TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers James 4:1–10. His two-level outline is real structure in the source text, so it is rendered as structure.
The former chapter speaks of envying one another, as the great spring of strifes and contentions; this chapter speaks of a lust after worldly things, and a setting too great a value upon worldly pleasures and friendships, as that which carried their divisions to a shameful height.
I.The apostle here reproves the Jewish Christians for their wars, and for their lusts as the cause of them:
Whence come wars and fightings among you? Come they not hence, even of your lusts that war in your members, Jam 4:1. The Jews were a very seditious people, and had therefore frequent wars with the Romans; and they were a very quarrelsome divided people, often fighting among themselves; and many of those corrupt Christians against whose errors and vices this epistle was written seem to have fallen in with the common quarrels. Hereupon, our apostle informs them that the origin of their wars and fightings was not (as they pretended) a true zeal for their country, and for the honour of God, but that their prevailing lusts were the cause of all. Observe hence, What is sheltered and shrouded under a specious pretence of zeal for God and religion often comes from men's pride, malice, covetousness, ambition, and revenge. The Jews had many struggles with the Roman power before they ere entirely destroyed. They often unnecessarily embroiled themselves, and then fell into parties and factions about the different methods of managing their wars with their common enemies; and hence it came to pass that, when their cause might be supposed good, yet their engaging in it and their management of it came from a bad principle. Their worldly and fleshly lusts raised and managed their wars and fightings; but one would think here is enough said to subdue those lusts; for,
1.They make a war within as well as fightings without. Impetuous passions and desires first war in their members, and then raise feuds in their nation. There is war between conscience and corruption, and there is war also between one corruption and another, and from these contentions in themselves arose their quarrels with each other. Apply this to private cases, and may we not then say of fightings and strifes among relations and neighbours they come from those lusts which war in the members? From lust of power and dominion, lust of pleasure, or lust of riches, from some one or more of these lusts arise all the broils and contentions that are in the world; and, since all wars and fightings come from the corruptions of our own hearts, it is therefore the right method for the cure of contention to lay the axe to the root, and mortify those lusts that war in the members.
2.It should kill these lusts to think of their disappointment: "You lust, and have not; you kill, and desire to have, and cannot obtain, Jam 4:2. You covet great things for yourselves, and you think to obtain them by your victories over the Romans or by suppressing this and the other party among yourselves. You think you shall secure great pleasures and happiness to yourselves, by overthrowing every thing which thwarts your eager wishes; but, alas! you are losing your labour and your blood, while you kill one another with such views as these." Inordinate desires are either totally disappointed, or they are not to be appeased and satisfied by obtaining the things desired. The words here rendered cannot obtain signify cannot gain the happiness sought after. Note hence, Worldly and fleshly lusts are the distemper which will not allow of contentment or satisfaction in the mind.
3.Sinful desires and affections generally exclude prayer, and the working of our desires towards God: "You fight and war, yet you have not, because you ask not. You fight, and do not succeed, because you do not pray you do not consult God in your undertakings, whether he will allow of them or not; and you do not commit your way to him, and make known your requests to him, but follow your own corrupt views and inclinations: therefore you meet with continual disappointments;" or else. 4. "Your lusts spoil your prayers, and make them an abomination to God, whenever you put them up to him, v. 3. You ask, and receive not, because you ask amiss, that you may consume it upon your lusts." As if it had been said, "Though perhaps you may sometimes pray for success against your enemies, yet it is not your aim to improve the advantages you gain, so as to promote true piety and religion either in yourselves or others; but pride, vanity, luxury, and sensuality, are what you would serve by your successes, and by your very prayers. You want to live in great power and plenty, in voluptuousness and a sensual prosperity; and thus you disgrace devotion and dishonour God by such gross and base ends; and therefore your prayers are rejected." Let us learn hence, in the management of all our worldly affairs, and in our prayers to God for success in them, to see that our ends be right. When men follow their worldly business (suppose them tradesmen or husbandmen), and ask of God prosperity, but do not receive what they ask for, it is because they ask with wrong aims and intentions. They ask God to give them success in their callings or undertakings; not that they may glorify their heavenly Father and do good with what they have, but that they may consume it upon their lusts - that they may be enabled to eat better meat, and drink better drink, and wear better clothes, and so gratify their pride, vanity, and voluptuousness. But, if we thus seek the things of this world, it is just in God to deny them; whereas, if we seek any thing that we may serve God with it, we may expect he will either give us what we seek or give us hearts to be content without it, and give opportunities of serving and glorifying him some other way. Let us remember this, that when we speed not in our prayers it is because we ask amiss; either we do not ask for right ends or not in a right manner, not with faith or not with fervency: unbelieving and cold desires beg denials; and this we may be sure of, that, when our prayers are rather the language of our lusts than of our graces, they will return empty.
