 4:8
Draw nigh to God [εγγισατε τωι τεωι] First aorist active imperative of εγγιζω eggizō late verb from εγγυς eggus (near) as in Matthew 3:2. With dative case again of personal relation. The priests in the sanctuary drew nigh to God (Exodus 19:22), as we should now. [source]
Cleanse your hands [καταρισατε χειρας] First aorist active imperative of καταριζω katharizō to cleanse, from dirt in a ritual sense (Exodus 30:19-21; Mark 7:3,Mark 7:19). Here it is figurative, as in Isaiah 1:16; Psalm 24:4. If we always had clean (from sin) hands and hearts?Ye sinners (αμαρτωλοι hamartōloi). A sharp term to strike the conscience, “a reproach meant to startle and sting” (Ropes).Purify your hearts First aorist active imperative of αγνιζω hagnizō old verb from αγνος hagnos (James 3:17), ceremonially (Acts 21:24,Acts 21:26), but here morally as in 1 Peter 1:22; 1 John 3:3. Anarthrous use of καρδιας kardias as of χειρας cheiras (wash hands, purify hearts).Ye double-minded (διπσυχοι dipsuchoi). As in James 1:8. [source]
Ye sinners [αμαρτωλοι] A sharp term to strike the conscience, “a reproach meant to startle and sting” (Ropes). [source]
Purify your hearts [αγνισατε καρδιας] First aorist active imperative of αγνιζω hagnizō old verb from αγνος hagnos (James 3:17), ceremonially (Acts 21:24,Acts 21:26), but here morally as in 1 Peter 1:22; 1 John 3:3. Anarthrous use of καρδιας kardias as of χειρας cheiras (wash hands, purify hearts).Ye double-minded (διπσυχοι dipsuchoi). As in James 1:8. [source]
Purify [ἁγνίσατε] One of the three instances in the New Testament in which the word is not used of ceremonial purification. The others are 1 Peter 1:22; 1 John 3:3. [source]
Acts 21:24Purify thyself with them [αγνιστητι συν αυτοις] First aorist passive imperative of αγνιζω hagnizō old verb to purify, to make pure See the active voice in James 4:8; 1 Peter 1:22; 1 Jo 1 Peter 3:3. It is possible to see the full passive force here, “Be purified.” But a number of aorist passives in the Koiné{[28928]}š supplant the aorist middle forms and preserve the force of the middle (Robertson, Grammar, p. 819). That is possible here. Hence, “Purify thyself” is allowable. The word occurs in Numbers 6:1 for taking the Nazarite vow. The point is that Paul takes the vow with them. Note αγνισμου hagnismou in Acts 21:26. Be at charges for them (δαπανησον επ αυτοις dapanēson ep' autois). First aorist active imperative of old verb δαπαναω dapanaō to incur expense, expend. Spend (money) upon (επ ep') them. Ramsay (St. Paul the Traveller, etc., p. 310) argues that Paul had use of considerable money at this period, perhaps from his father‘s estate. The charges for five men would be considerable. “A poor man would not have been treated with the respect paid him at Caesarea, on the voyage, and at Rome” (Furneaux). That they may shave their heads Note την κεπαλην tēn kephalēn the head (singular). Future middle indicative of χυραω xuraō late form for the old χυρεω xureō to shave, middle to shave oneself or (causative) to get oneself shaved. This use of ινα hina with the future indicative is like the classic οπως hopōs with the future indicative and is common in the N.T. as in the Koiné{[28928]}š (Robertson, Grammar, p. 984). And all shall know (και γνωσονται kai gnōsontai). This future middle indicative of γινωσκω ginōskō (cf. ακουσονται akousontai in Acts 21:22) may be independent of ινα hina or dependent on it like χυρησονται xurēsontai though some MSS. (H L P) have γνωσιν gnōsin (second aorist subjunctive, clearly dependent on ινα hina). Of which Genitive plural of the relative α ha (accusative) object of the perfect passive verb κατηχηνται katēchēntai (cf. Acts 21:21 κατηχητησαν katēchēthēsan) attracted into the case of the omitted antecedent τουτων toutōn The instruction still in effect. But that thou thyself walkest orderly (αλλα στοιχεις και αυτος alla stoicheis kai autos). Στοιχεις Stoicheis is an old verb to go in a row (from στοιχος stoichos row, rank, series), to walk in a line or by rule. In the N.T. only here and Galatians 5:25; Romans 4:12; Philemon 3:16. The rule is the law and Paul was not a sidestepper. The idea of the verb is made plain by the participle πυλασσων τον νομον phulassōn ton nomon (keeping or observing the law). [source]
James 1:8Double-minded [δίψυχος] Peculiar to James, here and James 4:8. Not deceitful, but dubious and undecided. [source]
