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J a m e s 4:5 and
the J e a l o u s S pir it
J. William Johnston
R h e t o r ic a l a n d G r a m m a t ic a l D if f ic u l t ie s
T h e U n k n o w n S o u r c e o f t h e Q u o t a t io n in V e r s e 5
T h e D is a p p o in t in g S e a r c h fo r a S o u r c e in t h e O ld T e s t a m e n t
Abraham, for instance, they would have had in mind his entire
life.19 So possibly James’s expectation of his readers’ understanding
went beyond his immediate references. But Davids rejects the idea
that there is a loose citation of Scripture in James 4:5, since the
-formula ή γραφή λέγ6ι20 “in every other case in the NT . . . intro
-duces a direct quotation, not a sense quotation, allusion, or refer
ence to scripture in general. . . . It is this last point which is fatal
not only to Laws’s thesis . . . but also to those who see a loose sense
quotation of scripture .”21
But this still leaves the rather uncomfortable situation of a
question serving as an introduction to a quotation. Lenski expects
that James would have added another phrase, such as “saying,” to
introduce a quotation.22 So it seems unlikely James would have
”.summarized the Old Testament after saying, “the Scripture says
So solutions that propose that James summarized or loosely cited
Scripture usually end up failing to account for this difference from
Jam es’s other use of Scripture .23
?THE BOOK OF ELDAD AND MEDAD
Bauckham recently proposed an extracanonical text as the source
of James’s quotation.24 This view differs from others that take the
-source as something from the intertestamental literature. Examin
ing renderings of έπιποθέω (“I desire”) in the Septuagint to discover
-the Hebrew verbs it translates. Bauckham focuses on the rare He
brew verb תאב, which occurs in Psalm 119:40, 174 (“I longed for
your salvation,” έπβπόθησα τό σωτήριόν σου), and in Amos 6:8. In
Amos 6:8, the LXX reads βδβλύσσομαι 6γώ πάσαν τήν ύβριν Ιακώβ
)״I abhor all the pride of Jacob(״, virtually requiring the participle
מתעבin place of מתאב, the MT reading. The more common Hebrew
verb תעב-means “to abhor.”25 From this evidence, Bauckham sug
gests the original of James’s source contained either תאבor תעב,
which might have been regarded as the same verb with a range of
meaning,26 and this range of meaning might in translation Greek
and then in Hellenistic-Jewish use) have been transferred back to(
έπιποθέω.27 So Bauckham concludes that the correct sense of James
-4:5b is “The Spirit [or spirit] God made to dwell in us abhors en
-vy.”28 This idea he relates to the prominence of jealousy in the sto
ry of Eldad and Medad in Numbers 11:29 and ultimately in the
Book of Eldad and Medad. The link between James and Eldad and
-Medad is the Shepherd of Hermas, which (in Herrn. Vis. 2:3:4) spe
cifically cites it.29 With Bauckham the identification of a source has
come full circle: Friedrich Spitta offered Eldad and Medad as the
source of the supposed quotation more than a century ago.30 But
-scholars such as Oepeke, though still seeing James 4:5 as a quota
tion, rejected this identification.31 Though the links between The
Shepherd of Hermas and James are well known,32 the case is still
.too tenuous for Bauckham’s thesis to hold much weight
A N e g l e c t e d P r e p o s it io n a l P h r a s e
Ludwig Koehler and Walter Baumgartner, The Hebrew and Aramaic Lexicon of 25
the Old Testament, trans. M. E. J. Richardson, rev. ed. (Leiden: Brill, 2001 (,
.s.v ,2:1765-66
Ibid., 2:1672-73, which lists I 26 תאב: to desire and II תאב: make repulsive, desecrate
and mentions תעב.as a possible original
Bauckham, “The Spirit Abhors 27, ״27 7 -78 .
Ibid 28., 278 .
Ibid 29., 280 .
Spitta, Der Brief des Jakobus, 121—22. The rabbinic texts refer to Moses’ concern 30
about stirring up jealousy among Israel’s tribes as he contemplated choosing the
;seventy elders (Num. Rab. 15:19). Also of interest are Sifre Num. 95; b. Sanh. 17a
-Tg. Ps.-Jon. Num. 11:26; Tg. Neof. Num. 11:26. This list of texts is cited by Bauck
ham (“The Spirit Abhors,” 279 n . 36(.
,Albrecht Oepke, “κρύπτω et al.” in Theological Dictionary of the New Testament 31
ed. Gerhard Kittel and Gerhard Friedrich, trans. and ed. Geoffrey W. Bromiley
Grand Rapids: Zondervan (, 1965 (, 3:991 .