II.We have fair warning to avoid all criminal friendships with this world:
You adulterers and adulteresses, know you not that the friendship of the world is enmity with God? Jam 4:4. Worldly people are here called adulterers and adulteresses, because of their perfidiousness of God, while they give their best affections to the world. Covetousness is elsewhere called idolatry, and it is here called adultery; it is a forsaking of him to whom we are devoted and espoused, to cleave to other things; there is this brand put upon worldly-mindedness - that it is enmity to God. A man may have a competent portion of the good things of this life, and yet may keep himself in the love of God; but he who sets his heart upon the world, who places his happiness in it, and will conform himself to it, and do any thing rather than lose its friendship, he is an enemy to God; it is constructive treason and rebellion against God to set the world upon his throne in our hearts. Whosoever therefore is the friend of the world is the enemy of God. He who will act upon this principle, to keep the smiles of the world, and to have its continual friendship, cannot but show himself, in spirit, and in his actions too, an enemy to God. You cannot serve God and mammon, Mat 6:24. Hence arise wars and fightings, even from this adulterous idolatrous love of the world, and serving of it; for what peace can there be among men, so long as there is enmity towards God? or who can fight against God, and prosper? "Think seriously with yourselves what the spirit of the world is, and you will find that you cannot suit yourselves to it as friends, but it must occasion your being envious, and full of evil inclinations, as the generality of the world are. Do you think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy?" Jam 4:5. The account given in the holy scriptures of the hearts of men by nature is that their imagination is evil, only evil, and that continually, Gen 6:5. Natural corruption principally shows itself by envying, and there is a continual propensity to this. The spirit which naturally dwells in man is always producing one evil imagination or another, always emulating such as we see and converse with and seeking those things which are possessed and enjoyed by them. Now this way of the world, affecting pomp and pleasure, and falling into strifes and quarrels for the sake of these things, is the certain consequence of being friends to the world; for there is no friendship without a oneness of spirit, and therefore Christians, to avoid contentions, must avoid the friendship of the world, and must show that they are actuated by nobler principles and that a nobler spirit dwells in them; for, if we belong to God, he gives more grace than to live and act as the generality of the world do. The spirit of the world teaches men to be churls; God teaches them to be bountiful. The spirit of the world teaches us to lay up, or lay out, for ourselves, and according to our own fancies; God teaches us to be willing to communicate to the necessities and to the comfort of others, and so as to do good to all about us, according to our ability. The grace of God is contrary to the spirit of the world, and therefore the friendship of the world is to be avoided, if we pretend to be friends of God yea, the grace of God will correct and cure the spirit that naturally dwells in us; where he giveth grace, he giveth another spirit than that of the world.
III.We are taught to observe the difference God makes between pride and humility.