James 1:8Double-minded [διπσυχος] First appearance of this compound known and in N.T. only here and James 4:8. Apparently coined by James, but copied often in early Christian writings and so an argument for the early date of James‘ Epistle (Moulton and Milligan‘s Vocabulary). From δις dis twice and πσυχη psuchē soul, double-souled, double-minded, Bunyan‘s “Mr. Facing-both-ways.” Cf. the rebuke to Peter Late double compound (alpha privative and καταστατος katastatos verbal from κατιστημι kathistēmi), in lxx once (Isa 54:11) and in Polybius, in N.T. only here and James 3:8. It means unsteady, fickle, staggering, reeling like a drunken man. Surely to James such “doubt” is no mark of intellectuality. [source]
James 2:4Judges with evil thoughts [κριται διαλογισμων πονηρων] Descriptive genitive as in James 1:25. Διαλογισμος Dialogismos is an old word for reasoning (Romans 1:21). Reasoning is not necessarily evil, but see Matthew 15:19 (πονηροι ponēroi) and Mark 7:21 (κακοι kakoi) for evil reasonings, and 1 Timothy 2:8 without an adjective. See James 1:8; James 4:8 for διπσυχος dipsuchos They are guilty of partiality (a divided mind) as between the two strangers. [source]
James 5:8Stablish [στηριχατε] First aorist active imperative of στηριζω stērizō old verb, (from στηριγχ stērigx a support) to make stable, as in Luke 22:32; 1 Thessalonians 3:13.Is at hand (ηγγικεν ēggiken). Present perfect active indicative of εγγιζω eggizō common verb, to draw near (from εγγυς eggus), in James 4:8, for drawing near. Same form used by John in his preaching (Matthew 3:2). In 1 Peter 4:7 the same word appears to have an eschatological sense as apparently here. How “near” or “nigh” did James mean? Clearly, it could only be a hope, for Jesus had distinctly said that no one knew when he would return. [source]
James 5:8Is at hand [ηγγικεν] Present perfect active indicative of εγγιζω eggizō common verb, to draw near (from εγγυς eggus), in James 4:8, for drawing near. Same form used by John in his preaching (Matthew 3:2). In 1 Peter 4:7 the same word appears to have an eschatological sense as apparently here. How “near” or “nigh” did James mean? Clearly, it could only be a hope, for Jesus had distinctly said that no one knew when he would return. [source]
1 Peter 1:22Seeing ye have purified [ηγνικοτες] Perfect active participle of αγνιζω hagnizō old verb from αγνος hagnos (pure), here with πσυχας psuchas (souls), with καρδιας kardias (hearts) in James 4:8 as in 1 John 3:3 of moral cleansing also. See the ceremonial sense of the word as in lxx in John 11:55; Acts 21:24,Acts 21:26; Acts 24:18. [source]
1 John 3:3Purifieth himself [ἁγνίζει ἑαυτόν] On the verb, see on 1 Peter 1:22; see on James 4:8. In the Septuagint used only of ceremonial purification, and so four out of the seven instances in which it occurs in the New Testament (John 11:55; Acts 21:24,Acts 21:26; Acts 24:18). In the remaining cases, of purifying the heart and the soul (James 4:8; 1 Peter 1:22). The kindred adjective ἁγνός purehas a moral signification in every case, as has the noun ἁγότης pureness(only 2 Corinthians 6:6). Ἁγνισμός purification(only Acts 21:26), ceremonial. [source]
1 John 3:3Purifieth himself [αγνιζει εαυτον] Present active indicative of αγνιζω hagnizō old verb, from αγνος hagnos (pure from contamination), used of ceremonial purifications (John 11:55; Acts 21:24,Acts 21:26 as in Exodus 19:10) and then of personal internal cleansing of heart (James 4:8), soul (1 Peter 1:22), self (here). Cf. Philemon 2:12. the work of both God and man.As he is pure (κατως εκεινος αγνος εστιν kathōs ekeinos hagnos estin). As in 1 John 2:6; 1 John 3:9 εκεινος ekeinos (emphatic demonstrative) refers to Christ. Christ can be termed αγνος hagnos “in virtue of the perfection of his humanity” (Westcott). Our destiny is to be conformed to the image of God in Christ (Romans 8:29). [source]
Greek Commentary for James 4:8
First aorist active imperative of εγγιζω eggizō late verb from εγγυς eggus (near) as in Matthew 3:2. With dative case again of personal relation. The priests in the sanctuary drew nigh to God (Exodus 19:22), as we should now. [source]
