The meaning of James chapter four is heavily influenced by the lens through which we read the text. If your study group did not do the introductory exercises and readings, especially point of view, you might choose to take a break in the chapter by chapter study and and do that exercise. In any case, turn to the readings from that exercise for additional input into the study of chapter four.

Study Chapter Four
James 4:1-10 Hope and Perfection | James 4:11-17 End Times and Perfection
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Guided Bible Study
Using the Guided Bible Study | Introduction
Chapter 1 | Chapter 2 | Chapter 3 | Chapter 4 | Chapter 5

How to Divide the Text?
We have managed to ignore the difficulties up this point, but as we approach chapter four we find that the artificial divisions of chapter and verse can significantly affect our study of James. Scholars divide the text in a variety of ways, and their method in each case emphasizes what they find as the most significant theme of the text.

For example, Wall focuses on James as a wisdom text and groups 4:1 through 5:5; all with the theme that we should be slow to get angry. Hartin, who approaches James as a letter about creating Christian Perfection, finds that 3:13 through 4:10 address wisdom as the source of perfection, while 4:11-12 is about the law as the source of perfection. For Elsa Tamez, James 4:1-10 is about the hope for the poor, while 4:1-6 and 4:16-17 expands the theme of oppression of the poor. Penner finds that James is primarily concerned with preparation for the end times, and says this theme is concluded in James 4:6 through 5:12.

How then, shall we consider this text? The study below looks at James 4:1-10 twice, once from the perspective of hope in the face of oppression, and then again from the idea of Christian Perfection. Part 2 looks at 4:11-12 separately from verses 13-17. You may want to include verse 3:13-18 in your look at the beginning of James 4, and look ahead to James 5:1-6l during the study of James 4:13-17.

Supplies
Hand out of word list for each group
Print out of James 3:13-18 and 4:1-6
Highlighters or pens, 2 different colors for each group
Chart paper or chalk board.
Commentary A for half the groups
Commentary B for half the groups
Discussion Questions for Group Leader

Experiential Activity: Language
Hand out one of the Word Lists and a print out of the parallel versions of James 3:13-18/4:1-6. Working in groups of two or three, circle or highlight the words on list A in one color and the words in list B in another. Using the two texts, determine what James seems to mean by the words A and B. Take about 10 minutes.

Once most groups are done, turn to large group discussion.
In the large group, ask for definitions of humble and peace, and then adulterer and proud. Post the variety of definitions on chart paper and leave this up for the next discussion. Spend about 20 minutes on this.

• How did the other words you looked at affect the definition your group found for each word?
• How did combining the paragraph from chapter 3 with the paragraph from chapter 4 affect the definition?
• When these two paragraphs are read as one, what do you think is James’ primary message?

Study the Text
Divide into groups of five or six, and give half your groups commentary A, Hope for the Poor and the other half commentary B, Wisdom makes Perfection. Ask each group to read the commentary and the text from James and the report back on the following questions. This will take about half an hour.

• Who is the you to whom James addresses this text?
• What are the conflicts and disputes James may be referring to?
• Who are the proud? Who are the humble?
• What is the main point of this part of the James text?

Recombine into the large group and share each group’s answers. Answer these questions over the next 15 minutes:

• What are the similarities and differences you found in interpretation?
• Which commentary is more appropriate for your congregation? Why?
• What does this tell us about how we read Biblical texts?
• Is it necessary for one interpretation to be correct and the other incorrect? Why?

Introduction
James opens several sections of his letter with the term brother typically translated, brother and sisters, or believers. It is clear that he is addressing his own community. But James 4 opens with the term you. A significant part of the meaning of the text may depend on who you actually is. Elsa Tamez reads these verses as a condemnation of outsiders to James’ communities, or at least that James considers them outsiders. They are the rich and those who aspire to be rich (T38). From a wisdom perspective Wall and Hartin find that you are believers, members of the community, who are trying to stay faithful, and yet long to be rich.

A. 4:1-10 Hope for the Poor
James 4 opens with conflict that is disrupting the community, and it is the desire to be rich that is the cause of these disputes. The cursing from James 3:9 has expanded into war in James 4:1 and murder in verse 2. While it is possible the members of James’ community are actually killing one another, it is more likely that the war is internal. Either individuals are tormenting themselves, or the community is divided. The translation within you in the NRSV and NIV, or within your members in NASB is based on the similarity of the text with 1 Peter 2:11 (M181), where pleasures also bring about war. Perhaps the battle is from 3:1, over who can be teachers in the community. In any case, those who are controlled by their cravings, desires, by wanting things they cannot have, ask in verse 3, but do not receive, because what they long for is earthly treasures.

