James 4:5

James 4:5. The meaning of this verse is very difficult: it is one of the dark sayings of Scripture. This difficulty arises from two causes: from the fact that no such passage, as St James apparently quotes, is to be found in the Old Testament; and from the supposed quotation itself being obscure, and susceptible of different and even opposite meanings. Do you think that the Scripture saith in vain: that its declaration is made for no purpose. These words appear to introduce a scriptural quotation; but no passage can be found which expresses the subjoined sentiment. Various passages, both in the Old Testament and in the New, have been adduced, but not one which is identical with the supposed quotation. Some, indeed, think that the quotation cited is that contained in the Book of Proverbs, mentioned in the next verse, ‘God resisteth the proud, but giveth grace to the humble,' and that all that intervenes is to be considered as a parenthesis; [1] but this is a forced method of removing the difficulty. It is best to suppose that St. James alludes, not to any particular quotation, but to the general scope of Scripture: Do you think that the scriptural declarations are made in vain? This may refer to the sentiment that follows: or, as we think is better, to what precedes, to the scriptural denunciations against worldliness, and the indulgence of hatred and envy.

[1] This is Huther's solution of the difficulty.

the spirit that dwelleth in us lusteth to envy. These words have given rise to a vast variety of interpretations. According to our version, the meaning is that the Scriptures declare that our depraved nature is given to envy. But to this it has been forcibly objected that ‘the spirit that dwelleth in us is a spirit different from ourselves, and therefore cannot denote our depraved nature. Accordingly, some think that the ‘spirit of evil,' or Satan, is here meant. But, although such an expression as ‘Satan dwelling within us' may be admissible, yet this meaning is contradicted by the next verse: ‘He giveth more grace,' which would require ‘God' to be inserted as its subject. Others suppose that by ‘the Spirit that dwelleth in us' is meant the Holy Spirit, and they give to the words ‘to envy' an adverbial import: they think that the metaphor introduced by the words ‘adulteresses' is still carried on; and accordingly they give the following rendering to the words: ‘The Spirit which dwelleth in us jealously desireth us for His own.' [2] But to this it is objected that the word rendered ‘envy' is always used in Scripture in a bad sense, and that the words ‘us for his own' are inserted in the text. Some render the clause: ‘The Spirit that dwelleth in us lusteth against envy;' but this gives a false meaning to the preposition. Another translation is to understand by ‘the spirit' the human spirit, and to consider it not as the subject but as the object of the verb. Accordingly the following interpretation is given: ‘God eagerly desires the spirit that dwelleth in us.' [3] But here also an erroneous meaning is given to the words rendered in our version ‘to envy;' and ‘the spirit that dwelleth in us' is a strange circumlocution for the human spirit. It gives the best translation, and the one freest from difficulties, to refer ‘the Spirit that dwelleth in us' to the Holy Spirit, and to suppose that there are here two distinct questions: [4] Do you think that the Scripture speaks in vain? Are its declarations against worldliness, and strife, and envy, a mere empty sound? Does the Spirit that dwells in us lust to envy? Does He encourage such worldly affections? Are the fruits of the Spirit envy, and strife, and worldliness, and not rather love, joy, peace? ‘Some,' observes Calvin, ‘think that the soul of man is meant, and read the sentence affirmatively, that the spirit of man as it is depraved is infected with envy. They, however, think better who regard the Spirit of God as intended: for it is He that is given to dwell in us. I then take the Spirit as that of God, and read the sentence as a question; for it was the apostle's object to prove that because they envied they were not ruled by the Spirit of God.' Another important, and perhaps better attested, reading of the Greek is ‘caused to dwell,' instead of ‘dwelleth;' but this is also in conformity with the interpretation given above: ‘Does the Spirit which He caused to dwell in us lust to envy?' If that be the correct reading, the interpretation given in our version is erroneous; for our depraved nature can never be described as ‘the spirit which God caused to dwell in us.'

[2] So Alford, Brückner, Basset, and Plumptre.

[3] So Erdmann and Dean Scott, who, however, understand by the spirit the Holy Spirit, which is tautological.

[4] So the Revised Version.