B.C. Askins

The Man With the Golden Gun

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The Greek Text of James’ Epistle with Dale C. Allison, Jr. (1:2-4)

Continuing a series working slowly through the Greek text of James’ Epistle alongside Dale C. Allison, Jr.’s International Critical Commentary. It will not be an exhaustive series, but will include quotes, notes, and anything else I consider of interest as I work through the two texts, paying special attention to any points of intertextuality raised, as this is a personal research interest. I would like to thank Bloomsbury for providing a review copy of Allison’s text for this series.

2Πᾶσαν χαρὰν ἡγήσασθε, ἀδελφοί μου, ὅταν πειρασμοῖς περιπέσητε ποικίλοις,

3γινώσκοντες ὅτι τὸ δοκίμιον ὑμῶν τῆς πίστεως κατεργάζεται ὑπομονήν:

4 δὲ ὑπομονὴ ἔργον τέλειον ἐχέτω, ἵνα ἦτε τέλειοι καὶ ὁλόκληροι, ἐν μηδενὶ λειπόμενοι.

2Consider it utmost joy, my brothers, when you fall into various tribulations, 3knowing that this means of testing your faith works patient endurance; 4and let patient endurance have in you its perfected work, so that you may be perfect and complete, lacking in nothing.

Allison begins with a helpful section on the history of interpretation and reception of this text. He notes efforts to reconcile apparent contradictions between this passage and the Lord’s prayer (“rejoice in tribulation” vs. “lead us not into tribulation), this passage and Paul (cf. Rom 5:3-4, where Paul states that tribuation (θλῖψις) produces perseverance (ὑπομονὴν) and perseverance fosters character (δοκιμήν) – whereas James states that tribulation (πειρασμοῖς) produces character (δοκίμιον) which fosters perseverance (ὑπομονὴν), and eventual perfection (τέλειον)). This passage also played a role in the Wesleyan understanding of entire sanctification (which contradicts 3:2 in its indictment of all). Some have used this passage as an exhortation to comfortable Christians, while others have consoled those in trial with these words. Notably, few have considered the ethical issues surrounding an exhortation to rejoice in suffering. Some might consider these to be cruel words to victims of abuse or injustice or it may engender a fatalistic “count it all joy” attitude toward the oppressed. These are interesting considerations for contemporary preachers.


(v. 2-4) James foregoes any further greeting or introduction and rolls directly into an unexpected imperative – rejoice in trials. This is an uncommon structure, although Galatians also begins similarly. He gives a complex justification for this exhortation in the rhetorical form of a gradatio or “climax,” building through a lengthy series of catchwords in 1:1-6. There is significant shared vocabulary and progression with Rom 5:3-4, which suggests either dependence between the texts or a common source/tradition. The passage may be closer to 1 Pet 1:6-7. Unlike Paul and Peter, however, James does not link this imperative to a Christological theme at all. The “trials/tribulations” here are likely non-specific historically and refer to the general afflictions of the audience.

(v. 2) James calls for the most counter-intuitive, unnatural response possible to trials and suffering: joy. In all of extant ancient Greek literature, only here in this instance is χαρά the object of ἡγέομαι, “as though James is commanding one to think an emotion.” (144) While the distinction can be maintained between God as “tester” and the devil as “tempter,” it is not always easy to distinguish between the two experientially (cf. 1:12-15, Book of Job, Testament of Job, Gen 50:20, Mt 4/Lk 4, Jesus led by Spirit into wilderness to be tempted by devil). πειρασμοῖς likely has eschatological significance here, possibly referring to the tribulation anticipated before Christ’s return (cf. Rev 3:10, Jas 5:8).

