James 1:13-27. God. Humans.
Action!
There is little agreement on how to look at the second
half of James 1. Wall’s analysis of James as Wisdom literature
suggests that verses 12-21 make up a second introduction to the
letter, and combines the rest of the chapter with all of chapter
2. Penner ends the introduction with verse 12 when using the lens
of eschatology to look at the text. The majority of modern scholars
do find a break after verse 12; grouping verses 13-18 as a single
message. It is a bit more difficult to pull out the strands of verses
19-27. And you will find Tamez’ images of oppression, hope,
and praxis throughout each part of the chapter.
James 1:13-18
There are two contrasting ideas presented in James 1:13-18.
In connection with the verse 12, in the previous paragraph, verses
13, 17 and 18 can be read as a description of God (Johnson 189).
People are described in verses 14-16; people who give in to desire
and thus find sin.
We see that sin, and therefore death, is the consequence of human
actions. God, on the other hand, gives us not trials, but rather
every perfect gift. The Greek in verse 17 is most accurately
every good thing given and every perfect gift… (Moo
78), somewhat awkward language in English, but clearly promising
that God will provide what we need so that we can do what is right.
The term Father of lights is found only in James, but the
language implies a common Old Testament theme—that God created
all that there is. The heavenly lights are the sun, moon, and stars
(Moo 78).
The creation motif continues in verse 18, with the most perfect
of gifts: to be the first fruits of his creatures. The
term first fruits is commonly used by the early church
to refer Christians, see 2 Thessalonians 2:13 and Romans 16:5; The
phrase word of truth refers to the good news in Ephesians
1:13 (Moo 79). The image of God giving birth connects verse 18 to
the parent language in 17, but also to verse 15, where desire conceives
and then gives birth to sin.
Sin, then, is of human making, not the result of a test
or trial from God. James 1:2 and 1:12 use the word peirasmos,
which is temptation or trial. The implication
is that the trial is an external force, like oppression,
or poverty. In verse 13 and 14 James switches to peirazo,
or test (Moo 51). In English we can use temptation
here, however this in an internal threat, not an external one. It
is our own desire that tests us, and when we fail that
test sin is conceived and born. James 1:16 then links the two contrasting
parts of the text together—do not be deceived, either by the
threat of desire, nor by thinking this test is from God (Moo 76).
James 1:18-27
It is clear that James is now turning to his main point.
It is what we do in our community that will bring God’s
blessing. Note that faith is still important—in verse 18 it
is the word of truth that makes us the first fruits. The
word is mentioned in James 1:21, 22, 23, and then transitions
to the law in verse 25. The movement is that accepting
the word must lead to doing the law.
The perfect law, the law of liberty is the subject of
much discussion. Many scholars link the perfect law with
Torah, although James doesn’t mention any of the intricacies
of Torah observance in the letter (Moo 94). The law of liberty
brings to mind Jeremiah 31:31-34, and the law that is written on
our hearts. In James 2:8 the law is to love your neighbor as
yourself.
And so James begins with an insistence that we should not be angry,
for anger does not produce God’s righteousness. Moo
argues that James 1:19-22 should be read as one wisdom saying. This
not an absolute rule against all anger, but rather a generalization,
or proverbial point (Moo 84). Proverbs 17:27-28 makes the same point.
Sordid, wicked anger is not right; James calls us to take action
rather than getting angry. In verse 21 the NRSV uses rank growth
of wickedness, NIV calls it prevalent. The Greek is
abundant, or surplus (Moo 86); the point to rid
ourselves of the excess wickedness.
James 1:23-25 uses a common image of the mirror as a way to know
ourselves. A first century mirror is a sheet of finely polished
metal; if we look into it and forget what we see, what have we gained?
We are to look instead into the law and act on that (Johnson 189).
What is in the law? James 1:26-27 says it is holding our tongues,
caring for the orphans and widows, and staying separate from the
values of the world.
Luke Timothy Johnson, The Letter of James in The New
Interpreter's Bible Volume XII, Leander E. Keck et al, editors.
(Nashville: Abingdon Press, 2000).
Douglas J. Moo, The Letter of James in The Pillar
New Testament Commentary, DA Carson, general editor. (Grand
Rapids, Michigan: William B. Eerdmans Publishing Company, 2000).
Elsa Tamez, The Scandalous Message of James: Faith Without
Works Is Dead. John Eagleson, translator. With Study Guide
by Pamela Sparr. (New York: Crossroad Publishing Company, 2002).
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