R. W. Wall states that, “the use of prophetic exemplars in James also follows ancient rhetorical practice,”[1] and that, “in the case of James, references to familiar biblical personages (Abraham, Rahab, Job, Elijah) not only provided authoritative examples in support of the thesis—these were those who passed their spiritual tests. They provided role models for an eschatological community—these were those who received promised blessings from God.”[2] Wall nevertheless goes on to state that James' use of these OT exemplars goes beyond rhetoric, seeing as “each calls attention to a biblical story that provides the primary subtext that in turn deepens the point James scores.”[3] Basically, James like many other New Testament authors evokes the examples of Old Testament figures in order to establish the biblical validity of his point and to provide models for the reader to imitate in relation to the given exhortation. This essay will consider each of these OT exemplars which James explicitly evokes, and will consider how each contributes to his argumentation in that portion of the epistle.
Abraham and Rahab
James evokes the examples of both Abraham and Rahab in the midst of an apologetic leveled against what he characterizes as a dead, solitary faith which is unable to save (2:14, 17). This dead (νεκρός) faith is considered to be solitary, or by itself (καθ᾽ ἑαυτήν), because it is not accompanied by “ἔργα,” which in the immediate context of 2:14-17 refer specifically to acts of provisional love toward brothers and sisters in Christ, but within the larger context of chapters 1-2 include slowness to anger (1:19), bridling the tongue (1:26), aiding orphans and widows in their distress (1:27b), keeping oneself unstained by the world (1:27c), and refusing to have a spirit of favoritism or partiality in judgment (2:1-13). In light of his exhortation to the audience to live lives which are characterized by obedience to the “law of liberty” (2:12), James responds to a mistaken ideal which was influencing certain persons among the group. Individuals were apparently claiming that their faith could be manifested, or perhaps validated, apart from the evidence of the “ἔργα” of 2:17 (2:18).
James responds by evoking the examples of both Abraham and Rahab in 2:21-25. According to James, both Abraham and Rahab stand as examples of OT saints whose faith was working with their works (2:22a), and whose faith was perfected, or brought to completion (τελειόω), as a result of their works. As it relates to Abraham specifically, James evokes Abraham’s “work” in Genesis 22, where he offered up his son Isaac in accordance with the command of the Lord. James suggests that, in doing so, “the Scripture was fulfilled which says, “and Abraham believed God, and it was reckoned to him as righteousness” (Js. 2:23). That is, Abraham’s faith, that faith by which he was reckoned righteous in God’s sight in Genesis 15:6, justified him through the “ἔργον” of his offering. James suggests that the same can be said of Rahab when she “received the messengers and sent them out by another way” (Js. 2:25). Both Abraham and Rahab were justified by a faith that worked the works of a true salvific faith. Thus, by way of these OT exemplars James proves this “solitary-faith” theology false.
Job
Further onward in his epistle, in 5:7-11, James returns to a topic discussed in 1:2-4, endurance in suffering. James calls these διασπορά to be patient in the midst of any suffering they may be currently experiencing or are soon to experience, even if that suffering is inflicted by a fellow Christian (5:9). The main motivator that James provides for endurance is the imminence of Jesus’ παρουσία. Christ is soon to return, and the great Judge is at the door (5:8-9). Thus, they must strengthen their hearts and be patient, for they will soon be delivered from their suffering and be vindicated. James provides three examples of patience in 5:7-11, the farmer, the prophets, and Job. Each of these three examples are counted as “blessed” because of their endurance. That is, each received blessing as a result of their endurance. The farmer in the example of 5:7 was patient for both the “early and late rains,” and thus received the “precious produce of the soil.” It is implied that the prophets of 5:10 who spoke patiently in the name of the Lord were rewarded, presumably with the heavenly inheritance. And the Lord dealt mercifully and compassionately toward Job because of his patience (5:11), restoring Job’s former fortunes by twofold (Job 42:10). Thus, by these OT examples the διασπορά are encouraged to endure their suffering with patience, knowing that they too will receive blessing from the compassionate and merciful God.
Elijah
And finally, in 5:14-18, James evokes the example of Elijah in order to establish the validity of his claims that “the prayer offered in faith will restore the one who is sick, an the Lord will raise him up, and if he has committed sins, they will be forgiven him” (5:15), and, “The effective prayer of a righteous man can accomplish much” (5:16). James references the events of 1 Kings 17-18, where Elijah’s prayers resulted in the sky being both shut and opened (5:17-18). Elijah was “a man with a nature like ours” (5:17a). Thus, by virtue of the example of this OT prophet, James encourages his audience to offer up their prayers with faith, trusting that God will hear and act on behalf of His suffering people.
[1] Wall, R. W., “James, Letter of,” Dictionary of the Later New Testament and its Developments, Ralph P. Martin and Peter H. Davids, Eds., (Downers Grove: Inter Varsity, 1997), 553.
[2] Ibid, 553, 54.
[3] Ibid, 554.