James 4:5

κατῷκισεν with אAB: κατῷκησεν KLP and a preponderance of later evidence. The variation arises from itacism, or confusion of form from similarity of sound, a frequent source of error.

5. ἡ γραφὴ λέγει. The citation which follows is from an unknown source, but the form in which it is made gives the words an authority equal to that of the O.T. Comp. John 2:22 ἐπίστευσαν τῇ γραφῇ, John 7:38 καθὼς εἶπεν ἡ γραφή, Romans 4:3 τί γὰρ ἡ γραφὴ λέγει; and so frequently. Resch (Agrapha, log. 54, p. 256) supposes that this passage is strictly parallel to Galatians 5:17 ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκός. He accounts for the variation by supposing a common Hebrew original with a variation of reading in the copies from which St Paul and St James respectively quoted. Or perhaps the variation is in the rendering of the same Hebrew or Aramaic original. It may be that πρὸς φθόνον is an intended change of expression from κατὰ σαρκός. For φθόνος is precisely that element of σάρξ, that work of the flesh, which would be excited by disappointed desire. (See the enumeration Galatians 5:19-21.) It is the feeling excited in a man of perverted mind on seeing another obtain the good thing sought by himself. φθόνος sums up the bad side of ζῆλος with which it is associated in Plat. Phileb. p. 47 E, and 50 B, and elsewhere. πρός is very usual in this sense of hostility: πρὸς Τρῶας μάχεσθαι, Il. XVII. 471: ἐγένετο γογγυσμὸς τῶν Ἑλληνιστῶν πρὸς τοὺς Ἑβραίους, Acts 6:1 : πρᾶγμα ἔχων πρὸς τὸν ἕτερον, 1 Corinthians 6:1 : ἡ πάλη πρὸς αἶμα καὶ σάρκα, Ephesians 6:12, and frequently.

ὃ κατῴκισεν, which (God) placed, caused to dwell, or, κατῴκησεν, Which dwelu. Comp. ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ�, εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν, Romans 8:9 : οὐκ οἴδατε ὅτι ναὸς θεοῦ ἐστὲ καὶ τὸ πνεῦμα τοῦ θεοῦ ἐν ὑμῖν οἰκεῖ; 1 Corinthians 3:16.

ἐπιποθεῖ, earnestly longs, answering to ἐπιθυμεῖ in Galatians 5:17, if Resch’s theory be correct, ἐπί has an intensive force, implying direction and so earnestness of aim.

If this view be taken the sense would be: Doth scripture say in vain: Earnestly doth the Spirit which God caused to dwell within us long against envy? envy being the predominant note of the friendship with the world which is enmity against God.
Other interpretations are however given to this difficult passage. πρὸς φθόνον is connected with ἐπιποθεῖ which (a) stands absolutely ‘yearns even unto jealous envy,’ or (b) has for its object πνεῦμα ὃ κατῴκισεν ἐν ἡμῖν, ‘yearneth for the spirit which’ &c. or (c) governs ἡμᾶς understood, ‘yearneth for us.’

This adverbial use of πρὸς φθόνον (though no other examples are given) can be justified by such expressions as πρὸς ὀργήν, πρὸς βίαν, πρὸς χάριν &c., and perhaps all these interpretations give a more natural meaning to ἐπιποθεῖ. The connexion would then be a strengthening of the thought of the preceding words. To friendship with the world is opposed God’s jealous love for us, which can bear no rival.

Whatever interpretation be given it must be borne in mind (1) that the passage is a quotation and therefore (a) it would suggest to St James’ readers more than it states; (b) it is intended to recall teaching, and therefore would not appear so abrupt as it does to modern readers. (2) It has direct reference to the immediately preceding words which express an antagonism between friendship with the world and friendship with God, and more expressly between a human wish (βούλησις) for friendship with the world and friendship with God. This statement is strengthened by an appeal to scripture which asserts (a) an inner struggle of the divine Spirit against envy and jealousy which are especially characteristic of the φιλία τοῦ κόσμου, or (b) according to the second interpretation, the jealous longing for as on the part of the Spirit which God Himself caused to dwell within us.

As regards punctuation it is best perhaps to place the interrogative point at λέγει, or at any rate to regard the quotation itself as a categorical statement.