See, for instance, Oscar J. F. Seitz, “Relationship of the Shepherd of Hermas to 32
the Epistle of James,” Journal of Biblical Literature ) 1944 (: 131-40 .
James 4:5 and the Jealous Spirit 351
33 The verb έπιποθέω and its cognate ποθέω occur infrequently in biblical Greek (a
total of 28 combined usages of both verbs in the New Testament and the Septua-
gint). In the New Testament the word occurs in Romans 1:11; 2 Corinthians 5:2;
9:14; Philippians 1:8; 2:26; 1 Thessalonians 3:6; 2 Timothy 1:4; James 4:5; 1 Peter
2:2. In Rahlfs’ Septuagint, έπιποθέω or ποθέω appears in Deuteronomy 13:9; 32:11;
Esther 13:2; Psalms 41:2; 61:11; 83:3; 118:20, 131, 174; Odes Sol 2:11; Proverbs
7:15; Wisdom 4:2; 6:11; 8:8; 15:5-6, 19; Sirach 25:21; and Jeremiah 13:14.
34 Lenski, The Interpretation of the Epistle to the Hebrews and the Epistle of
James, 631.
35 Another question is what James meant by the “greater” grace that God gives. If
έπιποθεΐ has a positive sense, the overall emphasis would be that God gives greater
grace than the human spirit can desire—on the idea perhaps that people do not
really know what is best for them.
On the other hand if έπιποθει has a negative sense, the greater grace God gives
would be seen in light of its counteraction of human envy. This is the more satisfac-
tory view. The solution proposed by this study does not, however, require a negative
sense for έπιποθβΐ, but it certainly seems more likely here.
36 Albert Pietersma and Benjamin G. Wright, eds., A New English Translation of
the Septuagint (Oxford: Oxford University Press, 2007).
352 B ib l io t h e c a S a c r a / July-September 2013
ment author who used διψυχος, and his use of it hints at his under-
standing of πν6υμα in 4:5.
There is no shortage of discussion of the term δί ψυχος4:8 ;1:8) )־
and its importance in linking James to the epistles of Clement and
to the Shepherd of Hermas.37 But this study considers the usage of
διψυχος* only in James. The word highlights a natural inner conflict
between being religious and irreligious, between having the right
or the wrong motivation. The point is that James used such an un-
usual word as δίψυχ0 9 to describe the human spirit, a spirit harbor-
ing evil desires that are at odds with God’s will. The antidote for
the evil desire is the wisdom from above (3:17) that God promises
to give to those who ask (1:5).
The letter of James depicts humanity in a less than flattering
light. The ordinary human is a doubter, unstable, driven like
waves of the sea (1:6), and double-minded (1:8). People blame God
for their sins, though their own desires are the real cause (1:13—
15), and they deceive themselves when ensnared by sin (1:16). The
person who does not obey the Word of God is foolishly forgetful
(1:23—24). People are prone to think themselves pious, even though
they lack the essential character of true religion (1:26-27). They
harbor selfish prejudice, currying favor with those who can bestow
benefits and putting down those who have nothing to offer (2:1).
Human wisdom apart from God is wisdom “from below . . .
earthy, soulish, demonic” (3:15). This wisdom produces “every [kind
of] evil deed” (3:16). The self-deceit of a faith without works shows
itself in human reliance on demonic, earthly wisdom. Earthly wis-
dom allies itself with innate human lusts, giving rise to the con-
flicts depicted in chapter 4. Evil desires produce either a stubborn
failure to ask God for anything or the propensity to ask with wrong
motivations. Such motivations make people the friend of the world
and simultaneously the enemy of God (4:3—4). Many people are un-
able to control the tongue (3:2-8), hypocritically using it to bless
and to curse (3:9-10). For James this inconsistency is as unac-
ceptable as a spring producing both fresh and bitter water (3:11).
The double-minded person faces life’s problems without the
confidence of faith. James urged his readers to ask for wisdom to
endure their trials, appealing to God’s mercy and kindness that
37 For δίψυχος see Oscar J. F. Seitz, “Antecedents and Signification of the Term
ΔΙΨΥΧΟΣ,” Journal of Biblical Literature 66 (1947): 211-19; Lewis J. Prockter,
“James 4:4-6: Midrash on Noah,” New Testament Studies 35 (1989): 625-27; Stan-
ley E. Porter, “Is Dipsuchos (James 1:8, 4:8) a ‘Christian’ Word?” Biblica 71 (1990):
469-98. For the use of δίψυχος in the Shepherd of Hermas, see Seitz, “Relationship
of the Shepherd of Hermas to the Epistle of James,” 131-40.
