James 4: Hope, Perfection,
and the Coming Judgment
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.
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.
1. James: Hope for the
Poor, Christian Perfection (estimated time:
75 minutes)
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 (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.
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 (Wall 210). 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 (Moo 184). 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 (Johnson 211). 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 (Johnson 210)? 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 (Johnson 211) 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”
(Johnson 211). 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 (Penner 166).
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 (Moo 193). Purifying our hearts
is in direct contrast then to the selfish ambition of our hearts
in James 3:14 (Johnson 209). 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 (Wall 209). The repentance must be read
in light of verse 6 and the promise of God’s grace on the
humble.
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).
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 (Moo 197), 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 (Moo
201). These community members are either the almost rich,
with great plans to become wealthy (Tamez 25), 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 (Penner 167).
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” (Moo
203). It is traders’ confidence in their own goals that is
the sin (Moo 202), rather than their role as wealthy people in the
community. The Greeks called this boastful pride hybris”
(Moo 206).
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 (Johnson 216), 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” (Johnson 216).
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.
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).
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