First aorist active imperative of καταριζω katharizō to cleanse, from dirt in a ritual sense (Exodus 30:19-21; Mark 7:3, Mark 7:19). Here it is figurative, as in Isaiah 1:16; Psalm 24:4. If we always had clean (from sin) hands and hearts?Ye sinners (αμαρτωλοι hamartōloi). A sharp term to strike the conscience, “a reproach meant to startle and sting” (Ropes).Purify your hearts First aorist active imperative of αγνιζω hagnizō old verb from αγνος hagnos (James 3:17), ceremonially (Acts 21:24, Acts 21:26), but here morally as in 1 Peter 1:22; 1 John 3:3. Anarthrous use of καρδιας kardias as of χειρας cheiras (wash hands, purify hearts).Ye double-minded (διπσυχοι dipsuchoi). As in James 1:8. [source]
A sharp term to strike the conscience, “a reproach meant to startle and sting” (Ropes). [source]
First aorist active imperative of αγνιζω hagnizō old verb from αγνος hagnos (James 3:17), ceremonially (Acts 21:24, Acts 21:26), but here morally as in 1 Peter 1:22; 1 John 3:3. Anarthrous use of καρδιας kardias as of χειρας cheiras (wash hands, purify hearts).Ye double-minded (διπσυχοι dipsuchoi). As in James 1:8. [source]
As in James 1:8. [source]
One of the three instances in the New Testament in which the word is not used of ceremonial purification. The others are 1 Peter 1:22; 1 John 3:3. [source]
Compare James 1:8. [source]
Reverse Greek Commentary Search for James 4:8
See on 1 Peter 1:22; and James 4:8. [source]
First aorist passive imperative of αγνιζω hagnizō old verb to purify, to make pure See the active voice in James 4:8; 1 Peter 1:22; 1 Jo 1 Peter 3:3. It is possible to see the full passive force here, “Be purified.” But a number of aorist passives in the Koiné{[28928]}š supplant the aorist middle forms and preserve the force of the middle (Robertson, Grammar, p. 819). That is possible here. Hence, “Purify thyself” is allowable. The word occurs in Numbers 6:1 for taking the Nazarite vow. The point is that Paul takes the vow with them. Note αγνισμου hagnismou in Acts 21:26. Be at charges for them (δαπανησον επ αυτοις dapanēson ep' autois). First aorist active imperative of old verb δαπαναω dapanaō to incur expense, expend. Spend (money) upon (επ ep') them. Ramsay (St. Paul the Traveller, etc., p. 310) argues that Paul had use of considerable money at this period, perhaps from his father‘s estate. The charges for five men would be considerable. “A poor man would not have been treated with the respect paid him at Caesarea, on the voyage, and at Rome” (Furneaux). That they may shave their heads Note την κεπαλην tēn kephalēn the head (singular). Future middle indicative of χυραω xuraō late form for the old χυρεω xureō to shave, middle to shave oneself or (causative) to get oneself shaved. This use of ινα hina with the future indicative is like the classic οπως hopōs with the future indicative and is common in the N.T. as in the Koiné{[28928]}š (Robertson, Grammar, p. 984). And all shall know (και γνωσονται kai gnōsontai). This future middle indicative of γινωσκω ginōskō (cf. ακουσονται akousontai in Acts 21:22) may be independent of ινα hina or dependent on it like χυρησονται xurēsontai though some MSS. (H L P) have γνωσιν gnōsin (second aorist subjunctive, clearly dependent on ινα hina). Of which Genitive plural of the relative α ha (accusative) object of the perfect passive verb κατηχηνται katēchēntai (cf. Acts 21:21 κατηχητησαν katēchēthēsan) attracted into the case of the omitted antecedent τουτων toutōn The instruction still in effect. But that thou thyself walkest orderly (αλλα στοιχεις και αυτος alla stoicheis kai autos). Στοιχεις Stoicheis is an old verb to go in a row (from στοιχος stoichos row, rank, series), to walk in a line or by rule. In the N.T. only here and Galatians 5:25; Romans 4:12; Philemon 3:16. The rule is the law and Paul was not a sidestepper. The idea of the verb is made plain by the participle πυλασσων τον νομον phulassōn ton nomon (keeping or observing the law). [source]
Only here and 1 Timothy 5:2. Ἁγνός pure 1 Timothy 5:22; Titus 2:5. In Paul, 2 Corinthians 8:11; 2 Corinthians 11:2; Philemon 4:8. Also in James, Peter, and 1John. Ἁγνότης purity 2 Corinthians 6:6; 2 Corinthians 11:3. olxx, oClass. Ἁγνός always with a moral sense; not limited to sins of the flesh, but covering purity in motives as well as in acts. In 1 John 3:3, of Christ. In 2 Corinthians 11:2, of virgin purity. In James 3:17, as a characteristic of heavenly wisdom. Ἁγνῶς purely(Philemon 1:17), of preaching the gospel with unmixed motives. The verb ἁγνίζειν topurify, which in lxx is used only of ceremonial purification, has that meaning in four of the seven instances in N.T. (John 11:55; Acts 21:24, Acts 21:26; Acts 24:18). In the others (James 4:8; 1 Peter 1:22; 1 John 3:3) it is used of purifying the heart and soul. [source]
