James 4:1-10
Hope for the Poor
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 (Tamez 38). 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 (Moo
181), 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 (Wall 199). 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 (Hartin 77). 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 (Johnson 209)? 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 (Tamez 29).
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.
Patrick Hartin, A Spirituality of Perfection, Faith in Action
in the Letter of James (Collegeville, MN: The Liturgical Press,
1999.)
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).
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).
Discussion Questions
- 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?
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