Earthly treasures and the crisis of materialism is the subject to James 4:1 (W199). While the language of adultery may make modern Christians think of sexual sin, James is using language that a first century Jewish community would immediately identify as a tirade against idolatry. The prophets often use the image of God and the Israelites in a marriage covenant; to turn to another God is then adultery (H77). See Isaiah 54:4-8, Jeremiah 3:6-10, and Hosea chapters 1-3. James expands this view by suggesting that our attraction to the values, pleasures, and money of the world is a sign of our idolatry. We cannot love only God and still covet the pleasures of the world.

While verse 5 seems to condemn again those who seek the pleasures of the world, there is much debate over exactly what the text means. The largest problem is the reference to scripture followed by a quote of a text that is not found in the old or new testaments. Johnson suggests a pair of rhetorical questions rather than a question and a quote: Does the scripture speak in vain? Is the spirit God made to dwell in us for envy (J209)? This translation then moves neatly to the quote of Proverbs 3:34 in James 4:6.

In the Proverbs text the word humble is a reference to believers. Yet James uses the word in 1:9 specifically to mean those who are poor believers. Here as well, with the reference to the cravings and desires, it seems that James is talking about material humbleness. The proud are those with worldly riches, grace is the gift God gives to the poor.

Tamez sees verses 1-6 as great hope for the poor. Conflict and warring are the result of worldly values and reassure the poor that God is on their side. In verse 7-10, the message of hope is extended to the rich. The hope of the rich is in conversion. Tamez argues these verses are calling the rich to give up being rich (T29). Resist the devil found in the world, and turn instead to single-minded focus on God. Give up the laughter and joy of this world for the coming grace that God gives to the humble.

The humble are blessed. If this text is addressed primarily to the wealthy, and to those who are striving for worldly wealth, we find a message that coveting, craving and dissension are the result of our longing for worldly goods. Adultery is double-mindedness: trying to love God and money. The solution is to give up the double focus and to turn only to God.

B. 4:1-10 Wisdom makes perfection
It is those who seek God’s wisdom that will find Christian perfection. What is critical is that we give up our envy of the rich (W210). James 4:1-6 indicts our present life, verses 7-10 our proper response. The text teaches us to give up wishing for riches and to strive instead for God’s wisdom, and ultimately, Christian perfection.

What is keeping us from perfection, then, is our coveting and craving. In this reading what we covet may be wealth; on the other hand some scholars argue it is wisdom, and the leadership that comes with that wisdom (M184). In a link with James 3:13 we desire to be teachers, to be leaders in the community. But we don’t have the necessary wisdom for these roles; our wisdom is incomplete because it is double-focused on world values and God’s values.

The term world in verse 4 then implies wisdom of the world (J211). The first century world view is that prestige comes from leadership roles and from wealth. James argues that serving that viewpoint is enmity with God. The message is comparable to that of Matthew 6:24

No one can serve two masters; for a slave will either hate the one and love the other, or be devoted to the one and despise the other. You cannot serve God and wealth.

The term adultery is used for those who serve more than one God. The text is primarily about our moral choices—where are our religious allegiances (J210)? The point is that those who are trying to avoid deciding between the world and God are making the wrong choice. We cannot follow both.

The morality of the world is arrogance. In verse 6 huperephanos is literally showing oneself above others. Johnson prefers the translation arrogance over the NRSV's choice of proud because of the implied competition (J211) in the meaning. This connects to the concept of jealousy and envy in verse 2, and conveys the understanding that the world is one of limited resources. The wisdom of the world says that if I have more, you must have less. “The logic of envy demands competition for scarce resources” (J211). For ancient moralists, envy is automatically connected to hatred, boorishness, tyranny, ambition, but above all arrogance. And in the Old Testament humble is typically the opposite of that very self-exaltation (P166).

Verse 7 then is a call for the arrogant to give up their competition for the world’s values. The key point is to submit yourselves therefore to God. Resist the devil and draw near are examples of how one is to submit (M193). Purifying our hearts is in direct contrast then to the selfish ambition of our hearts in James 3:14 (J209). The promise is that the Christian community can be restored to close fellowship with God.