God resisteth the proud, but giveth grace unto the humble, Jam 4:6. This is represented as the language of scripture in the Old Testament; for so it is declared in the book of Psalms that God will save the afflicted people (if their spirits be suited to their condition), but will bring down high looks (Psa 18:27); and in the book of Proverbs it is said, He scorneth the scorners, and giveth grace unto the lowly, Pro 3:34. Two things are here to be observed: - 1. The disgrace cast upon the proud: God resists them; the original word, antitassetai, signifies, God's setting himself as in battle array against them; and can there be a greater disgrace than for God to proclaim a man a rebel, an enemy, a traitor to his crown and dignity, and to proceed against him as such? The proud resists God; in his understanding he resists the truths of God; in his will he resists the truths of God; in his will he resists the laws of God; in his passions he resists the providence of God; and therefore no wonder that God sets himself against the proud. Let proud spirits hear this and tremble - God resists them. Who can describe the wretched state of those who make God their enemy? He will certainly fill with same (sooner or later) the faces of such as have filled their hearts with pride. We should therefore resist pride in our hearts, if we would not have God to resist us. 2. The honour and help God gives to the humble. Grace, as opposed to disgrace, is honour; this God gives to the humble; and, where God gives grace to be humble, there he will give all other graces, and, as in the beginning of this sixth verse, he will give more grace. Wherever God gives true grace, he will give more; for to him that hath, and useth what he hath aright, more shall be given. He will especially give more grace to the humble, because they see their need of it, will pray for it and be thankful for it; and such shall have it. For this reason,
IV.We are taught to submit ourselves entirely to God:
Submit yourselves therefore to God. Resist the devil, and he will flee from you, Jam 4:7. Christians should forsake the friendship of the world, and watch against that envy and pride which they see prevailing in natural men, and should by grace learn to glory in their submissions to God. "Submit yourselves to him as subjects to their prince, in duty, and as one friend to another, in love and interest. Submit your understandings to the truths of God; submit your wills to the will of God, the will of his precept, the will of his providence." We are subjects, and as such must be submissive; not only through fear, but through love; not only for wrath, but also for conscience' sake. "Submit yourselves to God, as considering how many ways you are bound to this, and as considering what advantage you will gain by it; for God will not hurt you by his dominion over you, but will do you good." Now, as this subjection and submission to God are what the devil most industriously strives to hinder, so we ought with great care and steadiness to resist his suggestions. If he would represent a tame yielding to the will and providence of God as what will bring calamities, and expose to contempt and misery, we must resist these suggestions of fear. If he would represent submission to God as a hindrance to our outward ease, or worldly preferments, we must resist these suggestions of pride and sloth. If he would tempt us to lay any of our miseries, and crosses, and afflictions, to the charge of Providence, so that we might avoid them by following his directions instead of God's, we must resist these provocations to anger, not fretting ourselves in any wise to do evil. "Let not the devil, in these or the like attempts, prevail upon you; but resist him and he will flee from you." If we basely yield to temptations, the devil will continually follow us; but if we put on the whole armour of God, and stand it out against him, he will be gone from us. Resolution shuts and bolts the door against temptation.
V.We are directed how to act towards God, in our becoming submissive to him, Jam 4:8-10.
1. Draw nigh to God. The heart that has rebelled must be brought to the foot of God; the spirit that was distant and estranged from a life of communion and converse with God must become acquainted with him: "Draw nigh to God, in his worship and institutions, and in every duty he requires of you." 2. Cleanse your hands. He who comes unto God must have clean hands. Paul therefore directs to lift up holy hands without wrath and doubting (Ti1 2:8), hands free from blood, and bribes, and every thing that is unjust or cruel, and free from every defilement of sin: he is not subject to God who is a servant of sin. The hands must be cleansed by faith, repentance, and reformation, or it will be in vain for us to draw nigh to God in prayer, or in any of the exercises of devotion. 3. The hearts of the double-minded must be purified. Those who halt between God and the world are here meant by the double-minded. To purify the heart is to be sincere, and to act upon this single aim and principle, rather to please God than to seek after any thing in this world: hypocrisy is heart-impurity; but those who submit themselves to God aright will purify their hearts as well as cleanse their hands. 4. Be afflicted, and mourn, and weep. "What afflictions God sends take them as he would have you, and by duly sensible of them. Be afflicted when afflictions are sent upon you, and do not despise them; or be afflicted in your sympathies with those who are so, and in laying to heart the calamities of the church of God. Mourn and weep for your own sins and the sins of others; times of contention and division are times to mourn in, and the sins that occasion wars and fightings should be mourned for. Let your laughter be turned to mourning and your joy to heaviness." This may be taken either as a prediction of sorrow or a prescription of seriousness. Let men think to set grief at defiance, yet God can bring it upon them; none laugh so heartily but he can turn their laughter into mourning; and this the unconcerned Christians James wrote to are threatened should be their case. They are therefore directed, before things come to the worst, to lay aside their vain mirth and their sensual pleasures, that they might indulge godly sorrow and penitential tears. 5. "Humble yourselves in the sight of the Lord. Let the inward acts of the would be suitable to all those outward expressions of grief, affliction, and sorrow, before mentioned." Humility of spirit is here required, as in the sight of him who looks principally at the spirits of men. "Let there be a thorough humiliation in bewailing every thing that is evil; let there be great humility in doing that which is good: Humble yourselves."
