James 4,1-4 in the Light of the Jewish Two Ways Tradition 3,1-6

Recommendations

Info

James 4,1-4 in the Light of the Jewish Two Ways Tradition 3,1-6 61 topics treated by James in 1,14-15.19-20 and 4,1-4. It may be argued, then, that these verses are reminiscent of, and perhaps modelled after, a Jewish moral tradition similar to the teknon section. James lays bare the meaning of the requirements of the Law as seen through the eyes of pious Jewish Sages. b) Radicalisation Jas 4,1-4 is in agreement with contemporary Hellenistic authors and Did 3,1-6 in its emphasis on the fact that colliding selfish desires prepare the way for violence. Yet there are also essential differences. James deviates from the conventional topic by suggesting that these battles are being fought at this very same moment among the readers. In his letter it is not a potential but actual and tangible situation. Severe violence is already evident among them. The situation among his readers seems to have gotten seriously out of hand. He accuses his addressees of being engaged in wars and other conflicts (4,1-2). They are “killers” (4,2), “adulteresses” (4,4), sinners (4,8). How serious were the sins of these Christian readers? Since James argued in 2,8-11 that breaking any command amounts to violating the whole law, it follows that the “minor sins” are judged in terms of the most extreme consequences possible. James understands the various paragraphs of the teknon section in the sense that all actions which potentially lead to strife, war, murder or adultery must be seen as being as equally grave as major transgressions. He assesses the minor sins of his addressees as being major transgressions. His readers should not think they can plead innocence. If they allow themselves to be carried away by their passions, give in to desires and are jealous, it is the same as if they had waged war or committed murder. This radicalisation is also the setting which enables us to understand the straightforward accusation of “adultery” in 4,4. The label “adulteresses” applies not only to those who engage in the physical act of intercourse, but also to those who are covetous. They are adulterers because of their failure to resist “desire”. The choice of the specific —————— the Torah and contemporary Judaism (see, for example, B. MALINA, “Does Porneia mean Fornication?”, NT 14 [1972] 10-17). Although fornication (porneiva) is presented as a grave sin in 3,3a, it is difficult to believe that the passage’s concern is with cultic or commercial sexual relations. It is therefore likely that the term in the first layer of this unit was adultery (moiceiva), which also occurs in the second half of the present admonition.
62 Huub van de Sandt wording was inspired by the major transgression in Did 3,3. James’ discussion is based less on the supposed activities of his addressees than on his intensification of the argument in the teknon section. By equating the gravity of major legal transgressions and an obviously minor offence, he established a higher standard of liability for his readers ( 66 ). James’instruction is even more rigorous than the supra-legal conduct prevalent in the pious environment of the Hassidim and the teaching in Did 3,1-6. In the Derekh Erets the basic rule of avoiding minor offences is meant to prevent a person from indulging in major transgressions, thereby eliminating the root cause of murder and adultery, respectively. James starts from the other side. By stressing the major transgressions he makes clear that perpetrating major sins equals all attitudes and actions which potentially lead to such acts. In James’ moral approach to the law, armed conflict, murder and adultery happen among his readers because they allow desire to entice them into minor offences ( 67 ). Department of Theology Huub VAN DE SANDT and Religious Studies Tilburg University P.O. Box 90153 NL-5000 LE Tilburg ( 66 ) There are obvious agreements with the statements of principle (5,17-20) plus the so-called antitheses (5,21-48) in the Gospel of Matthew; see VAN DE SANDT – FLUSSER, The Didache, 193-237. Because a comparison between James and Matthew in this respect would exceed the scope of this contribution, this subject will be dealt with elsewhere. ( 67 ) Other major points at which James exceeds the Two Ways imagery — and especially that of the teknon section — are the following. First, unlike the procedure in Did 3,1-6, mentioning each specific minor transgression and the major wrongdoing it gives birth to, James focuses on ejpiqumiva as the ultimate vice responsible. For James it is “desire”, the internal, psychological temptation, that comes first. Second, James emphasizes the God-given ability of a transformed heart to discern and to carry out God’s will. One cannot master the right road without God’s help. The Torah is internalised by the gift of wisdom. As the “implanted word” (1,21), wisdom brings regeneration and rebirth. James distinguishes true and false wisdom, the one “from above” and the other “from the world” (3,13-18). Throughout the letter, and particularly in 4,1-6, he emphasizes God’s role as the source of good things. The humble person is the one who trusts God and divine control of his life. It is not by way of sating one’s own desires (to; ejpiqumei'n), but by simply asking (to; aijtei'sqai) that one can go about “having” or “obtaining” things (Jas 4,3). One must depend humbly, simply and wholly upon God.
Page 1 and 2: James 4,1-4 in the Light of the Jew
Page 3 and 4: 40 Huub van de Sandt In the followi
Page 5 and 6: 42 Huub van de Sandt nowhere else i
Page 7 and 8: 44 Huub van de Sandt members”? He
Page 9 and 10: 46 Huub van de Sandt completely fro
Page 11 and 12: 48 Huub van de Sandt teknon (“chi
Page 13 and 14: 50 Huub van de Sandt gnomic literat
Page 15 and 16: 52 Huub van de Sandt of meekness is
Page 17 and 18: 54 Huub van de Sandt moral codes in
Page 19 and 20: 56 Huub van de Sandt views occurrin
Page 21 and 22: 58 Huub van de Sandt One cannot pic
Page 23: 60 Huub van de Sandt each including

James 4,1-4 in the Light of the Jewish Two Ways Tradition 3,1-6

You also want an ePaper? Increase the reach of your titles

Delete template?

Save as template?