But we must act now to restore our fellowship. Draw near says verse 8. Our English translations do not adequately portray the sharpness of James command. Moo suggests a translation that shows the lack of articles and pronouns in the Greek:

Wash hands, sinners;
And purify hearts, double-souled! (Moo194).

The use of the terms cleanse and purify may imply a ritual cleaning from Israel’s cultic tradition. The call in James 4:9-9 is not to despair, despite the language of mourning and lament. Instead the message is that humbling today will bring joy in the life to come (W209). The repentance must be read in light of verse 6 and the promise of God’s grace on the humble.

Resources (Link to full Bibliography for web site)
Luke Timothy Johnson, The Letter of James in The New Interpreter's Bible Volume XII, Leander E. Keck et al, editors. (Nashville: Abingdon Press, 2000).

Patrick Hartin, A Spirituality of Perfection, Faith in Action in the Letter of James (Collegeville, MN: The Liturgical Press, 1999.)

Douglas J. Moo, The Letter of James in The Pillar New Testament Commentary, DA Carson, general editor. (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2000).

Todd C. Penner, The Epistle of James and Eschatology: Re-reading an Ancient Christian Letter (Sheffield, England: Sheffield Academic Press, 1996).

Elsa Tamez, The Scandalous Message of James: Faith Without Works Is Dead. John Eagleson, translator. With Study Guide by Pamela Sparr. (New York: Crossroad Publishing Company, 2002).

Robert W. Wall, Community of the Wise: The Letter of James (Valley Forge, PA: Trinity Press International, 1997).

Study Chapter Four
James 4:1-10 Hope and Perfection | James 4:11-17 End Times and Perfection
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Guided Bible Study
Using the Guided Bible Study | Introduction
Chapter 1 | Chapter 2 | Chapter 3 | Chapter 4 | Chapter 5

2. James and Perfection: About the Law and the End of the World. (estimated time: 75 minutes)

Supplies
Paper and pens for each group's Congregational Plan
Luke 12:15-21 for each group
Discussion questions
Print out of Commentary on James 4:11-17 for each group
Print out of Contra Celsum for each group
Print out of Leviticus Commentary for each person

Experiential Activity
Break out into groups of five or six. Ask each group to create a plan for your congregation. You might ask one group to create a one year plan, another a five year plan, and another a ten year plan. After about ten minutes interrupt the planning to hand out a copy of Luke 12:15-21. Ask each group to read the scripture and discuss the following. Allow 20 minutes for this discussion.

• How is planning similar or different to storing ample goods?
• How much of our personal planning is about procuring and saving money? Church planning?
• Is it OK for Christians to save money for the future? Why or why not?

Study the Text
In the same groups, turn now to James 4:13-17. We will return to verses 11 and 12 afterwards. Ask them to read the James text aloud. Each person should read the commentary and the article Against Celsum. Ask each person to name a question they have about this text and its meaning for Christians today. Choose one or more of those questions to discuss in your groups, or consider one or more of these.

• Who would be the equivalent of the wealthy merchants today?
• Are wealth and planning necessarily the same thing? Do you think James means to condemn one or both?
• How is boasting connected to the wealth and planning?
• What does it mean to us today if the early church was mostly made up of the poor and oppressed?

After about half an hour recombine in the large group. Read aloud James 4:11-12 and allow each person time to read about James as a commentary on Leviticus. In the large group, take 15 minutes to consider some of these questions:

• What is James trying to tell Christians in these verses?
• What does it mean to Christians today if James letter is a commentary on the Law as described in Leviticus?
• Why do you think these two verses are placed here in the middle of chapter four? How are these verses related to either James 4:1-10 or James 4:13-17?

4:11-12 Perfection and the law (Leviticus)
James returns to the theme of the law in 4:11-12. The argument is straightforward: speaking evil of another is judging them, judging a person is judging the law, only God can judge the law. The claim to superiority over others in the community links to the concept of arrogance in James 4:6. It is possible this is a restatement of James 3:1-12 (M197), the call to restrain our tongues. Wall sees this passage as an introduction to James 4:13-5:6. In this case, the merchant and farmer described in upcoming verses are specific examples of the general statements in verse 11-12.

James uses the term speak evil but many scholars believe that he is discussing slander. The law against slander and unjust judgment is found in Leviticus 19:15-16. The Leviticus text is part of what some consider a summary God’s law, and includes the great commandment to love our neighbors as ourselves (Leviticus 19:18). Some have suggested that James Letter is actually a commentary on the law as presented in Leviticus.