VI.We have great encouragement to act thus towards God:
He will draw nigh to those that draw nigh to him (Jam 4:8), and he will lift up those who humble themselves in his sight, Jam 4:10. Those that draw nigh to God in a way of duty shall find God drawing nigh to them in a way of mercy. Draw nigh to him in faith, and trust, and obedience, and he will draw nigh to you for your deliverance. If there be not a close communion between God and us, it is our fault, and not his. He shall lift up the humble. Thus much our Lord himself declared, He that shall humble himself shall be exalted, Mat 23:12. If we be truly penitent and humble under the marks of God's displeasure, we shall in a little time know the advantages of his favour; he will lift us up out of trouble, or he will lift us up in our spirits and comforts under trouble; he will lift us up to honour and safety in the world, or he will lift us up in our way to heaven, so as to raise our hearts and affections above the world. God will revive the spirit of the humble (Isa 57:15), He will hear the desire of the humble (Psa 10:17), and he will at last life them up to glory. Before honour is humility. The highest honour in heaven will be the reward of the greatest humility on earth.
Historical interpretation
Fifteen Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
A brother came to Poemen and said to him, ‘Many thoughts come into my mind and put me in danger.’ He sent him out into the open air, and said, ‘Open your lungs and do not breathe.’ He replied, ‘I can’t do that.’ Then he said to him: ‘Just as you can’t stop air coming into your lungs, so you can’t stop thoughts coming into your mind. Your part is to resist them.’
A brother felt hungry at dawn, and struggled not to eat till nine o’clock. When nine o’clock came, he made himself wait till noon. At noon he dipped his bread and sat down to eat, but then got up again, saying, ‘I will wait till three.’ At three o’clock he prayed, and saw the devil’s work going out of him like smoke; and his hunger ceased.
A hermit said, ‘If anyone says “Forgive me”, and humbles himself, he burns up the demons that tempt him.’
Let us fight as hard as we can, with the Lord’s help, against that most harsh captivity of the soul [which is the devil’s ability to divert our thoughts away from spiritual concerns].
If death came into the world by the malice of the devil, and Christ dwells in the inner man according to the Scriptures, this is the reason why he dwells in us, that he might destroy the death which has come upon us through the devil’s cunning. And not only this, but that he might give us more grace as well. For he said: “I have come that they might have life, and have it more abundantly.”
Be subject therefore to God, but resist the Devil, and he will flee from you. Approach God, and he will approach you. Cleanse your hands, you sinners: and purify your hearts, you double minded. Be miserable, and mourn, and weep: let your laughter be turned into mourning: and joy, into sorrow. Be humbled in the sight of our Lord, and he will exalt you.
"purify your hearts, you double minded." 'Double of mind' refers to those who do not wish to live in a certain way but are driven and carried away by the wickedness of men. For they do not dwell in the house under the Lord in one way. Moreover, that the soul is also called life will be sufficiently taught to us in Job. "Skin for skin, all that a man has will he give as a ransom for his life." (Job 2:4)
The more a man was in the Devil's power, the less he would be aware of it, on the principle that a man is still fairly sober as long as he knows he's drunk. It is the people who are fully awake and trying hard to be good who would be most aware of the Devil. It is when you start arming against Hitler that you first realize your country is full of Nazi agents. Of course, they don't want you to believe in the Devil. If devils exist, their first aim is to give you an anesthetic—to put you off your guard. Only if that fails, do you become aware of them.
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Summary
James 4:7 is a foundational call to spiritual discipline, offering a clear pathway to victory over spiritual opposition. It presents a dual command: first, to humbly align oneself with God's will and authority, and second, to actively stand against the forces of evil. This two-fold instruction is accompanied by a powerful promise that when believers adopt this posture of submission and resistance, the devil, who constantly seeks to devour, will be compelled to retreat. The verse underscores that true spiritual strength and triumph are found not in human might, but in a steadfast reliance on divine grace and a firm rejection of worldly and demonic influences.
