James 4:5

Exegetical Analysis of James 4:5

This exegetical study of James 4:5 is based on a b-greek discussion from Monday, July 19, 1999. The initial inquiry posed the question of the source of James’s quotation, specifically concerning the phrase πρὸς φθόνον ἐπιποθεῖ τὸ πνεῦμα ὃ κατῴκισεν ἐν ἡμῖν.

The central exegetical issue in James 4:5 revolves around several interconnected ambiguities within the Greek text. Firstly, scholars dispute whether the verse is a direct quotation, a paraphrase of Old Testament themes, or an allusion to an unrecorded tradition. Secondly, the grammatical function and semantic range of the phrase πρὸς φθόνον (toward envy/jealousy) is debated, with various interpretations ranging from an adverbial modifier indicating intense desire to a prepositional phrase denoting an object or purpose. Thirdly, the identity of τὸ πνεῦμα (the spirit) remains contested, with options including the Holy Spirit, the human spirit, or the divinely-given breath of life. Consequently, the subject and object of the verb ἐπιποθεῖ (to long for, yearn) shift depending on these prior interpretations, leading to dramatically different theological understandings of the verse.

Nestle 1904 Text (James 4:5):

ἢ δοκεῖτε ὅτι κενῶς ἡ γραφὴ λέγει; Πρὸς φθόνον ἐπιποθεῖ τὸ πνεῦμα ὃ κατῴκισεν ἐν ἡμῖν;

Key differences with SBLGNT (2010):

• There are no substantive textual differences in the wording of James 4:5 between the Nestle 1904 edition and the SBLGNT (2010).
• Orthographical differences include standardizations of breathing marks, accents, and the capitalization of the initial letter of Πρὸς at the beginning of the quoted section in SBLGNT, which is not consistently capitalized in older editions or some transcriptions.

From a textual critical perspective (NA28), the passage presents no significant variants impacting the wording of πρὸς φθόνον ἐπιποθεῖ τὸ πνεῦμα ὃ κατῴκισεν ἐν ἡμῖν. The discussion primarily concerns its interpretation rather than textual accuracy. Lexical analyses are crucial for unlocking its meaning:

• φθόνος (phthonos): (KITTEL, BDAG) Typically denotes a negative sense of “envy, jealousy, ill-will, grudging desire.” However, in the context of divine attributes, Old Testament usage (often rendered by ζῆλος, zēlos in LXX) can refer to God’s positive, zealous jealousy for His covenant people and their exclusive devotion. The question for James 4:5 is whether the author intends the common negative meaning or a specialized positive sense of divine jealousy.
• ἐπιποθέω (epipotheō): (BDAG) “to have a strong desire for something, long for, yearn for, crave.” In the New Testament, it usually carries a positive connotation of longing for good things, fellowship, or spiritual realities. This positive sense often influences interpretations that attribute the longing to God or the Holy Spirit.
• πνεῦμα (pneuma): (KITTEL, BDAG) “breath, wind, spirit.” In the New Testament, it can refer to the Holy Spirit, the human spirit (as the seat of emotion, intellect, or moral life), or even the animating life-breath given by God (cf. Gen 2:7). The ambiguity here is fundamental to the verse’s meaning.
• κατοικίζω (katoikizō): (BDAG) “to cause to dwell, settle” (transitive) or “to dwell, inhabit” (intransitive). In James 4:5, the aorist active participle κατῴκισεν (katōkisen) clearly indicates a past action of “causing to dwell” or “placing,” implying God as the agent.

