Huub van de Sandt, «James 4,1-4 in the Light of the Jewish Two Ways Tradition 3,1-6» biblica, Vol. 88 (2007) 38-63 page 40

Vol 88 (2007)

Huub van de Sandt, «James 4,1-4 in the Light of the Jewish Two Ways Tradition 3,1-6», Vol. 88 (2007) 38-63

The author of the Letter of James accuses his readers (Jas 4,1-4) of being responsible for war, murder and adultery. How are we to explain this charge? This paper shows that the material in Jas 1,13-21; 2,8-11 and 4,1-4 is closely akin to the teknon section in Did 3,1-6. The teknon section belonged to the Jewish Two Ways tradition which, for the most part, is covered by the first six chapters of the Didache. Interestingly, Did 3,1-6 exhibits close affinity with the ethical principles of a particular stream of Rabbinic tradition found in early Derekh Erets treatises. James 4,1-4 should be considered a further development of the warnings in Did 3,1-6.

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40 Huub van de Sandt In the following study I draw attention to some genuine puzzles in Jas 4,1-4. In order to demonstrate that James had connotations in mind related to vocabulary and ideas in the Two Ways, these obscurities will be clarified in the light of Did 3,1-6. Before continuing, however, one final point should be made with regard to the nature of the Letter of James. The writing does not seem to respond to the specific problems and needs of a particular community (9) although certain impressions with respect to those addressed do emerge. The simple and natural way in which James refers to Jewish law presumes that his readers are familiar with it and its relevance to them. At the same time, nothing is said about the Gentiles and the need to receive them into the community. Apparently the relationship of the Jesus movement to the Gentiles does not amount to a problem or issue for him. The letter appears to be communicating generally with Jewish-Christian congregations in the diaspora. 1. Three Problems in Jas 4,1-4 Jas 4,1-4 poses three particularly tantalizing problems. There is the initial problem as to why James refers to wars (povlemoi) and battles (macai) in 4,1-2? Is he referencing political or national conflicts? One v could consider these verses a warning against membership in a Zealotic revolutionary force meant to kill prominent Romans. Yet it is doubtful whether reference is made here to external conflicts because it does not match with Jamesâ€™ suggestion that he is addressing problems within the community (ejn uJmi'n). Is he, then, referring to troubles disrupting intra-Christian fellowship? Is it an accusation directed toward concrete circumstances within a community? Such an interpretation fails to fit the preceding and following contexts. For would someone who is inclined to use physical force and outrageous violence be rebuked by James merely for neglecting prayers or praying wrongly (10)? The harsh statement â€œyou murderâ€ is the second puzzling expression. It is even more difficult to understand than the concrete reference to wars and battles since it seems intolerably extreme when written to a congregation of Christians (11). Is it a statement about a (9) Cf. BAUCKHAM, James, 26-28. (10) M. DIBELIUS, James. A Commentary on the Epistle of James (Hermeneia; Philadelphia 1975) 218. (11) Jas 5,6 probably is not a parallel to 4,1-3 as the verse condemns those who are clearly outside the community. Cf also MOO, The Epistle of James, 141.