II. LITERARY ANALYSIS


1. What type of literature is James 2:14-26?

  • James 2:14-26 clearly is part of a letter or an epistle.
  • Thus, knowledge of epistolary formulas or fixed expressions typically used in ancient letters important for proper interpretation of this passage.
  • However, there are other non-epistolary, broader literary devices used as well: e.g., inclusio, chiasmus, word-pair, etc.


2. Evidence that 2:14-16 is a unit.

 Evidence for start of new passage at 2:14.

  • Clear that the start of a new passage actually occurs not at 2:14 but earlier at 2:1.
    • Several verbal, thematic and literary links between opening half of chapter two (2:1-13) and its closing half (2:14-26)
    • This proves that the two sections of 2:1-13 and 2:14-26 are closely connected together.
    • Links between 2:1-13 & 2:14-26.
      • Both open with vocative "my brothers" (vv 1, 14).
      • Both have "faith" as key word in opening (vv 1, 14). (This key word hidden in NIV.)
      • Both deal with poor people who are in "shabby" or "poor" clothing (vv 2, 15).
      • Both conclude the description of the discrimination or neglect of the poor (vv 2, 15) with a rhetorical question (vv 4, 16).
      • Both have the expression "You do well" (v 8: kalôs poiete; v 19: kalôs poieis).
      • Both have the passive verb "called" (vv 7, 23).
    • Ralph Martin: "We still have to consider how 2:14-26 fits into the preceding section [of 2:1-13]. The links between the two paragraphs are too strong to be overlooked ... These parallels argue for a smooth and connected flow in the author's writing ... and the same situation lies in the background of the two units" (James. Waco, Texas: Word, 1988, pp. 78-79)
    • Luke Timothy Johnson: "The position taken here is that in chapter two James develops a single argument ... In this sense, the final part of the discussion in 2:14-26 only provides the broadest formal framework for the specifics argued in 2:1-13. Likewise, the point of the discussion in 2:14-26 is not to be found by way of engagement with a Pauline position, but rather by the specific points argued in 2:1-13" (The Letter of James. New York: Doubleday, 1995, p. 219)
  • Yet evidence for shift in argument at 2:14.
    • Vocative "my brothers": common epistolary device in not only James (1:2, 16, 19; 2:1, 3:1; 4:11; 5:7, 12, 19) but other letters of that day to mark transition; indicates either major or minor break in argument.
    • Asyndeton: there is no word (e.g., γὰρ, δὲ , ἀλλὰ, καὶ ) connecting 2:14 to the preceding material, thereby suggesting the start of a new section.
    • Word pair "faith/works": occurs 10x in vv 14-26, giving these verses "lexical coherence"; although "faith" occurs two times in preceding section (2:1-13), word pair "faith/works" occurs nowhere in surrounding material, either in the preceding (2:1-13) or following (3:1ff) verses.
 Evidence for end of new passage at 2:26.
  • Ending signaled by last use of word pair "faith/works" in v 26.
  • Use of vocative "my brothers" at 3:1 to signal start of new topic.
  • Shift in topic at 3:1 away from faith and works to new topic of controlling the tongue.
  • Conclusion: Compelling evidence for 2:14-26 as a legitimate preaching/teaching unit.


3. Structure ("Mapquest) of 2:14-26

  • Literary analysis also involves question of the internal structure of a given biblical passage.
  • James (like the other biblical authors) is a gifted writer who, under the inspiration of the Holy Spirit, thinks carefully not just about the words that he will write but also the structure that his argument will follow.
  • James thinks not just about "what" he says (the Content) but also "how" he will say it (the Form in which that content is given).
  • How does James get from the opening in verse 14 to the conclusion in verse 26?
  • Passage consists of two rather clearly defined units and a concluding simile:

I. Non-saving Faith (vv 14-19)

Two negative examples of a "workless" faith that does not save

II. Saving Faith (vv 20-25)

Two positive examples (Abraham and Rahab) of a "working" faith that does save.

Conclusion (v 26)


I. Non-Saving Faith (vv 14-19)

  • Opens with vocative "My brothers" (v 14)
  • Two negative examples: 1st example involves faith of person with pious cliché to poor believer in need (vv 15-17); 2nd example involves faith of demons (vv 18-19)
  • Inclusio: Boundaries of 1st example marked by inclusio "What good is it?" (vv 14, 16)

II. Saving Faith (vv 20-25)

  • Opens with vocative "O foolish man" (v 20)
  • Disclosure formula: an epistolary formula which employs verb of "knowing" and functions as a transitional device (v 20 "Do you want to know ...")
  • Two positive examples: 1st example involves faith of Abraham (vv 21-24); 2nd example involves faith of Rahab (v 25)

  Conclusion (v 26)

Simile: Just as body/spirit ... so also faith/works: The two must not be separated!


I. Non-Saving Faith (vv 14-19)

    Intro: Opening question presenting thesis: faith & works must not be separated (v 14).

  1. Negative Example of a false, non-saving faith (vv 15-17)
  2. Negative Example of demons' faith (v 19)

II. Saving Faith (vv 20-25)

    Intro: Opening question restating thesis: faith and works must not be separated (v 20).

  1. Positive Example of Abraham's faith (vv 21-24).
  2. Positive Example of Rahab's faith (v 25)

Conclusion (v 26)

   Simile: Just as body/spirit ... so also faith/works: The two must not be separated!


Последнее изменение: вторник, 7 августа 2018, 10:45