Translation Variants

The grammatical and rhetorical analysis of James 4:5 reveals several compelling, yet conflicting, interpretive possibilities:

1. The Source of the “Quotation”: Many commentators agree that James 4:5 is not a direct quotation from a known Old Testament text. Instead, it is often seen as a summary of Old Testament teaching (e.g., God’s jealousy over His people, as in Ex 20:5; Deut 4:24), an allusion, or a reference to an unknown tradition. The phrase ἢ δοκεῖτε ὅτι κενῶς ἡ γραφὴ λέγει; (“Or do you suppose that Scripture speaks in vain?”) rhetorically prepares the audience for a profound scriptural truth, whether directly quoted or succinctly summarized.
2. Grammatical Structure of πρὸς φθόνον ἐπιποθεῖ τὸ πνεῦμα ὃ κατῴκισεν ἐν ἡμῖν:
   • `πρὸς φθόνον` (pros phthonon): This prepositional phrase is a key point of divergence. It can be translated literally as “towards envy/jealousy,” or adverbially as “enviously” or “jealously.” The crucial question is whether φθόνος carries its usual negative connotation of human envy or a positive sense of divine zeal/jealousy.
   • Subject and Object of `ἐπιποθεῖ` (epipothei):
     • Option A: `τὸ πνεῦμα` as Subject: If “the spirit” is the subject, it implies “the spirit longs.” This raises the further question of whether this is the Holy Spirit (longing for believers’ devotion or God’s will) or the human spirit (longing for envious desires). If the human spirit, πρὸς φθόνον often becomes the object or direction of its longing: “the spirit lusteth to envy” (KJV).
     • Option B: `τὸ πνεῦμα` as Object: If “the spirit” is the object, the subject is implicitly God (who “caused [it] to dwell in us”). This would mean “(God) longs for the spirit.” In this case, πρὸς φθόνον would typically function adverbially, describing the *manner* of God’s longing – “God jealously longs for the spirit.” This aligns with the idea of divine jealousy for exclusive devotion.
   • Identity of `τὸ πνεῦμα` (to pneuma):
     • The Holy Spirit: If it’s the Holy Spirit, then either the Spirit longs (e.g., for God’s glory, or against human envy), or God longs for the Spirit (i.e., for the Spirit’s work and fruit within believers). This interpretation often emphasizes God’s desire for the purity and faithfulness of His indwelling Spirit.
     • The Human Spirit: If it’s the human spirit, it implies that the spirit God placed in humanity (cf. Gen 2:7) is inherently prone to sinful desires like envy. This view often understands πρὸς φθόνον negatively, describing the corrupt inclinations of the human heart.
3. Rhetorical Context and Relation to Verse 6: The immediate context (James 4:4) condemns “adulteresses” and friendship with the world, framing the discussion around loyalty to God. This backdrop supports interpretations of “jealousy” that emphasize God’s exclusive claim on His people’s devotion. The relationship with verse 6 (“But he gives greater grace”) is also debated. Some see verse 6 as a continuation of the same sentence, providing a counterpoint to the negative implications of verse 5. Others view it as a new, contrasting statement, offering hope in God’s empowering grace despite human failings.

Conclusions and Translation Suggestions

Given the complexities, several viable interpretations emerge, each with significant theological implications. We offer three distinct translation suggestions reflecting the major interpretive lines discussed:

1. “Or do you suppose that Scripture speaks in vain? God jealously yearns for the Spirit which He caused to dwell in us.”
   This translation takes God as the implied subject of ἐπιποθεῖ and the Holy Spirit as its object. πρὸς φθόνον is understood adverbially, conveying God’s zealous, exclusive longing for the full expression and devotion of the Spirit He has placed within believers, echoing Old Testament themes of divine jealousy for His people’s fidelity (cf. Ex 20:5; Deut 4:24).
2. “Or do you suppose that Scripture speaks in vain? The spirit which He caused to dwell in us yearns towards envy.”
   This interpretation understands τὸ πνεῦμα as the human spirit, implanted by God (cf. Gen 2:7), which, in its fallen state, possesses desires that lead to sinful envy. Here, πρὸς φθόνον indicates the direction or object of the human spirit’s negative longing, aligning φθόνος with its usual pejorative sense of covetousness or ill-will.
3. “Or do you suppose that Scripture speaks in vain? [Do you think that] He placed his spirit in us for jealousy?”
   This translation follows an interpretation where James 4:5 is read as two rhetorical questions. The second question critically examines the purpose of the indwelling spirit, querying if God’s intention in placing His spirit (whether human or Holy Spirit) within us was for sinful jealousy. This approach shifts πρὸς φθόνον to describe the perceived (and refuted) purpose of the Spirit’s indwelling.