Context
Literary Context
James 4:7 stands as a pivotal turning point within James's broader discussion on the root causes of conflict and worldliness among believers. Immediately preceding this verse, James has sharply rebuked the community for their covetousness, quarrels, and spiritual adultery, declaring that "friendship with the world is enmity with God" James 4:4. He then asserts God's jealous desire for His Spirit within believers and, crucially, states, "God resisteth the proud, but giveth grace unto the humble" James 4:6. The "therefore" (G3767, oûn) in verse 7 directly links the call to "submit yourselves to God" to this preceding principle of humility and divine grace, establishing submission as the necessary prerequisite for receiving God's grace and effectively resisting evil.
Historical & Cultural Context
The early Christian communities, including those to whom James wrote, faced significant internal and external pressures. Internally, there was a struggle with worldly desires, pride, and disunity, evident in the conflicts James addresses. Externally, believers lived in a pagan society rife with various forms of idolatry, moral corruption, and spiritual forces that sought to undermine their faith. The concept of "the devil" (G1228, diábolos) as an active, malevolent spiritual entity was deeply ingrained in both Jewish and early Christian thought, drawing from Old Testament narratives and intertestamental literature. The call to "resist" (G436, anthístēmi) would have resonated with their understanding of spiritual warfare, where believers were not passive victims but active participants, empowered by God.
Key Themes
This verse powerfully contributes to several key themes prevalent in the Epistle of James. It highlights the theme of Humility and Dependence on God, echoing James 4:6 and emphasizing that true spiritual power flows from a humble posture before God rather than self-reliance. It also develops the theme of Spiritual Warfare, acknowledging the reality of a personal adversary, the devil, and providing a clear strategy for engaging with him. Furthermore, it reinforces the theme of Practical Faith, demonstrating that genuine faith is not merely intellectual assent but actively manifests in submission to God and courageous resistance to evil, leading to tangible spiritual victory, as promised by the phrase "he will flee from you."
Exposition and Analysis
Key Word Analysis
Meaning "to subordinate; reflexively, to obey." This is a military term, implying a voluntary act of placing oneself under the authority of another, like soldiers under a commander. It denotes a conscious, active choice to align one's will, desires, and actions with God's, reflecting humility, trust, and discipline. It is not passive resignation but an active yielding to divine order.
Meaning "to stand against, i.e. oppose." This word conveys a firm, active, and unwavering opposition. It's not about merely enduring temptation but about taking a proactive, confrontational stance against the devil's schemes and influences. It implies a refusal to yield, compromise, or be swayed by evil.
Meaning "a traducer; specially, Satan." This term identifies the specific adversary believers are to resist. It literally means "slanderer" or "accuser," highlighting his primary tactics of deception, accusation, and division. Recognizing him as "the devil" underscores the personal, malevolent nature of the spiritual enemy.
Verse Breakdown
"Submit yourselves therefore to God."
This is the foundational command, presented as an imperative. The "therefore" (G3767, oûn) links it directly to the preceding truth that God gives grace to the humble. It calls for a deliberate, active, and comprehensive yielding of one's entire being—will, thoughts, desires, and actions—to the supreme authority, wisdom, and loving purposes of God. This submission is the prerequisite for spiritual strength and victory.
"Resist the devil,"
Following submission to God, this is the second imperative command. It implies that once one is aligned with God, they are empowered to actively oppose the devil. This resistance is not a passive endurance but a firm, unyielding stand against his temptations, lies, and destructive influences. It acknowledges the reality of spiritual warfare and the need for vigilance and a proactive stance against evil.
"and he will flee from you."
This is the divine promise, the assured outcome of obeying the preceding two commands. The phrase "he will flee" (G5343, pheúgō) signifies a rapid and decisive retreat. It assures believers that the devil's power is limited and that he cannot withstand the combined force of a believer submitted to God and actively resisting his schemes. This promise underscores God's sovereignty and the effectiveness of spiritual discipline when pursued in faith.