4:13-17 Be Perfect and Ready for the End
James 4:13-17 is clearly expressing one theme with the opening of James 5. James has made his main points and is leading the congregation to the conclusion that transformation is necessary. Exactly what that transformation must be is again determined by the lens through which the text is read.

The connection to chapter five, and implied mention of the traders or merchants in James 4:13 has been interpreted to mean that these verses are aimed at rich traders outside James’ congregation. However the remainder of the paragraph presumes that the trader cares about the Christian perspective, so most scholars believe that these verses are addressed to members of the community (M201). These community members are either the almost rich, with great plans to become wealthy (T25), or are wealthy merchants whose plans are to maintain their wealth.

There is significant evidence that the early church was made up almost exclusively of poor and oppressed people. The writings of Celsum make fun of Christians because of their attraction to people of no value. It is possible that the letter of James is addressed to a community that is facing the issue of whether the wealthy can be Christians at all for the first time. If this has been primarily a religion that proclaims good news to the poor, what happens if someone in the community becomes a successful business person or trader? What happens if a wealthy trader a becomes interested in the Christian message? Does material wealth exclude us from Christianity?

Certainly James argues that we should not be making great plans to gain material wealth. Instead, he says, what is coming is the time of judgment, we should be prepared for that. From the prophetic history of Judaism, and from Jesus preaching, we know that judgment comes with a reversal of human values. The call to purity in James 4:8 is “a call to salvation in light of the imminent judgment of God” (Penner 161). We do not know when the end will come, 4:14 reminds us; we do not even know what tomorrow will bring.

The reminder is urgent. The tone of verse 13 is brusque—come now, or now listen. This is an admonition (Moo 201) to consider change, and to consider it now (Johnson 216). The description is of a trader or merchant, traveling here and there. Because specific towns are not named we presume that James is creating this as an example, rather than describing a real trader in the congregation.

This trader is similar to the rich man building barns to store his crops in Luke 12:15-20. The point is the same: life is not about acquiring possessions (Moo 204). Tamez goes further; she feels that James is asking the trader whether they have noticed those around them who are in need (Tamez 23). If the trader is not in the community at all, it is possible that the poor are being asked to recognize that all that planning by the wealthy does not make their life any less transitory. From Tamez perspective, it is the striving for wealth that James condemns. Penner notes this text is similar to Ezekiel 28:4-5 and Habakkuk 2:4-5. The point is that gathering wealth and piling up treasures turns our hearts to money rather than to God (P167).

God is in charge, Moo argues. That, rather than the importance of wealth, is what is the main point of these verses. What James is condemning is future planning that “stems form human arrogance in our ability to determine the course of future events” (M203). It is traders’ confidence in their own goals that is the sin (M202), rather than their role as wealthy people in the community. The Greeks called this boastful pride hybris” (M206).

Boastful pride, or better, arrogance, found in verse 16, is not subtle self-promotion. It is a symptom of evil—it is the view that there are limited resources (J216), and that we have won a competition by getting more of those limited resources. It is presumed that those with less have lost this same competition. Johnson argues that the point of these verses is that God’s creation is one of unlimited resources, and we are called to “cooperation rather than … competition and mutual elimination” (J216).

The passage ends with the call to do the right thing. The presumption is that the trader, or perhaps, the community, knows what they should do. What they lack is the single-minded focus to do the right thing. This verse will lead directly to the condemnation that opens James, chapter five.

Resources (Link to full Bibliography for web site)
Luke Timothy Johnson, The Letter of James in The New Interpreter's Bible Volume XII, Leander E. Keck et al, editors. (Nashville: Abingdon Press, 2000).

Douglas J. Moo, The Letter of James in The Pillar New Testament Commentary, DA Carson, general editor. (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2000).

Todd C. Penner, The Epistle of James and Eschatology: Re-reading an Ancient Christian Letter (Sheffield, England: Sheffield Academic Press, 1996).

Elsa Tamez, The Scandalous Message of James: Faith Without Works Is Dead. John Eagleson, translator. With Study Guide by Pamela Sparr. (New York: Crossroad Publishing Company, 2002).

Study Chapter Four
James 4:1-10 Hope and Perfection | James 4:11-17 End Times and Perfection
Top of Page

Guided Bible Study
Using the Guided Bible Study | Introduction
Chapter 1 | Chapter 2 | Chapter 3 | Chapter 4 | Chapter 5