James 4:5 and the Jealous Spirit 353
they will receive what they need to stand firm (1:5). But a reader
who lacks wisdom must ask without lacking faith in order to re-
ceive it from God (1:6-7). The instability of a person who doubts
(1:6) leads to being easily influenced by any passing force. In the
context of chapter 1 the force is temptation to sin (1:13). In the con-
text of chapter 4 the double-minded person is a sinful friend of the
world and therefore an enemy of God. He is encouraged to purify
his heart from his wickedness. He too does not receive from God,
either because he does not ask (presumably because he doubts that
God can give?) or because he asks God for things that he can lust-
fully consume (4:2-3).
Some might object that on the interpretation advanced here,
the referent of πνεύμα as the human spirit would leave the epistle
of James without any mention of the Holy Spirit. Some argue that
wisdom is the replacement for the Holy Spirit,38 and others deny
this contention.39 James, however, cannot be held to any precon-
ceived notions about what he can, should, or must mention.
So it is reasonable to think έπιποθει τό πνεύμα 0 κατωκισεν εν
ήμίν is a statement about the human spirit and its inclinations.
Here James employs the same irony he did about water springs
and plants to achieve his point. James suggests that humanity’s
tendency to vacillate, if allowed to continue, constitutes an imped-
iment to a relationship with God.
Προς Φθόνον WITH Λέγει
The present study proposes that προς φθόνον modifies λέγει, but
there are other minor issues to consider. Some have suggested that
προς φθόνον be emended to προς τον θεόν (“the spirit . . . longs for
God40.( ״But no manuscripts support this contention.41 The sense of
the phrase, if it modifies έπιποθει, would be the idea of motion to-
ward, with the metaphorical idea of “to the point of jealousy.” Ul-
moralists said that envy was a kind of λύπη (“pain”).48 Since jeal־
ousy and arrogance are brought together, James cited Proverbs
3:34 to say that God opposes the proud: God makes war on those
who make themselves His enemies by their being jealous.
James used rhetorical questions (3:13; 4:1, 4-5). Accusations or
further explanations follow the questions.49 Wisdom is manifest in
the life of one who lives in a peaceful way. In 3:13-14 bitter jeal-
ousy shows a lack of wisdom. In 3:15-16 the kind of wisdom that
produces such evil behavior is not wisdom from above (divine wis-
dom), but wisdom from below (devilish wisdom). In 3:17-18 James
turned again to the wisdom that characterizes a good life (καλής
αναστροφής, 3:13), wisdom that results in righteousness and peace.
James reminded his readers that the Word of God has some-
thing to say about jealousy with the pointed rhetorical question:
“Or do you suppose that the Scripture speaks in vain against jeal-
ousy?” This thought summarizes his indictment: “you desire to
have [ίηλοϋτβ] and you cannot obtain” (4:2). His next statement
contrasts the irony of the situation: God gave mankind the human
spirit, but the readers are acting in a manner inconsistent with
divinely given human life. “The [human] spirit which God caused
to dwell in us desires intensely [έπιποθβΐ].” Here έπιποθει becomes
a synonym of £ηλοϋτβ and έπιθυμβιτβ from 4:2.50 James argued that
this kind of desire is inconsistent with Scripture, which speaks
against jealousy. The conjunction Sé in 4:6 emphasizes the disjunc-
tion between the evil desire of humanity and the grace that God
gives: “The [human] spirit which God caused to dwell in us desires
intensely (έπιποθ6ΐ), but he [God] gives greater grace [than humans
can lust after].” Seen in this light the flow of thought makes more
sense with τό πν6ΰμα as the subject of έπιποθει.
Returning to the phrase προς φθόνον, a more detailed examina-
tion of the senses of προς is in order. The phrase can be taken as an
expression of opposition or reference. Taken this way, the preposi-
tional phrase modifies λέγει rather than έπιποθβι. As an expression
of opposition, προς φθόνον would mean, “against jealousy.” As an
expression of reference, προς φθόνον would mean, “with reference to
jealousy.” Either would be appropriate with λέγβι. Thus, the ap-
propriate sense of James 4:5a is, “Or do you suppose that the Scrip-
ture speaks in vain with reference to/against jealousy?”