(v. 3) Allison translates the unusual δοκίμιον as “means of testing,” referring to a similar use in LXX Pr 27:1. This is the first of sixteen occurrences of πίστις (faith) in the epistle. While πίστις would seem to be “mere assent” or “credence” in 2:14-26, the term does not appear to carry that connotation consistently across James’ idiolect (cf. 1:3, 2:5, 5:15). Here is a use of πίστις which is consistent with Paul’s use, as “a comprehensive term for right religion.” (151) ὑπομονήν appears again near the end of the epistle (5:11), referring to Job’s endurance. ὑπομονήν is not passive resignation, but “being bravely patient with suffering until it dissipates.” (152)

(v. 4) James is envisioning the outcome of a process of enduring suffering to the point of a producing a perfect work. Suffering is not virtuous in itself, but endurance is. τέλειον (perfect) is a term freighted with significance, both ancient and contemporary. In the LXX, τέλειος most commonly refers to “unblemished” sacrifices or “undivided” hearts (cf. Dt 18:13). This is not likely a reference to sinlessness (contra Wesley), rather to “wholeness” (as contrasted with double-mindedness, 1:7-8). “James demands perfection, but he is no perfectionist.” (155) 1:5 links τέλειος with “wisdom” (σοφίας). “James 1.2-4 envisages a series and so a process. With this in mind, one recalls Phil 3:12-16, where Paul calls himself ‘perfect’ (v. 15) and yet declares that he has not yet obtained ‘perfection’ (v. 12), for that consists precisely in moving ever forward (v. 14).” (157) The virtues most prominent in James should be allowed to inform our understanding of τέλειος, namely peaceable, meek, willing to yield, full of mercy and good works, and bereft of partiality and hypocrisy (3:17-18). ὁλόκληροι is a near synonym of τέλειος, a common association. The verse concludes ambiguously ἐν μηδενὶ λειπόμενοι, leaving one to ask “not lacking in what?” The perfection discussed above is something “for which one strives in the present [but] will be realized at the end.” (160)


Given the Jacobean theme of endurance under trial, I wonder to what degree the Book of Job (or Testament of Job?) would serve as an intertext for James – given that 5:11 is the only explicit mention of Job in the whole NT. Ah, my kingdom for some Bible software…

The Greek Text of James’ Epistle with Dale C. Allison, Jr. (1:1)

I’m going to begin (and hope one day to conclude) a series working slowly through the Greek text of James’ Epistle alongside Dale C. Allison, Jr.’s International Critical Commentary. It will not be an exhaustive series, but will include quotes, notes, and anything else I consider of interest as I work through the two texts, paying special attention to any points of intertextuality raised, as this is a personal research interest. I would like to thank Bloomsbury for providing a review copy of Allison’s text for this series.

Foregoing comment on the introductory background section of Allison’s commentary, we begin with 1:1, Salutation and Address.

Ἰάκωβος θεοῦ καὶ κυρίου Ἰησοῦ Χριστοῦ δοῦλος ταῖς δώδεκα φυλαῖς ταῖς
ἐν τῇ διασπορᾷ χαίρειν.

(James, a servant of God and of the Lord Jesus Christ, to the twelve tribes that are in the diaspora: Greetings.)

Allison agrees with the “common opinion” (114) of critical scholarship that the epistle is pseudepigraphal, noting that it was most common among pre-modern interpreters to attribute the letter’s authorship to James “the Just,” the brother of Jesus.

He takes the letter to be addressed to Jews, whether Christian or not – a minority report in contemporary and historical scholarship. Possibly, his audience includes Christian and unconverted Jews; Manton compares James’ epistle to the Sermon on the Mount, wherein Christ teaches his disciples directly, but allows the large crowds to overhear.

It’s interesting to note the clash between James’ introduction of himself as a δοῦλος (slave) of the Lord Jesus and Jesus’ own teaching to his disciples in John 15:15: “No longer do I call you slaves (δούλους).” If one accepts the author as the brother of Christ, then this introduction strongly illustrates the economics of the kingdom of heaven, where the way up is down and the first shall be last. Rather than claiming authority from natural fraternity, James prefers to address his audience as a humble slave – emulating Christ, who came not to be served, but to serve (Mt 20:28). The structure of the greeting could be hinting at James’ knowledge of Paul, conflating a traditional Jewish title (δοῦλος θεοῦ) with the Pauline δοῦλος Χριστοῦ Ἰησοῦ, though this far from establishes such a link.

