Verses 5-6: Or do you think that the Scripture speaks to no purpose about jealousy? He desires the spirit that was made to dwell in us, moreover He gives greater grace. Therefore it says, “God is opposed to the proud, but gives grace to the humble.” [An amended translation]
These two verses are perhaps the most problematic passage in the New Testament. The difficulty may lie in the faulty division of sentences and verses. As previously noted at the beginning of Chapter 4, the chapter, verse and sentence divisions in the Bible are not a part of the divine inspiration of the Bible. By following the amended translation, the idea James is trying to convey to his readers can be understood more clearly.
James begins by questioning their capacity for right thinking. The Greek word for think means a “subjective mental estimate or opinion formed by man concerning a matter.”1 This emphasizes their use of subjective human viewpoint in their mistaken belief that Scripture speaks to no purpose about jealousy—that what Scripture states is irrelevant.
But to what does “jealousy” refer? First, it is a different Greek word than the one James already employed in 3:14 and 16 which meant strife and indignation.2 Here he uses a synonym implying “pain felt and malignity conceived at the sight of excellence or happiness...incapable of good and always is used with an evil meaning.”3
Secondly, this jealousy indicates God’s disposition of all that has preceded, specifically, the adulterous and unfaithfulness of James’ readers. The obvious question is how can jealousy be ascribed to God? This has been presented numerous times in Scripture:
A jealous and avenging God is the Lord; The Lord is avenging and wrathful. The Lord takes vengeance on His adversaries, And He reserves wrath for His enemies. (Nahum 1:2; Cf. Exodus 20:5a; 34:14; Deuteronomy 4:24; 6:15a; Joshua 24:19; Zechariah 1:14)
We might wonder how a sin (jealousy) can be attributed to God. This is what is known as anthropopathism and is portrayed many times in Scripture: hate (Romans 9:13), violent anger (Jeremiah 4:8; 12:13; 25:37; 51:45; Ezekiel 5:15); along with other human emotions: grieving (Genesis 6:6; Ephesians 4:30), sorrow (Genesis 6:6). Since God does not have emotions the Bible uses language of accommodation by attributing to God a human emotion so that we can understand His divine response in a particular situation. Therefore, God’s jealousy describes His divine aspiration that believers should not exchange their faithful devotion to Him with anything else.
This next phrase is an inspired Biblical principle: He [God] desires the spirit that was made to dwell in us. The word “desire” denotes an intense yearning or longing—to long for lovingly.4 The apostle Paul uses this word six times for his longing to see someone: Romans 1:11; 2 Corinthians 9:14; Philippians 1:8, 2:26; 1 Thessalonians 3:6; 2 Timothy 1:4. God lovingly longs for our faithful allegiance—which is our spiritual union with Him.
We must understand James’ specific use of the word spirit. He employs the word only one other time in this epistle in 2:165 referencing the immaterial life principle of man, the human spirit, not the Holy Spirit. This human spirit is the breath of life in man which makes him a living being (Genesis 2:7; cf. Ecclesiastes 12:7; Isaiah 2:22; John 4:24)—“the sinful, fallen spirit of man which is responsible for the propensity to sin and to indulge in worldly pleasure.”6
Man’s human spirit is the point of alliance between God and the believer where fellowship can be shared and enjoyed. There is abundant Scripture to support this view. As Jesus told the woman at the well: “God is spirit, and those who worship Him must worship in spirit and truth” (John 4:24). Ryrie states that to worship “means to acknowledge the worth of the object worshiped. We should acknowledge God’s worth in spirit (in contrast to material ways) and in truth (in contrast to falsehood).”7
Other examples from Scripture of the human spirit’s interaction with God: we are to be fervent in spirit serving the Lord (Romans 12:11); the spirit is that which is saved (1 Corinthians 5:5); the spirit is the grace receptor for the believer (Galatians 6:18).
This answers the question of what God jealously desires: our full undivided fellowship. And in the immediate context, those to whom James is writing have instead been engaged in self-interests and pleasures. They have formed a friendship with the world and are now regarded as hostile enemies of God. Their trend towards hedonism has caused a breach in their spiritual relationship with God.
But there is hope for those who have established a friendship with the world: God does not abandon His own. The added phrase—moreover He gives greater grace—means that He makes a way for them to return to fellowship with Him. The way back is confession and cleansing of sins (1 John 1:9). The writer of Hebrews explains how this must be accomplished:
Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need. (Hebrews 4:16)
James concludes with the quote from Proverbs 3:34:8 “God is opposed to the proud, but gives grace to the humble.” Here he concludes that those who have developed a friendship with the world are proud. A better word for proud is arrogant, meaning one who exaggerates their own importance and exhibits contempt and disregard for the Lord. In order to draw near to the throne of grace the believer cannot be an enemy of God.
However, arrogance often prevents a believer of admitting their sin, therefore, God is opposed to them. The word “oppose” is an “old military term, to range [arrange] in battle against”9 your enemy—as in this case, the unfaithful believer. In contrast, God gives grace (undeserved favor) to those who are humble, to those who recognize the error of their ways and seek forgiveness. Lenski is correct in his assessment of the contrast between the humble and the arrogant:
They are like empty vessels which God can fill; the haughty [arrogant] are full [of themselves]—how can God fill them?10
The emphasis of the opening verses of chapter 4:1-6 is that after salvation we are to be servants of our Lord, learning and embracing divine viewpoint. Do the characteristics of our relationship with God conform to His perspective or to that of the world's, derived from demonic wisdom (3:15)?
1 Zodhiates, S. (2000). The Complete Word Study Dictionary: New Testament (electronic ed.). AMG Publishers, G1380.
2 Zḗlos (ζηλος) from which we get our English word ‘zeal’.
3 Zodhiates, G5355.
4 Zodhiates, G1971.
5 For
just as the body without the spirit is dead, so also faith without works is
dead. (James 2:16)
6 Zodhiates, S. (1999). Faith, Love, & Hope: An Exposition of the Epistle of James (electronic ed). AMG Publishers, Jas 4:5.
7 Ryrie, C.C. (1995). Ryrie Study Bible, Chicago, IL: Moody Publishers, p.1686, note.
8 From the Greek translation of the Old Testament, the Septuagint (LXX).
9 Robertson, A. T. (1933). Word Pictures in the New Testament. Broadman Press, Jas 4:6.
10 Lenski, R.C.H. (2001). Commentary on the New Testament. Hendrickson Publishers 10.631.
© 2023 David M. Rossi
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