Literary Devices
James 4:7 masterfully employs several literary devices to convey its powerful message. The verse is structured as a Chiasm or Parallelism (A-B-B'-A'): "Submit yourselves to God" (A), "Resist the devil" (B), "and he will flee" (B'), "from you" (A'). While not a perfect chiasm, the structure emphasizes the cause-and-effect relationship, where an action towards God (A) enables an action against the devil (B), leading to a promised outcome (B') that benefits the believer (A'). The primary verbs "submit" and "resist" are in the Imperative Mood, highlighting them as direct commands requiring immediate and decisive action from the reader. The phrase "he will flee from you" serves as a powerful Promise, offering assurance and motivation for obedience. Finally, the devil is presented as a personal, active entity, almost with Personification, capable of fleeing, which underscores the reality of spiritual warfare and the tangible impact of the believer's actions.
Theological and Thematic Connections
James 4:7 encapsulates a profound theological truth: our posture towards God directly determines our effectiveness against evil. It teaches that spiritual victory is not achieved through self-effort or human strength, but through a humble, active surrender to God's authority, which then empowers us to successfully repel the forces of darkness. This verse underscores the reality of a personal spiritual adversary and provides a divinely ordained strategy for overcoming his influence, emphasizing that God's power is the ultimate source of our triumph. It highlights the interconnectedness of humility, obedience, and spiritual authority, demonstrating that true freedom from the enemy's grasp is found in aligning oneself completely with God's will.
Reflection and Application
James 4:7 provides a timeless and practical blueprint for spiritual victory in the daily lives of believers. It challenges us to examine the true locus of our allegiance: are we truly submitted to God, or are we subtly, perhaps even unconsciously, yielding to worldly desires or the subtle whispers of the enemy? The call to "submit" is an invitation to radical trust and obedience, recognizing God's perfect wisdom and loving sovereignty over every aspect of our lives. This active surrender then becomes the wellspring of strength from which we can "resist" the devil. Resistance is not passive; it means actively choosing righteousness, rejecting temptation, standing firm on God's Word, and refusing to give the enemy a foothold. The glorious promise that "he will flee from you" is a powerful encouragement, reminding us that our victory is assured, not by our own might, but by the omnipotence of God working through our humble obedience. This verse calls us to a life of conscious, moment-by-moment alignment with God, knowing that in Him, we are more than conquerors.
Questions for Reflection
FAQ
What does "submit yourselves therefore to God" truly mean in a practical sense?
Practically, "submit yourselves therefore to God" means consciously and continually yielding your will, desires, plans, and actions to God's authority and purposes. It involves choosing obedience to His Word, seeking His guidance through prayer, trusting His sovereignty even when circumstances are difficult, and aligning your life with His character and commands. It's an active, ongoing process of humility and dependence, recognizing that God's way is always best. For example, Romans 12:1-2 encourages believers to "present your bodies a living sacrifice... and be not conformed to this world: but be ye transformed by the renewing of your mind."
How does one "resist the devil" effectively, and what does it look like in everyday life?
To effectively "resist the devil" means to actively oppose his temptations, lies, and schemes by standing firm in your faith and relying on God's power. In everyday life, this looks like: recognizing and rejecting sinful thoughts or desires, speaking truth against lies, refusing to entertain doubt or fear, choosing to forgive instead of holding grudges, fleeing from situations that lead to temptation, and engaging in spiritual disciplines like prayer and Bible study. It's about not giving the enemy a "foothold," as Ephesians 4:27 warns, and instead, putting on the "whole armour of God" as described in Ephesians 6:11-18.
Christ-Centered Fulfillment
James 4:7 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. He is the supreme example of perfect submission to God, declaring, "I seek not mine own will, but the will of the Father which hath sent me" John 5:30. From His baptism to the cross, Jesus lived a life of unwavering obedience, even to the point of death, demonstrating what it truly means to "submit yourselves... to God." Furthermore, Jesus perfectly "resisted the devil" in every encounter. In the wilderness temptations, He countered every lie with the authoritative Word of God, causing Satan to "depart from him for a season" Luke 4:13. His entire ministry was a triumph over the powers of darkness, culminating in His victory on the cross, where He "spoiled principalities and powers, he made a shew of them openly, triumphing over them in it" Colossians 2:15. Because Christ perfectly submitted and perfectly resisted, He secured our victory. Now, as believers united with Him, we are empowered by His Spirit to participate in His victory. When we submit to God in Christ and resist the devil in Christ's name, the enemy flees because he has already been decisively defeated by our Lord and Savior, the Lamb of God who takes away the sin of the world John 1:29.