Most interestingly, Allison highlights the faintest possibility of an echo of Isa 49:5-6 (LXX) in 1:1, as the texts share common references to Ἰάκωβος, δοῦλος, κυρίου, φυλαῖς, and διασπορᾷ. The connection is tenuous, based merely upon a shared lexicon (Beale/Carson make no mention of the allusion in their Commentary on the NT Use of the OT), but could be worth further consideration, nonetheless.

Given that ἐν τῇ διασπορᾷ (in the dispersion) addresses all the Jews within a given geographically dispersed locale (Allison maintains the metaphorical/typological reading of δώδεκα φυλαῖς [twelve tribes] as a reference to the church is tenuous at best, for linguistic reasons, i.e. a letter addressed to “the Jews” is most likely intended for “the Jews”), and James’ eschatological situatedness at the end of the Jewish age (the old covenant era), “it may be that James presents itself as… an attempt to encourage and stir up the dispersed tribes to repent in preparation for the approaching day of judgment. Such a reading coheres with the possible allusion to LXX Isa 49.5-6, for that passage envisages the eschatological restoration of the entire Jewish people.” (133)

G.K. Beale in his Handbook on NT Use of the OT gives a nine-step method for interpreting NT quotes from or allusions to the OT. Regarding allusions, he states: “The telltale key to discerning an allusion is that of recognizing an incomparable or unique parallel in wording , syntax, concept, or cluster of motifs in the same order or structure… it remains possible that fewer than three words or even an idea may be an allusion.” (31)

Given these rather broad parameters, a thorough consideration of 1:1 as an allusion to Isa 49:5-6 would then involve:

1. Identify the OT reference. [Is it a quotation or allusion? If it is an allusion it must fit the criteria above.]
2. Analyze the broad NT context where the OT reference occurs.
3. Analyze the OT context both broadly and immediately, especially interpreting the paragraph in which the quotation or allusion occurs.
4. Survey the use of the OT text in early and late Judaism that might be of relevance to the NT appropriation of the OT text.
5. Compare the texts: NT, LXX, MT, and targums, early Jewish citations (DSS, the Pseudepigrapha, Josephus, Philo, etc.)
6. Analyze the author’s textual use of the OT.
7. Analyze the author’s interpretive use of the OT.
8. Analyze the author’s theological use of the OT.
9. Analyze the author’s rhetorical use of the OT.

Such a thorough analysis is far beyond the scope of my intent in this brief blog post, but may be a task I would return to at a later date (Jacobean condition). However, I would briefly highlight that Isa 49:5-6 is within a commonly referenced section of Isaiah (cf. quote in Acts 13:47, allusion in Lk 2:32, Acts 1:8) and James incorporates several clearer intertextual links to Isaiah throughout his epistle (1:15, 2:6-8, 3:6, 5:1).

If such an allusion could be established, what would be its significance? As quoted above, the eschatological significance of James’ epistle would be immediately present to his audience. Further, this might potentially imply the significance of his letter for the Gentiles whom he does not address explicitly, but who are mentioned in Isa 49:6c: “I will also make you a light for the Gentiles, that my salvation may reach to the ends of the earth.” We might even see in this allusion a cryptic reference to James’ (in Greek Jacob’s) own testimony as one who rejected Christ until after his resurrection, but now serves as his slave, gathering Israel to the Lord: “And now the Lord says—he who formed me in the womb to be his servant to bring Jacob back to him and gather Israel to himself, for I am honored in the eyes of the Lord and my God has been my strength” (Isa 49:5). These are merely suggestions for consideration and should be taken with a grain of salt, as I’ve not even begun anything like the exegetical spadework necessary to establish either of them.

Finally, χαίρειν (greetings) creates a paranomasic “catchword association” with χαρὰν (joy), transitioning to 1:2 using a common linguistic device found throughout the epistle. This is an important device, frequently overlooked because it is often forgotten that the early epistles were commonly read aloud within the congregations. Morphology directly corresponds to phonology.

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