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Jam_4:8. In contrast to the last exhortation and promise is the exhortation ἐγγίσατε τῷ Θεῷ , united in a similar manner with a promise. Whilst the devil is to be kept at a distance by resistance, we are to draw nigh to God. “ ἐγγίζειν is not to be limited to prayer, but is to be understood generally of man’s turning to God” (Wiesinger). Comp. on ἐγγίζειν , Isa_29:13; Heb_7:19.
καὶ ἐγγιεῖ ὑμῖν ] corresponding to the preceding φεύξεται ἀφʼ ὑμῶν . Similar expressions in 2Ch_15:2; Isa_57:15; Zec_1:3.
But in order to draw nigh to God, conversion from the former nature is necessary; therefore καθαρίσατε χεῖρας … ἀγνίσατε καρδίας . The cleansing of the hands consists in withdrawing them from evil and in employing them in good works; the sanctification of the heart, in contending with impure desires, and in the cultivation of a holy disposition. The external and the internal must correspond; comp. Psa_24:4 : ἀθῶος χερσὶ καὶ καθαρὸς τῇ καρδίᾳ . Pott erroneously supposes the first expression to be a symbolical designation of μετάνοια , and denies its reference to the externa vitae integritas (Carpzov). The reason why James names the hands is not only because they are the principal organa operandi, but also because that he, with ἐγγίζειν τῷ Θεῷ , does not think exclusively on prayer; see 1Ti_2:8. On ἁγνίσατε καρδίας , comp. 1Pe_1:22; 1Jn_3:3.
ἁμαρτωλοὶ … δίψυχοι ] This address, designating the present condition of the addressed, shows the necessity of μετάνοια ; ἁμαρτωλοί , because instead of God, who chose them for His possession, they serve the lusts ( ἡδοναῖς , Jam_4:1) of the κόσμος , corresponding to μοιχαλίδες , Jam_4:4; δίψυχοι , because they would at the same time be Christians. De Wette’s explanation is too weak: ye undecided (between God and the world); Schneckenburger’s remark: hic sensu latiore sumendum quam, Jam_1:8, is incorrect, for διακρίνεσθαι there has its reason in the Christian giving his heart to the world instead of to God; see Test. Aser. III. p. 691: οἱ διπρόσωποι οὐ Θεῷ ἀλλὰ ταῖς ἐπιθυμίαις αὐτῶν δουλεύουσι .
Calvin correctly remarks: non duo hominum genera designat, sed eosdem vocat peccatores et duplices animo.[200]
[200] Kern: As James considers man in reference to the divine grace as the receiver, so, on the other hand, he takes into account the free self-activity of man as the condition by which a relation of unity of man with God takes place.