48 Ibid., 339.
49 Ibid., 333.
50 As Spitta suggests (.Der Brief des Jakobus, 118).
356 B ib l io t h e c a S a c r a / July-September 2013
Spitta insists that προς φθόνον “can only belong to λέγει: ‘The
Scripture speaks with regard to jealousy/ . . . This connection
agrees completely with the context.51 ״Though Spitta made his con-
tention in 1898, Wettstein’s much earlier Novum Testamentum
Graecum appears to make this a possibility also. In the apparatus
to James 4:5, Wettstein prints the words ή γραφή λέγει προ? φθόνον
with a list of verses (Matt. 10:5; Luke 20:19; Gal. 5:17; Col. 4:13;
Acts 19:38; Wis. 6:9; Rev. 13:6; Eph. 6:11; Heb. 12:4; Acts 26:14).52
However, not all these examples, even in the Textus Receptus, sup-
port this contention, and it seems the list is more directed at ex-
ploring the sense of προς.
Many scholars have overlooked or rejected the connection.
Martin considers Spitta’s suggestion a viable alternative, though
he tries to grapple with the passage without it.53 Franz Mussner
rejects Spitta’s view (1) because then the supposed citation in
James 4:5 would no longer be a citation, and (2) because προς
would stand in place of περί.54 But this latter objection is prescrip־
tive in its approach and can be answered.
Dibelius briefly considers and rejects a position close to Spit-
ta’s suggestion, namely, that verse 5 is a midrash in preparation
for the citation in verse 6. According to this view, Dibelius says,
“the quotation in v 6 is introduced solely for the sake of the final
words in that verse.”55 But he says that the question in verse 5
does not make sense unless it is followed by a quotation. “There-
fore, any interpretation which wants to get by without a quotation
in v 5 runs up against difficulties which are all but insuperable.”56
Yet Dibelius wants to have his interpretive cake and eat it too
when he claims, “Large portions of Jas reveal no continuity in
51 Spitta, Der Brief des Jakobus, 118 (my translation). Spitta also mentions Codex
Alexandrinus and “several Minuscules” as support for his contention, though he
does not explain its nature. Examination of photographs of a facsimile of Alexan-
drinus available from the Center for the Study of New Testament Manuscripts
(http://images.csntm.org/Manuscripts/GA_02/GA_ 02_0080b.jpg) seems to confirm
this contention. For James 4:5 there appears to be a gap of about a half letter space
and a dot between φθόνον and έπιποθβι though it is difficult to determine whether
the “dot” has bled through from the opposite side or is an erasure. At other points in
the same column of text there are sense break gaps (e.g., between 4:1 and the pre-
ceding verse) and/or dots (e.g., between 4:3 and 4:4, or in 4:2 after πολ6μ6Ϊτ6).
52 Novum Testamentum Graecum, 2:675.
53 Martin, James, 141.
54 Mussner, Der Jakobusbrief, 181.
55 Dibelius, James, 222.
56 Ibid.
James 4:5 and the Jealous Spirit 357
57 Ibid., 6.
58 Ropes, A Critical and Exegetical Commentary on the Epistle of St. James, 263.
59 Johnson, “James 3:13-4:10 and the Topos πβρι φθόνου,” 327-47.
60 Walter Bauer, William F. Arndt, and F. Wilbur Gingrich, A Greek-English Lexi-
con of the New Testament and Other Early Christian Literature, 3rd ed., rev. Freder-
ick W. Danker (Chicago: University of Chicago Press, 2000), 874, s.v. 3.d.a.
61 Ibid., 875, 3.e.a.
62 Daniel B. Wallace, Greek Grammar beyond the Basics: An Exegetical Syntax of
the New Testament (Grand Rapids: Zondervan, 1996), 380.
63 Friedrich Blass, Albert Debrunner, and Robert W. Funk, A Greek Grammar of
the New Testament and Other Early Christian Literature, ed. Robert W. Funk, 10th
ed. (Chicago: University of Chicago Press, 1961), §239.5, 6, p. 124.
358 B ib l io t h e c a S a c r a / July-September 2013
R esultant A sy nd eto n
4.5b: God jealously desires the 4.6c: The Lord opposes the
spirit which he has caused to proud
dwell in us
C o n c l u s io n
What is different about the solution this study proposes is the rela-
tionship of προς φθόνον to its context. If it belongs with Xeyei, then
66 Ibid., 201.
67 Stuttgart: Deutsche Bibelgesellschaft, 2012.
68 Prockter, “James 4:4-6: Midrash on Noah,” 625-27.
360 B ib l io t h e c a S a c r a / July-September 2013
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