Texts in Conversation
James and Rabbinic tradition in Genesis Rabbah incorporate the idea of the “yetzer ra,” the impulse for selfishness in Jewish thought. Both describe how this negative impulse, if unchecked, grows out of control and consumes the individual.
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2500 BCE
1000+ CE
James 1:14
New Testament
12 Happy is the one who endures testing because when he has proven to be genuine, he will receive the crown of life that God promised to those who love him. 13 Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil, and he himself tempts no one. 14 But each one is tempted when he is lured and enticed by his own desires. 15 Then when desire conceives, it gives birth to sin, and when sin is full grown, it gives birth to death. 16 Do not be led astray, my dear brothers and sisters. 17 All generous giving and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or the slightest hint of change. 18 By his sovereign plan he gave us birth through the message of truth, that we would be a kind of firstfruits of all he created.
Genesis Rabbah 22
Aggadah
Rabbinic
to bear [vehisiu] the iniquity of guilt” (Leviticus 22:16). Another matter, “if you do good,” I will forgive you all your sins, but if not, the sin of that man will be overflowing. Rabbi Berekhya said in the name of Rabbi Shimon ben Ami: “A contemplation by David. Happy is he whose crime is forgiven [nesui], whose sin is pardoned” (Psalms 32:1). Happy is the man who stands above his transgression and his transgression does not stand above him, as it is stated: “Sin [ḥatat] crouches [rovetz] at the entrance.” Ḥatat rovetzet is not written here, but rather, ḥatat rovetz. Initially, it is weak like a female, but then it becomes strong like a male. Rabbi Akiva said: Initially it is similar to a spider web, but ultimately, it is like a ship’s rope. That is what is written: “Woe to those who pull iniquity with cords of pointlessness, and sin like the rope of a wagon” (Isaiah 5:18). Rabbi Yitzḥak said: Initially it has the status of a guest, but ultimately, it becomes the master of the house. That is what is written [in the prophet’s rebuke of David for succumbing to temptation]: “He was loath to take from his flock or his cattle to prepare for the guest who had come to him” (II Samuel 12:4) – this is the guest; “and he took the ewe of the poor man and prepared it for the man who had come to him” (II Samuel 12:4) – this is the master of the house. Rabbi Tanḥum bar Meryon said: There are dogs in Rome who know how to work at sustaining themselves. They go and sit before the bakery
Date: 500 C.E. (based on scholarly estimates)
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Notes and References
"... James 1:14–15 go on to place the blame for temptation and the resulting sin squarely on each individual being “attracted” and subsequently caught by the enticing bait offered by his or her own “evil desire.” In using the term “evil desire,” James probably depends on rabbinic theology, which developed the concept of “evil impulse” as part of the makeup of every human being. Left unchecked, this evil impulse leads people into sin (see 3 below). James proceeds to describe the process of sin in terms of conception and birth. The evil impulse penetrates the womb and fosters a child, who is publicly identified as sin, and this leads to conviction for adultery and the punishment of death. The onus of sin lies with each individual, not on God or even on the devil, who is carefully ignored in all this ..."
Martin, Ralph P.
Dictionary of the Later New Testament & Its Developments
(pp. 1656-1658) InterVarsity Press, 1997
* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.
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