The verb oP., and in this sense only in Hebrews and 1 Peter 2:4. See a peculiar usage in 1 Timothy 6:3. Comp. ἐγγίζειν todraw near, James 4:8; Hebrews 7:19. [source]
Peculiar to James, here and James 4:8. Not deceitful, but dubious and undecided. [source]
First appearance of this compound known and in N.T. only here and James 4:8. Apparently coined by James, but copied often in early Christian writings and so an argument for the early date of James‘ Epistle (Moulton and Milligan‘s Vocabulary). From δις dis twice and πσυχη psuchē soul, double-souled, double-minded, Bunyan‘s “Mr. Facing-both-ways.” Cf. the rebuke to Peter Late double compound (alpha privative and καταστατος katastatos verbal from κατιστημι kathistēmi), in lxx once (Isa 54:11) and in Polybius, in N.T. only here and James 3:8. It means unsteady, fickle, staggering, reeling like a drunken man. Surely to James such “doubt” is no mark of intellectuality. [source]
Descriptive genitive as in James 1:25. Διαλογισμος Dialogismos is an old word for reasoning (Romans 1:21). Reasoning is not necessarily evil, but see Matthew 15:19 (πονηροι ponēroi) and Mark 7:21 (κακοι kakoi) for evil reasonings, and 1 Timothy 2:8 without an adjective. See James 1:8; James 4:8 for διπσυχος dipsuchos They are guilty of partiality (a divided mind) as between the two strangers. [source]
First aorist active imperative of στηριζω stērizō old verb, (from στηριγχ stērigx a support) to make stable, as in Luke 22:32; 1 Thessalonians 3:13.Is at hand (ηγγικεν ēggiken). Present perfect active indicative of εγγιζω eggizō common verb, to draw near (from εγγυς eggus), in James 4:8, for drawing near. Same form used by John in his preaching (Matthew 3:2). In 1 Peter 4:7 the same word appears to have an eschatological sense as apparently here. How “near” or “nigh” did James mean? Clearly, it could only be a hope, for Jesus had distinctly said that no one knew when he would return. [source]
Present perfect active indicative of εγγιζω eggizō common verb, to draw near (from εγγυς eggus), in James 4:8, for drawing near. Same form used by John in his preaching (Matthew 3:2). In 1 Peter 4:7 the same word appears to have an eschatological sense as apparently here. How “near” or “nigh” did James mean? Clearly, it could only be a hope, for Jesus had distinctly said that no one knew when he would return. [source]
The Septuagint translation of the Old-Testament technical term for the purification of the people and priests (1 Chronicles 15:12; 1 Samuel 16:5). Also, of the separation from wine and strong drink by the Nazarite (Numbers href="/desk/?q=nu+6:2-6&sr=1">Numbers 6:2-6). In this ceremonial sense, John 11:55; Acts 21:24, Acts 21:26; Acts 24:18. In the moral sense, as here, James 4:8; 1 John 3:3. Compare καθαρίσας , purifying, Acts 15:9. [source]
Perfect active participle of αγνιζω hagnizō old verb from αγνος hagnos (pure), here with πσυχας psuchas (souls), with καρδιας kardias (hearts) in James 4:8 as in 1 John 3:3 of moral cleansing also. See the ceremonial sense of the word as in lxx in John 11:55; Acts 21:24, Acts 21:26; Acts 24:18. [source]
On the verb, see on 1 Peter 1:22; see on James 4:8. In the Septuagint used only of ceremonial purification, and so four out of the seven instances in which it occurs in the New Testament (John 11:55; Acts 21:24, Acts 21:26; Acts 24:18). In the remaining cases, of purifying the heart and the soul (James 4:8; 1 Peter 1:22). The kindred adjective ἁγνός purehas a moral signification in every case, as has the noun ἁγότης pureness(only 2 Corinthians 6:6). Ἁγνισμός purification(only Acts 21:26), ceremonial. [source]
Present active indicative of αγνιζω hagnizō old verb, from αγνος hagnos (pure from contamination), used of ceremonial purifications (John 11:55; Acts 21:24, Acts 21:26 as in Exodus 19:10) and then of personal internal cleansing of heart (James 4:8), soul (1 Peter 1:22), self (here). Cf. Philemon 2:12. the work of both God and man.As he is pure (κατως εκεινος αγνος εστιν kathōs ekeinos hagnos estin). As in 1 John 2:6; 1 John 3:9 εκεινος ekeinos (emphatic demonstrative) refers to Christ. Christ can be termed αγνος hagnos “in virtue of the perfection of his humanity” (Westcott). Our destiny is to be conformed to the image of God in Christ (Romans 8:29). [source]