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.
52 Huub van de Sandt
of meekness is a special theme in Did 3,7-10, a separate unit which
differs in form and focus from the former (teknon) section (42). The
teknon piece and its sequel taken together (Did 3,1-10) likewise
suggest an appeal to put aside anger in favour of meekness. The first
segment, containing warnings (3,1-6) after the preamble in Did 3,1,
begins with cautioning against ojrghv, while the second segment,
articulating merely positive exhortations, commences as follows: “But
(dev) be meek (prau?"), since those who are meek (praei'") will inherit
the (holy / aJgivan) (43) landâ€. The humble man puts his trust in God
rather than in selfishly motivated, harsh and violent anger.
The conclusion to be drawn from this evidence (44) is that when
these parallels are considered together the general case for a
relationship between Jas 1,13-15.19-21 and Did 3,1-6 seems strong.
4. Did 3,1-6: a Re-orientation of Halakha in Line with Early Derekh
Erets
We have thus far dealt with the relationship between Jas 1,13-21
and Did 3,1-6. Jas 1,13-21 should be considered the backdrop of Jas
4,1-6 and the passage simultaneously shows a close relationship with
the teknon section in Did 3,1-6. How does the teknon section help
solve the exegetical difficulties of Jas 4,1-4? Should we assume that it
is coincidence that James displays parallels with a short, early
Christian manual? Why would this section or a similar tradition be of
relevance to James?
The concept Did 3,1-6 presupposes is the common Jewish
(42) The unit is the first part of a section in Did 3,7–4,14 dominated by
instructions about constructive social behaviour: “Nach einem Lasterkatalog (Did
3,1-6) steht an der Spitze einer Reihe von Geboten eine Mahnung zur Sanftmut
Did 3,7. Durch dev wird der Gegensatz zu den vorher genannten Lastern markiert.
Gefordert wird die Sanftmut (prau?") im Gegensatz zum Zorn (ojrghlov")â€; cf. H.
LOHMANN, Drohung und Verheissung. Exegetische Untersuchungen zur
Eschatologie bei den Apostolischen Vätern (BZNW 55; Berlin 1987) 38.
(43) The Didache omits the specification “holy†in 3,7. In our reconstruction
of the GTW (see above, n. 2) we chose to follow here the Latin Doctrina 3,7
(“Esto autem mansuetus, quia mansueti possidebunt sanctam terramâ€) and thus to
supply the adjective “holy†which by implication suggests the object of the
promise to be the physical land of Israel. See further VAN DE SANDT – FLUSSER,
The Didache, 134-135.
(44) See also the clause Givnesqe de; poihtai; lovgou in 1,22: “Be doers of the
word!†The verb givnesqai (usually: “to becomeâ€) occurring here as a substitute
for eiJnai (“to beâ€), might be an echo of the admonishments in Did 3,2-6 which all
begin with mh; givnou.
FOLLOW US